Hebrew Birth-date:י״ז בַּאֲדָר תשנ״ג-Adar 17th (Hebrew Year 5753)- Wed., March 10th, 1993, CE 1:44 a.m. EST (Bronx, NYC, USA)
1st Shabbat Parashat: Ki Tisa 5753 (13 March 1993 CE)
Brit Milah Heb. (8th Day): כ״ה בַּאֲדָר תשנ״ג (25 Adar 5753)
Brit Milah (Gregorian Calendar): (18 March 1993 CE)
Public Naming (Heb.): ג׳ בְּאִיָיר תשנ״ג - (3 Iyar (Ziw) 5753)
Public Naming Shabbat: Tazria-Metzora (18th day of Omer)
Public Naming (Gregorian Calendar): (Sat, 24 April 1993 CE)
1st Bar Mitzvah: י״ח בַּאֲדָר תשס״ו-( 18 Adar 5766 -Ki Tisa)
1st Bar Mitzvah (Gregorian Calendar): (18 March 2006 CE)
2nd Bar Mitzvah: כ״ד בְּתַמּוּז תשע״ב - (24 Tammuz (Zocair) 5772)
2nd Bar Mitzvah (Gregorian Calendar) July 14th, 2012, CE at 20 Years Old (in Old City Jerusalem, Israel at the Kotel).
Nasik (Prince) of Yehudim/Yisraelim (Jews) Bnei Anusim Ma'ariv Africa (BAM"A) (B'Golah: North America via Igboland, Nigeria, Ghana, and Benin, West Africa; Descendant of Jews of Bilad Al Sudan B'Geulah (Diaspora) that follow a combination of Nusachim: Ethiopian Orthodox Hebrew, Sefard, Ma'ariv Africa (West Africa) (Afriki), AriZal, & Ashkenaz.
The maternal lineage of NS"RY is as follows: Nahtahniel Sahgeev son of Yohanna (Joann) Ahleezah Sims (Bnei Mnahsheh) (Eshet Qoheleth Yahudah); daughter of Carrie Beatrice Nelson-Jackson (Emah Yahneedee Mnahsheh, a"h,z"l); daughter of Ruby Nelson (Mnahasheh), a"h; daughter of Emah York (Mnahsheh), a"h, z"l; Daughter of Emah Martha Mnahsheh; daughter of Carine Henderson (MNahsheh): Daughter of Elizabeth Morris-Mnahsheh (Henderson); wife of Demus Henderson of Mobile, Alabama, USA during the mid 1800's (approx. 1842 CE/AD). They were descendants of the Kingdom of Juda (Whydah/Ouidah/Benin/Dahomey) in present-day Ghana, Benin, Nigeria, and Mali.
NS"RY was born into the community of the Moorish Zionist Jews/Royal Order of Ethiopian Orthodox Hebrews/Black American (Afram Jews/BAM"A Jews B"G) known as the Commandment Keepers & Beth Bnei Avraham via R' Mordechai Herman, HaZaken, a"h, z"l, R' Arnold Josiah Ford, a"h, z"l, and Chief R' Yoseph Yehudah (Chief Rabbi Wentworth Arthur Matthew, HaZaken, a"h, z"l), American-Ethiopian born Rabbi Moshe Ben Avraham (R' Hailu Paris, a"h, z"l), and Davidic/Solomonic Dynasty Ethiopian Orthodox Hebrew Rabbi HaGadol Taamrat Emmanual, a"h, z"l of Beta Israel Ethiopian Jews who formally communicated and halachically ordained Jewish Rabbis of West African descent via the Solomonic and Davidic Dynasty during H.I.M Haile Selassie I's reign in 1930s CE. Rav HaGadol Tamrat Emmanuel, a"h,z"l (RavHaGTa MEMan) was as student and graduate of the Collegio Rabbinico Italiano who studied under and received his semicha (rabbinical ordination) from Rabbi Dr. Samuel Hirsch Margulies and Rabbi Tzvi-Peretz Hayot in Florence, Italy according to the Nusach Italkim/Sephardic Rite.
PATERNAL LINEAGE: Nahtahniel Sahgeev Ben Al Lee (Yizreel-Yirmeyahu) Ben YHonatan Ben Rofeh Alfonso Ben Rav Yoseph Ben Shlomo Ben David Reel-Yehudah Ben Yisrael Ben Avraham - (Yehudim Ma'ariv Africa B"G (West African Jews of the Diaspora): Nigeria (Igbo Jews)/ Ghana (Ashanti/Sefwi Jews) & Ireland (Nasikim (Princes) of Briefne (O'Raghallach/O'Reilly- Present-day County Cavan/ Dublin, Ireland c. 981 CE- 1172 CE)).
WEST AFRICAN JEWS/ Igbo Nigerian Jews: Persecution and trade have been the major influencing factors in how the Jews migrated through Africa long before and consequently after 70 CE Roman invasion of Judea. During periods of Islamic persecution and for the purposes of trade, Jews moved from communities in Eretz Israel/Judea, Egypt, Ethiopia, Tunisia and Morocco to more remote regions of North and West Africa. Trade routes to West Africa may have been established as early as the period in which David and Solomon ruled Israel, and the term Tarshish, found in the Tanach, may refer to the Ivory Coast of West Africa.
1st Shabbat Parashat: Ki Tisa 5753 (13 March 1993 CE)
Brit Milah Heb. (8th Day): כ״ה בַּאֲדָר תשנ״ג (25 Adar 5753)
Brit Milah (Gregorian Calendar): (18 March 1993 CE)
Public Naming (Heb.): ג׳ בְּאִיָיר תשנ״ג - (3 Iyar (Ziw) 5753)
Public Naming Shabbat: Tazria-Metzora (18th day of Omer)
Public Naming (Gregorian Calendar): (Sat, 24 April 1993 CE)
1st Bar Mitzvah: י״ח בַּאֲדָר תשס״ו-( 18 Adar 5766 -Ki Tisa)
1st Bar Mitzvah (Gregorian Calendar): (18 March 2006 CE)
2nd Bar Mitzvah: כ״ד בְּתַמּוּז תשע״ב - (24 Tammuz (Zocair) 5772)
2nd Bar Mitzvah (Gregorian Calendar) July 14th, 2012, CE at 20 Years Old (in Old City Jerusalem, Israel at the Kotel).
Nasik (Prince) of Yehudim/Yisraelim (Jews) Bnei Anusim Ma'ariv Africa (BAM"A) (B'Golah: North America via Igboland, Nigeria, Ghana, and Benin, West Africa; Descendant of Jews of Bilad Al Sudan B'Geulah (Diaspora) that follow a combination of Nusachim: Ethiopian Orthodox Hebrew, Sefard, Ma'ariv Africa (West Africa) (Afriki), AriZal, & Ashkenaz.
The maternal lineage of NS"RY is as follows: Nahtahniel Sahgeev son of Yohanna (Joann) Ahleezah Sims (Bnei Mnahsheh) (Eshet Qoheleth Yahudah); daughter of Carrie Beatrice Nelson-Jackson (Emah Yahneedee Mnahsheh, a"h,z"l); daughter of Ruby Nelson (Mnahasheh), a"h; daughter of Emah York (Mnahsheh), a"h, z"l; Daughter of Emah Martha Mnahsheh; daughter of Carine Henderson (MNahsheh): Daughter of Elizabeth Morris-Mnahsheh (Henderson); wife of Demus Henderson of Mobile, Alabama, USA during the mid 1800's (approx. 1842 CE/AD). They were descendants of the Kingdom of Juda (Whydah/Ouidah/Benin/Dahomey) in present-day Ghana, Benin, Nigeria, and Mali.
NS"RY was born into the community of the Moorish Zionist Jews/Royal Order of Ethiopian Orthodox Hebrews/Black American (Afram Jews/BAM"A Jews B"G) known as the Commandment Keepers & Beth Bnei Avraham via R' Mordechai Herman, HaZaken, a"h, z"l, R' Arnold Josiah Ford, a"h, z"l, and Chief R' Yoseph Yehudah (Chief Rabbi Wentworth Arthur Matthew, HaZaken, a"h, z"l), American-Ethiopian born Rabbi Moshe Ben Avraham (R' Hailu Paris, a"h, z"l), and Davidic/Solomonic Dynasty Ethiopian Orthodox Hebrew Rabbi HaGadol Taamrat Emmanual, a"h, z"l of Beta Israel Ethiopian Jews who formally communicated and halachically ordained Jewish Rabbis of West African descent via the Solomonic and Davidic Dynasty during H.I.M Haile Selassie I's reign in 1930s CE. Rav HaGadol Tamrat Emmanuel, a"h,z"l (RavHaGTa MEMan) was as student and graduate of the Collegio Rabbinico Italiano who studied under and received his semicha (rabbinical ordination) from Rabbi Dr. Samuel Hirsch Margulies and Rabbi Tzvi-Peretz Hayot in Florence, Italy according to the Nusach Italkim/Sephardic Rite.
PATERNAL LINEAGE: Nahtahniel Sahgeev Ben Al Lee (Yizreel-Yirmeyahu) Ben YHonatan Ben Rofeh Alfonso Ben Rav Yoseph Ben Shlomo Ben David Reel-Yehudah Ben Yisrael Ben Avraham - (Yehudim Ma'ariv Africa B"G (West African Jews of the Diaspora): Nigeria (Igbo Jews)/ Ghana (Ashanti/Sefwi Jews) & Ireland (Nasikim (Princes) of Briefne (O'Raghallach/O'Reilly- Present-day County Cavan/ Dublin, Ireland c. 981 CE- 1172 CE)).
WEST AFRICAN JEWS/ Igbo Nigerian Jews: Persecution and trade have been the major influencing factors in how the Jews migrated through Africa long before and consequently after 70 CE Roman invasion of Judea. During periods of Islamic persecution and for the purposes of trade, Jews moved from communities in Eretz Israel/Judea, Egypt, Ethiopia, Tunisia and Morocco to more remote regions of North and West Africa. Trade routes to West Africa may have been established as early as the period in which David and Solomon ruled Israel, and the term Tarshish, found in the Tanach, may refer to the Ivory Coast of West Africa.
The decline of the Jewish communities of West Africa can be traced to the arrival of Muslim invaders in the 14th and 15th centuries (1300s-1400s CE). North and West African Jews banded with other local communities of Berbers, Christians and Greeks to ward off the invaders, but eventually succumbed. Many were forced to convert to Islam and then Christianity. Afterwards, they may have been sold into slavery via the Muslim Arab Slave Trade or the Christian/European Jewish Transatlantic Slave Trade in which they were taken as enslaved/indentured servants throughout the Americas (Western Hemisphere) or even simply massacred. In the face of this persecution written traditions, such as the Torah, were lost causing their descendants to be removed further from their Hebraic, Israelite, and Judaic customs and traditions; Bnei Anusim B'Golah. The Ibo Bnei-Yisrael, though having no written ancient evidence of their Jewish heritage, maintained a strong oral tradition and practiced many Jewish customs in secret. Records of these medieval Jewish communities, found in the Timbuktu, Mali Islamic Library, indicate the presence of Jewish families in the region before the arrival of Islam in the 1300’s CE (14th Century CE).
EAST(Ethiopia) and WEST African (Igbo, Nigerian/Ashanti, Ghana/Songhai/Mali) HEBRAIC/JUDAIC BONDs from the DAVIDIC/SOLOMONIC DYNASTY of Ancient Israel/Ethiopia to present-day: Haile Selassie, the emperor of Ethiopia, and the Black Jews of Harlem are connected in a few ways by examining the correspondence and formal physical connection of H.I.M Haile Selassie I (Formally Ras Tafari) and Rabbi HaGadol Arnold Josiah Ford, a"h, z"l. Ford was a Barbadian-born Afro-Caribbean/American West African Diaspora Hebrew/Jew, the first ordained Black American Orthodox rabbi of West African descent, officer in the United Negro Improvement Association led by Marcus Mosiah Garvey, and ambassador/music director who played in the court of Emperor Haile Selassie I. Ford was a very close friend and primary advisor with Marcus Garvey, a Black Nationalist leader. Ford traveled to Ethiopia to perform at Haile Selassie's coronation and to explore the possibility of his followers emigrating there.
H.I.M Haile Selassie I and Rabbi Taamrat Emmanuel:
Emmanuel was a visitor from Ethiopia who discovered Harlem's Black Jews in 1931. Emmanuel was taken from Ethiopia to Europe as a teenager by Polish-born rabbi Jacques Faitlovich. Faitlovich reconverted Emmanuel's family to Judaism after British missionaries had previously converted them to Christianity.
H.I.M Haile Selassie I and the Ethiopian flag:
Haile Selassie I was known as the "Conquering Lion of the Tribe of Judah" and the Ethiopian flag depicted a lion with a crown and scepter. He was considered a representative and within the immediate family (paternally) of the Solomonic dynasty and the 225th successor to King Solomon (Son of King David Ben Yehudah) and the Queen Makeda of Sheba via their son Menelik I (Source: Kebra Negast).
Irish Jews of African Descent: Black Irish Jews are part of a diaspora population that includes Black, Jewish, and Irish people who have a history of cooperation and mutual resistance to discrimination. The relationship between these groups was strong from 1845 to 1945 and was often more cooperative than the tensions and differences that existed between them. Source : The Colors of Zion: Blacks, Jews, and Irish from 1845 to 1945 by
George Bornstein (2011))
EAST(Ethiopia) and WEST African (Igbo, Nigerian/Ashanti, Ghana/Songhai/Mali) HEBRAIC/JUDAIC BONDs from the DAVIDIC/SOLOMONIC DYNASTY of Ancient Israel/Ethiopia to present-day: Haile Selassie, the emperor of Ethiopia, and the Black Jews of Harlem are connected in a few ways by examining the correspondence and formal physical connection of H.I.M Haile Selassie I (Formally Ras Tafari) and Rabbi HaGadol Arnold Josiah Ford, a"h, z"l. Ford was a Barbadian-born Afro-Caribbean/American West African Diaspora Hebrew/Jew, the first ordained Black American Orthodox rabbi of West African descent, officer in the United Negro Improvement Association led by Marcus Mosiah Garvey, and ambassador/music director who played in the court of Emperor Haile Selassie I. Ford was a very close friend and primary advisor with Marcus Garvey, a Black Nationalist leader. Ford traveled to Ethiopia to perform at Haile Selassie's coronation and to explore the possibility of his followers emigrating there.
H.I.M Haile Selassie I and Rabbi Taamrat Emmanuel:
Emmanuel was a visitor from Ethiopia who discovered Harlem's Black Jews in 1931. Emmanuel was taken from Ethiopia to Europe as a teenager by Polish-born rabbi Jacques Faitlovich. Faitlovich reconverted Emmanuel's family to Judaism after British missionaries had previously converted them to Christianity.
H.I.M Haile Selassie I and the Ethiopian flag:
Haile Selassie I was known as the "Conquering Lion of the Tribe of Judah" and the Ethiopian flag depicted a lion with a crown and scepter. He was considered a representative and within the immediate family (paternally) of the Solomonic dynasty and the 225th successor to King Solomon (Son of King David Ben Yehudah) and the Queen Makeda of Sheba via their son Menelik I (Source: Kebra Negast).
Irish Jews of African Descent: Black Irish Jews are part of a diaspora population that includes Black, Jewish, and Irish people who have a history of cooperation and mutual resistance to discrimination. The relationship between these groups was strong from 1845 to 1945 and was often more cooperative than the tensions and differences that existed between them. Source : The Colors of Zion: Blacks, Jews, and Irish from 1845 to 1945 by
George Bornstein (2011))
MATERNAL LINEAGE of NSR"Y: Emah J. Ahleezah Baht MNahsheh Eshet Qoheleth Yahudah, HaZaken; The daughter of YHonatan Sims (Ben MNahsheh) & Emah Yahneedee Baht Yhonatan Mnahsheh; The daughter of Wesley Nelson and Ruby Nelson (MNahsheh); The daughter of Rav York and Emah York; a maternal descendant of Carine Henderson of Mobile, Alabama, USA. They were North American natives of Cherokee descent and West African Jews from the Kingdom of Dahomey & Ouidah/Whydah/Juda (Present day: Benin, Nigeria, and Ghana, West Africa) who arrived in Mobile, Alabama in the late 1800s via the Clotilda Ship (c. 1869) and other earlier ships.
ALABAMA JEWS: Jewish traders are known to have been active in Alabama as early as 1757, and a number of Jews lived in Mobile, Alabama, USA in the 1760s under British rule, it was not until the 1820s that the first permanent Alabama Jewish community was established in Mobile, Alabama, USA. Abram (Abraham) Mordecai, a Pennsylvania-born Jew who had settled in central Alabama by 1785 and established the state’s first cotton gin near Montgomery, was made a key character in Albert James Pickett’s History of Alabama (1851), and became a legend in Southern folklore. (Source: Jewish Virtual Library: Alabama Jewish History)
NSR"Y in Eretz ISRAEL: Due to Nasik Nahtahniel's paternal Judaic lineage and maternal observant orthodox Hebraic/Judaic lineage via his maternal grandmother as a descendant of Bnei Anusim, Nasik Nahtahniel was halachically awarded a Taglit Birthright trip that was extended where he voluntarily participated in an additional Bar Mitzvah in the Old City of Jerusalem, Israel that was sponsored by Jeff Seidel's Student Information Center in 2012 CE during his visit.
His visit to Israel was extended and he was able to stay with extended maternal relatives who made Aliyah to Israel and relocated to Ashkelon, Be'er Sheva, and Mitzpeh Ramon in the Negev; Southern region of Israel, close to a community/largest urban kibbutz of African Hebrew Israelite Judeans in Dimona, Israel.
Nasik Nahtahniel's American-based Hebrew Torah teachers and rabbis include American-Ethiopian born Rabbi Moshe Avraham ,a"h, z"l (R' Hailu Paris, a"h, z"l) of Mt Horeb Ethiopian Hebrew Congregation and Beth Shalom EHC , Chief Rabbi Capers Shemuel Funnye (Shmuel Yefuneh Ben Levi II), Rabbi Shlomo Ben Chief Rabbi Levi Ben Levy, Rabbi Benyamin Ben Chief Rabbi Levi Ben Levy, Rabbis and Talmidim (students) of Bnai Adath Kol Beth Yisrael founded by Rabbi Yirmeyahu Yisrael, a"h, z"l (R' Julius Wilkins, a"h, z"l) and Kol Sh'areit Bnei Yisrael founded by Gabbi/Moreh Yosayf Ben Ephraim, HaCohen Levi Ben Levi, Moreh HaGadol Meshael Ben Dawid Ben Naftali, and Nasik HaGadol Asiel Ben Israel of the African Hebrew Israelites of Jerusalem who was also an elder in a collegiate African-American founded fraternity (Alpha Phi Alpha, Inc.). Nasik Asiel would often summon Nahtahniel to Chicago, USA at his estate to study/dialogue with him about the future of the African Hebrew diaspora eventually naming him as a Nasik (prince) before his passing in 2022 CE.
Nahtahniel's collegiate studies made him an engineering construction project manager for various engineering infrastructure projects in the USA and travels globally to connect the youth of his global community of West African Jews in the Diaspora to make Teshuvah and become more observant with hopes to help assist them with returning to Eretz Yisrael (The land of Israel) through birthright sponsored programs to Israel and West Africa. He was educated at Adelphi University and other Ivy League institutions in Urban Design, Physics, Civil Engineering, and Construction Management at Harvard University, Cornell University, Adelphi University, and Columbia University earning 3 degrees; a bachelor's in civil engineering and a Master of Science in Construction Business Administration from Columbia University and a B.S in Physics from Adelphi University. He is passionate about the Hebrew Scholars Program and Fund he is developing since 2019; approx. 400 years of his community's existence in the Americas. He plans to make Aliyah soon BEZ'H and continue to participate in Tikkun Olam.
www.Linktree.com/Hebrewscholars
ETZ HAIM COMPLETE SIDDUR EHC2.0 of Ethiopian Hebrew Communities (Black American Orthodox Jews of the West African Diaspora); Nusach Yehudim Ma'ariv Africa B"G (BAM"A Jews B"G); (Bnei Anusim Yehudim Ma'ariv Africa B'Golah); A history and legacy of the custom of the Jews of Bilad Al Sudan in the Diaspora; Ma'ariv Africa B"G (BAM"A); Afram Jews; Ethiopian/Black American Orthodox Hebrews/Jews from 1600s-Present Day (~2025 CE).
Compiled by Nasik Nahtahniel Sahgeev Reel-Yehudah, (Nasik NS"R) 2025CE/5785; Nahtahniel Sahgeev Ben Yizreel-Yirmeyahu HaZaken Ben Yhonatan HaZaken Ben Rofeh Alfonso HaZaken Ben Rav-Yoseph HaZaken Reel-Yehudah Ben Yisrael, HaNasik M'Keter BAM"A Jews B"G.
Special thanks to the Reel-Yehudah Hebrew Scholars Program/Fund(RYHSP/F;@hebrewscholars;www.linktree.com/hebrewscholars), Bnai Adath Kol Beth Yisrael (BAKBY), The Chief Rabbinate of Africa (CROA) & the African Jewish Federation (AJF), the West African Jews of the Diaspora Board of Rabbis (WAJD), and the diaspora of West African Jews/Hebrews/Israelites who have, in some form, inspired and contributed to the publication of this siddur, for the Hebrew Community.
The Etz Haim Adath Siddur (EHC 2.0 Siddur) was made possible due to the efforts of the Black American Jews Archive Project (BAJ-AP) started by the Reel-Yehudah Hebrew Scholars Program/Fund (RYHSP/F; @HebrewScholars);
The Reel-Yehudah Hebrew Scholars Program/Fund (RYHSP/F)
@HebrewScholars is a Resource/Mentorship/Outreach program funded by the Reel-Yehudah Organization LLC (RYO LLC), its sponsors, and supporters within the global
Hebrew community.
ALABAMA JEWS: Jewish traders are known to have been active in Alabama as early as 1757, and a number of Jews lived in Mobile, Alabama, USA in the 1760s under British rule, it was not until the 1820s that the first permanent Alabama Jewish community was established in Mobile, Alabama, USA. Abram (Abraham) Mordecai, a Pennsylvania-born Jew who had settled in central Alabama by 1785 and established the state’s first cotton gin near Montgomery, was made a key character in Albert James Pickett’s History of Alabama (1851), and became a legend in Southern folklore. (Source: Jewish Virtual Library: Alabama Jewish History)
NSR"Y in Eretz ISRAEL: Due to Nasik Nahtahniel's paternal Judaic lineage and maternal observant orthodox Hebraic/Judaic lineage via his maternal grandmother as a descendant of Bnei Anusim, Nasik Nahtahniel was halachically awarded a Taglit Birthright trip that was extended where he voluntarily participated in an additional Bar Mitzvah in the Old City of Jerusalem, Israel that was sponsored by Jeff Seidel's Student Information Center in 2012 CE during his visit.
His visit to Israel was extended and he was able to stay with extended maternal relatives who made Aliyah to Israel and relocated to Ashkelon, Be'er Sheva, and Mitzpeh Ramon in the Negev; Southern region of Israel, close to a community/largest urban kibbutz of African Hebrew Israelite Judeans in Dimona, Israel.
Nasik Nahtahniel's American-based Hebrew Torah teachers and rabbis include American-Ethiopian born Rabbi Moshe Avraham ,a"h, z"l (R' Hailu Paris, a"h, z"l) of Mt Horeb Ethiopian Hebrew Congregation and Beth Shalom EHC , Chief Rabbi Capers Shemuel Funnye (Shmuel Yefuneh Ben Levi II), Rabbi Shlomo Ben Chief Rabbi Levi Ben Levy, Rabbi Benyamin Ben Chief Rabbi Levi Ben Levy, Rabbis and Talmidim (students) of Bnai Adath Kol Beth Yisrael founded by Rabbi Yirmeyahu Yisrael, a"h, z"l (R' Julius Wilkins, a"h, z"l) and Kol Sh'areit Bnei Yisrael founded by Gabbi/Moreh Yosayf Ben Ephraim, HaCohen Levi Ben Levi, Moreh HaGadol Meshael Ben Dawid Ben Naftali, and Nasik HaGadol Asiel Ben Israel of the African Hebrew Israelites of Jerusalem who was also an elder in a collegiate African-American founded fraternity (Alpha Phi Alpha, Inc.). Nasik Asiel would often summon Nahtahniel to Chicago, USA at his estate to study/dialogue with him about the future of the African Hebrew diaspora eventually naming him as a Nasik (prince) before his passing in 2022 CE.
Nahtahniel's collegiate studies made him an engineering construction project manager for various engineering infrastructure projects in the USA and travels globally to connect the youth of his global community of West African Jews in the Diaspora to make Teshuvah and become more observant with hopes to help assist them with returning to Eretz Yisrael (The land of Israel) through birthright sponsored programs to Israel and West Africa. He was educated at Adelphi University and other Ivy League institutions in Urban Design, Physics, Civil Engineering, and Construction Management at Harvard University, Cornell University, Adelphi University, and Columbia University earning 3 degrees; a bachelor's in civil engineering and a Master of Science in Construction Business Administration from Columbia University and a B.S in Physics from Adelphi University. He is passionate about the Hebrew Scholars Program and Fund he is developing since 2019; approx. 400 years of his community's existence in the Americas. He plans to make Aliyah soon BEZ'H and continue to participate in Tikkun Olam.
www.Linktree.com/Hebrewscholars
ETZ HAIM COMPLETE SIDDUR EHC2.0 of Ethiopian Hebrew Communities (Black American Orthodox Jews of the West African Diaspora); Nusach Yehudim Ma'ariv Africa B"G (BAM"A Jews B"G); (Bnei Anusim Yehudim Ma'ariv Africa B'Golah); A history and legacy of the custom of the Jews of Bilad Al Sudan in the Diaspora; Ma'ariv Africa B"G (BAM"A); Afram Jews; Ethiopian/Black American Orthodox Hebrews/Jews from 1600s-Present Day (~2025 CE).
Compiled by Nasik Nahtahniel Sahgeev Reel-Yehudah, (Nasik NS"R) 2025CE/5785; Nahtahniel Sahgeev Ben Yizreel-Yirmeyahu HaZaken Ben Yhonatan HaZaken Ben Rofeh Alfonso HaZaken Ben Rav-Yoseph HaZaken Reel-Yehudah Ben Yisrael, HaNasik M'Keter BAM"A Jews B"G.
Special thanks to the Reel-Yehudah Hebrew Scholars Program/Fund(RYHSP/F;@hebrewscholars;www.linktree.com/hebrewscholars), Bnai Adath Kol Beth Yisrael (BAKBY), The Chief Rabbinate of Africa (CROA) & the African Jewish Federation (AJF), the West African Jews of the Diaspora Board of Rabbis (WAJD), and the diaspora of West African Jews/Hebrews/Israelites who have, in some form, inspired and contributed to the publication of this siddur, for the Hebrew Community.
The Etz Haim Adath Siddur (EHC 2.0 Siddur) was made possible due to the efforts of the Black American Jews Archive Project (BAJ-AP) started by the Reel-Yehudah Hebrew Scholars Program/Fund (RYHSP/F; @HebrewScholars);
The Reel-Yehudah Hebrew Scholars Program/Fund (RYHSP/F)
@HebrewScholars is a Resource/Mentorship/Outreach program funded by the Reel-Yehudah Organization LLC (RYO LLC), its sponsors, and supporters within the global
Hebrew community.
Co-Founded by Nasik M'Keter; Nahtahniel Sahgeev Reel-Yehudah, the @HebrewScholars Program serves as a resource, mentorship, and outreach program for youth and young adults (13-33) within the global Hebrew/ Israelite/Black Jew community to stay connected to their identity, faith, and legacy.
This siddur is dedicated to the past, present, and future elders and leaders of the global Hebrew/Israelite/ Black Jew community. No part of this book may be reproduced in any form without written permission from the author and/or authorized representative of The Reel Yehudah Organization LLC (RYO LLC; RYHSP/F). It is our goal and mission to ensure that the Torah; our ancient, recorded history/blueprint, our siddur (order) & way of life, and our contemporary history is preserved for generations; L’Dor v’Dor BEZ”H Y-H YHWH
Davidic & Solomonic SEMICHA (Halachic Rabbinical Royal Ordination)- Lineage Validation
This siddur is dedicated to the past, present, and future elders and leaders of the global Hebrew/Israelite/ Black Jew community. No part of this book may be reproduced in any form without written permission from the author and/or authorized representative of The Reel Yehudah Organization LLC (RYO LLC; RYHSP/F). It is our goal and mission to ensure that the Torah; our ancient, recorded history/blueprint, our siddur (order) & way of life, and our contemporary history is preserved for generations; L’Dor v’Dor BEZ”H Y-H YHWH
Davidic & Solomonic SEMICHA (Halachic Rabbinical Royal Ordination)- Lineage Validation
✡Davidic Dynasty-United Kingdom of Israel✡ ✡Solomonic Dynasty-Kingdom of Judah✡
Circa 1010 BCE -930BCE - (800’s BCE) - 536 BCE - 70 CE
∞’REEL-Yehudah Royal Order of West African/Black American Jews (BAM”A Jews)
Circa 1840’s CE : 1848 CE
❖AΦA❖ :EHC:❖IMA:WAJD❖BAM”A Jews B’G ❖:RYHSP:❖ Talmud Torah❖ BJHC- ∞❖
❖ 1906 CE❖ : 1919 CE❖ : 1960’s CE❖ : 2015 CE❖ : 2019 CE❖ : 2022 CE❖:2025 CE - ∞❖
Circa 1010 BCE -930BCE - (800’s BCE) - 536 BCE - 70 CE
∞’REEL-Yehudah Royal Order of West African/Black American Jews (BAM”A Jews)
Circa 1840’s CE : 1848 CE
❖AΦA❖ :EHC:❖IMA:WAJD❖BAM”A Jews B’G ❖:RYHSP:❖ Talmud Torah❖ BJHC- ∞❖
❖ 1906 CE❖ : 1919 CE❖ : 1960’s CE❖ : 2015 CE❖ : 2019 CE❖ : 2022 CE❖:2025 CE - ∞❖
❖AΦA Est. 1906 CE❖
RoYal Order-Ethiopian Hebrew Congregations -Est.1899-1919 CE
AΦA-784th House- EST. 1991 CE - Rechartered Fall 2013 CE (#4) -( IVth TriBe)
לפי מנהג: יהודים בני אנוסים מערב אפריקה בגאולה
(יהודים באמ"א(ב'ג))
Siddur: Etz Haim Complete x Ethiopian Hebrew Congregations
EHC 2.0:’25: E.H.C x E.H.C Siddur
Complete Weekday & Shabbat Siddur 5785/2025CE
RoYal Order-Ethiopian Hebrew Congregations -Est.1899-1919 CE
AΦA-784th House- EST. 1991 CE - Rechartered Fall 2013 CE (#4) -( IVth TriBe)
לפי מנהג: יהודים בני אנוסים מערב אפריקה בגאולה
(יהודים באמ"א(ב'ג))
Siddur: Etz Haim Complete x Ethiopian Hebrew Congregations
EHC 2.0:’25: E.H.C x E.H.C Siddur
Complete Weekday & Shabbat Siddur 5785/2025CE
Nusach: Yehudim/Israelites: Al Anusim(Bnei Anusim Ma'ariv Africa)-B'Geulah
Al-A (BAM"A Jews/Israelites/Hebrews of West Africa in the Diaspora
West African Jews & The West African Judaic Diaspora
African American/Ethiopian Hebrew Congregations
{Yehudim Bilad Al Sudan Ma’ariv Africa B’Golah}
Compiled & Edited 5785/2025 CE By:
Nahtahniel Sahgeev Reel-Yehudah, Nasik M'Keter, Co-Founder/CEO/Western Region President
RYO LLC; RYHSP Est. 2019
REEL-YEHUDAH ORG LLC x REEL-YEHUDAH HEBREW SCHOLARS Program/Fund
BLACK AMERICAN JEWS Archive Project | @BlackAmericanJews|
(www.linktree.com/hebrewscholars | @Hebrew Scholars | [email protected])
Al-A (BAM"A Jews/Israelites/Hebrews of West Africa in the Diaspora
West African Jews & The West African Judaic Diaspora
African American/Ethiopian Hebrew Congregations
{Yehudim Bilad Al Sudan Ma’ariv Africa B’Golah}
Compiled & Edited 5785/2025 CE By:
Nahtahniel Sahgeev Reel-Yehudah, Nasik M'Keter, Co-Founder/CEO/Western Region President
RYO LLC; RYHSP Est. 2019
REEL-YEHUDAH ORG LLC x REEL-YEHUDAH HEBREW SCHOLARS Program/Fund
BLACK AMERICAN JEWS Archive Project | @BlackAmericanJews|
(www.linktree.com/hebrewscholars | @Hebrew Scholars | [email protected])
𐤍𐤕𐤍𐤀𐤋 𐤔𐤂𐤉𐤁 𐤓𐤉𐤉𐤋 𐤉𐤄𐤅𐤃𐤄 𐤁𐤍 𐤉𐤔𐤓𐤀𐤋
הנסיך נתנאל שגיב רייל-יהודה בן ישראל
הנסיך נתנאל שגיב רייל-יהודה בן ישראל
SkHY; Era: Since 1619CE - 2019CE |Nusach: Bnei Anusim Ma’ariv Africa B’Golah (BAM”A Jews B’G)
EHC Siddur 2.0; Era: 1960’s CE -2019CE & Beyond |Nusach: Yisraelim Ma’ariv Africa (*IMA*)/ HaIM
African Hebrews/Israelites/Black American Jews (Black American/Afram Jews) of West African Descent
Yehudei Bilad Al Sudan Ma’ariv Africa (B’Golah)-Jews of Bilad Al Sudan/West Africa in the Diaspora
—-----------------------------------------------------------------------------------------------------------------------------------------
West African Jews/ Hebrews/Israelites and their descendants;
Yehudim/Yisraelim Bnei Anusim Ma’ariv Africa (B’Golah); Descendant of Jews/ Israelites/ Hebrews whose ancestors were kidnapped/enslaved/forcibly converted to other religions/oppressed/kept from following and preserving their Hebraic/Judaic culture, customs, and spirituality but may have reawakened and may have halachically made Teshuva (Return to their Torah-based Hebraic/Judaic way of life) in order to preserve the customs and traditions of their ancestors since biblical days. Many of these descendants of the Bnei Anusim Ma’ariv Africa B’Golah (BAM”A Jews B’G); Descendants of West African Jews in the Diaspora have reclaimed and returned making their Teshuvah (Return), Repentance, and formal halachic practice in some form beginning from the 1600sCE (17th Century CE) through the 1900sCE (20th Century CE) until present day. This phenomenon is nonetheless an expected and prophetic continuum.
EHC Siddur 2.0; Era: 1960’s CE -2019CE & Beyond |Nusach: Yisraelim Ma’ariv Africa (*IMA*)/ HaIM
African Hebrews/Israelites/Black American Jews (Black American/Afram Jews) of West African Descent
Yehudei Bilad Al Sudan Ma’ariv Africa (B’Golah)-Jews of Bilad Al Sudan/West Africa in the Diaspora
—-----------------------------------------------------------------------------------------------------------------------------------------
West African Jews/ Hebrews/Israelites and their descendants;
Yehudim/Yisraelim Bnei Anusim Ma’ariv Africa (B’Golah); Descendant of Jews/ Israelites/ Hebrews whose ancestors were kidnapped/enslaved/forcibly converted to other religions/oppressed/kept from following and preserving their Hebraic/Judaic culture, customs, and spirituality but may have reawakened and may have halachically made Teshuva (Return to their Torah-based Hebraic/Judaic way of life) in order to preserve the customs and traditions of their ancestors since biblical days. Many of these descendants of the Bnei Anusim Ma’ariv Africa B’Golah (BAM”A Jews B’G); Descendants of West African Jews in the Diaspora have reclaimed and returned making their Teshuvah (Return), Repentance, and formal halachic practice in some form beginning from the 1600sCE (17th Century CE) through the 1900sCE (20th Century CE) until present day. This phenomenon is nonetheless an expected and prophetic continuum.
NUSACH/MINHAG (Liturgical Customs/Traditions/Rite): Yehudei Ma’ariv Africa B’Golah, Yehudim Bnei Anusim Ma’ariv Africa B’Golah, Israelites Ma’ariv Africa B’Golah, Hebrews/African Israelites, Moorish Zionist Jews (YMA, BAM”A, IMA, HaIM) with commentary from the Halacha (HaZaL), the Mishna Torah (MT), Jerusalem Talmud (JT), Babylonian (Bavli) Talmud (BT), Shulchan Aruch, Gemara, etc...
This siddur includes Halachically verified West African/Ethiopian Hebrew -Black American Orthodox Rabbinical Commentary and acknowledgements from our community’s contemporary rabbis such as Rabbi HaRishon HaGadol Arnold Josiah Ford, a”h, Chief Rabbi Yoseph Ben Yehudah HaZaken, a”h (Chief R’ Wentworth Arthur Matthew (Rabbi WA”M), zt”l), Rabbi Chaim White HaZaken, a”h, Rabbi Eliezer Brooks HaZaqen, a”h, Rabbi Moshe Ben Avraham HaZaken, a”h (R’ Hailu Paris, zt”l), Rabbi Zecariah HaLewi, a”h, Rabbi Yirmeyahu Ben Daniel Ben Yisrael, a”h, Rabbi KneiZedek Ben Levi Ben Yeshurun, a”h (R’KZ”L Yeshurun, a”h) Chief Rabbi Levi Ben Levy, a”h, HaCohen Levi Ben Levi Ben Yisrael,a”h, Moreh/Gabbi Yoseph Ben Ephraim, Moreh HaGadol Meshael Ben Dawid Ben Naftali Ben Yisrael, a”h, Moreh Amsi HaLewi, a”h, Rabbi Gershom Yosef Shalom, a”h, Chief Rabbi Capers Shemuel Yefuneh (Funnye) Ben Levi Ben Yisrael II, Rabbi President Emeritus Sholomo Ben Chief Rabbi Levi Ben Levy, Rabbi President Shalem Ben R’ KZ”L Yeshurun, and many more of their contemporaries, Zakenim (Elders), Talmidim (Students), Chasidim (Righteous ones), Khochamim (Wise ones), Morim(Teachers)/ Cohanim (Priests), Nasikim (Princes), Roshim (Chief men), Aboht (Fathers), Emoht (Mothers) and their congregants/descendants from 1899-1919 CE thru 2019 CE until present day (circa 2025 CE and onward).
List of Contemporary Chief Rabbis of the 19th & Early 20th Century in the Americas and Africa (BAM” A Jews)
The Contemporary Rishonim (1st)) Era of BAM” A Jews/Afram Jews: 1840 thru 1899-1919 CE: RHRH’ AJ” F
The Contemporary Shaynim Era (2nd)) Era of BAM” A Jews/Afram Jews 1919-1960’s CE: Ch’ R’ WA”M
The Contemporary Sholishim (3rd) Era of BAM” A Jews/Afram Jews: 1960s-2019CE; Ch’ R’ LB”L
The Contemporary Arba’im (4th) Era: 2015/2019 CE -Present day (~2025 CE): Ch’ R CSFB”L II
Influential BAM” A JEWS/AFRAM JEWS/Israelites/Hebrews of the 18th, 19th,20th, and 21st Century:
Olaudah Equiano; Igbo Jew enslaved & freed who wrote about his similarities w/ European Jews-1700s
Rabbi HaRishon HaGadol Arnold Josiah Ford, a”h -1st Black American Rabbi and Ch. Rav of Ethiopia -1800s
Chief Rabbi Yoseph Ben Yehudah Ben Yisrael (Ch. R’ WA Matthew), a”h- 1st Ch. Rav of BAM”A B’G -1900s
Rabbi Mordechai Herman HaZaken ,a”h- Ch. Rav Moorish Zionist Temple of America-1900s
Rabbi Taamrat Emmanuel HaZaken-1st Black Rabbinically Ordained Rabbi, Beta Israel, Ethiopia -1800s
Rabbi Yirmeyahu Daniel Ben Yisrael, a”h- Student of Ch. R’ WA Matthew, Founder of BAKBY (ROEHC)-1950s
Rabbi Chaim White, a”h-Successor of Ch’R' W.A. Matthew (Commandment Keepers EHC-Beth HaTefilah)-1900s
Rabbi Yhonatan Ben Yisrael HaZaken HaGadol, a”h Student of Ch. R’ WA Matthew (ROEHC)-1900s
Rabbinit Leah Eshet R’ Yhonatan Yisrael, HaZaken HaGadol, a”h- Student of Ch. R’ WA Matthew (ROEHC)
Rabbi HaGadol Moshe Ben Avraham (R’ Hailu Paris), a”h- 1st BAM”A Jew born in Ethiopia-1930s
Rabbi Eleazar Brooks, HaZaken, a”h- Student of Ch. R’ WA Matthew (ROEHC)-1900s
Rabbi Betzalel Yisrael HaZaken, a”h- Student of Ch. R’ WA Matthew (ROEHC)-1900s
Ch’ Rabbi Levi Ben Levy, a”h - Student and Primary Successor of Ch. R’ WA Matthew, a”h (ROEHC, IIBR)-1970
Cohen HaGadol Levi Ben Yisrael, a”h- 1st Israelite documented as a Cohen (priest) in America (HASHABAH)-1970/80s/90s
Cohen HaGadol Michael Ben Levi Ben Yisrael- Primary student and successor of Cohen Levi/ KOY Ext. -1977 CE
Moreh HaGadol Yoseph Ben Ephraim, student of R’ Yirmeyahu Yisrael (Kol Shearith Bnei Yisrael (KSBY))
Moreh HaGadol Meshael Ben Dawid Ben Naftali Ben Yisrael, HaZaken, a”h-Student of C. Levi (AIU Founder)
Moreh Elazar Ben Yehudah Ben Yisrael, HaZaken, a”h- (Founder of Kehilat Hebron -Bnei Yehudah)-1980s
Ch’ Prince Tsippor Ben Zevulun, HaNasik - Student of C. Levi (Founder/Leader of Shma Yisrael HIC)-1994CE
Chief of Chiefs Naphtali Ben Naphtali,HaRosh Roshim- Elder of Shma Yisrael, Bnai Zaken,and BAKBY- 1970s
Chief Rabbi Capers Shemuel Yefuneh (Funnye) Ben Levi II - Student of Ch. R’ LB”Levy , current Ch. Rav (IIBR)
R’ President Emeritus Shlomo Ben Ch’ R’ LB”Levy - Preserved the Ethiopian Rabbinical College (IIBR)1980
Rabbi Eliyahu Ben Yehudah, a”h - Student of Ch. R’ LB”Levy (Founder of Beth Tekiyah EHC)- 1970s
Rabbi Gershom Yosef Shalom Catano, a”h- A great teacher /rabbi in the BAM”A Jews B’G community
**Rabbi Yehudah Ben Lewi- Coined the terms BAM”A Jew/ Afram Jews & Author of Siddur Hokhmath Israel**
**Esteemed Acknowledgement to Rabbi Yehudah Ben Lewi who compiled the 1st Complete Siddur for BAM”A/Afram Jews; Jews of North/West African Descent in the Diaspora; WAJD; Siddur Hokhmath Israel**
This compilation, with permission from the Ethiopian Hebrew & Black/African-American congregational siddurim along with the foundational nusach of the compiled and complete Siddur Hokhmath Israel Shabbath and Weekday Prayers produced by Rabbi Yehudah Ben Lewi, is according to and dedicated to the history/customs of the West African Jews of the Diaspora and their descendants who emerged out of the 16th,17th, 18th, 19th & early 20th century, an approximately 400 year span of 20 generations more or less since their removal from their inhabited and autonomous Hebraic/Judaic Kingdoms along the shores of North/West Africa. They are contemporarily and predominantly of North, Central, South, and Caribbean Native American/Negroid/West African descent whose contemporary ancestors were enslaved and/or oppressed from following Torah. A remnant of their descendants have prophetically reawakened and returned spiritually and halachically to the customs of their ancestors through a vaguely unbroken royal/rabbinical semicha (rabbinical ordination) lineage stemming from the Biblical Davidic and Solomonic Dynasty; a legacy passed down through the Emperors of the Solomonic Dynasty of the Conquering Lion of the Tribe of Judah (recorded in the Kebra Nagast) and other North/West African customs and finally through the halachically ordained rabbinical teachers, scholars, authors, and elder rabbis; Rabbi HaGadol Taamrat Emmanuel, a”h (Beta Israel Ethiopian Hebrew Community) & Rav HaRishon HaGadol Arnold Josiah Ford, a”h (BAM”A Jews B’G)); the first documented contemporary rabbi from the Bnei Anusim Ma’ariv Africa B’Geulah (BAM”A Jews) who emigrated to Ethiopia in the 1930’s CE and participated in the coronation of H.I.M Emperor Haile Selassie I in which he was awarded 800 acres of land in Ethiopia for the African Jewish Diaspora becoming the 1st Chief Rabbi of Ethiopia in Contemporary Black Jewish history of the 20th Century. .
This siddur includes Halachically verified West African/Ethiopian Hebrew -Black American Orthodox Rabbinical Commentary and acknowledgements from our community’s contemporary rabbis such as Rabbi HaRishon HaGadol Arnold Josiah Ford, a”h, Chief Rabbi Yoseph Ben Yehudah HaZaken, a”h (Chief R’ Wentworth Arthur Matthew (Rabbi WA”M), zt”l), Rabbi Chaim White HaZaken, a”h, Rabbi Eliezer Brooks HaZaqen, a”h, Rabbi Moshe Ben Avraham HaZaken, a”h (R’ Hailu Paris, zt”l), Rabbi Zecariah HaLewi, a”h, Rabbi Yirmeyahu Ben Daniel Ben Yisrael, a”h, Rabbi KneiZedek Ben Levi Ben Yeshurun, a”h (R’KZ”L Yeshurun, a”h) Chief Rabbi Levi Ben Levy, a”h, HaCohen Levi Ben Levi Ben Yisrael,a”h, Moreh/Gabbi Yoseph Ben Ephraim, Moreh HaGadol Meshael Ben Dawid Ben Naftali Ben Yisrael, a”h, Moreh Amsi HaLewi, a”h, Rabbi Gershom Yosef Shalom, a”h, Chief Rabbi Capers Shemuel Yefuneh (Funnye) Ben Levi Ben Yisrael II, Rabbi President Emeritus Sholomo Ben Chief Rabbi Levi Ben Levy, Rabbi President Shalem Ben R’ KZ”L Yeshurun, and many more of their contemporaries, Zakenim (Elders), Talmidim (Students), Chasidim (Righteous ones), Khochamim (Wise ones), Morim(Teachers)/ Cohanim (Priests), Nasikim (Princes), Roshim (Chief men), Aboht (Fathers), Emoht (Mothers) and their congregants/descendants from 1899-1919 CE thru 2019 CE until present day (circa 2025 CE and onward).
List of Contemporary Chief Rabbis of the 19th & Early 20th Century in the Americas and Africa (BAM” A Jews)
The Contemporary Rishonim (1st)) Era of BAM” A Jews/Afram Jews: 1840 thru 1899-1919 CE: RHRH’ AJ” F
The Contemporary Shaynim Era (2nd)) Era of BAM” A Jews/Afram Jews 1919-1960’s CE: Ch’ R’ WA”M
The Contemporary Sholishim (3rd) Era of BAM” A Jews/Afram Jews: 1960s-2019CE; Ch’ R’ LB”L
The Contemporary Arba’im (4th) Era: 2015/2019 CE -Present day (~2025 CE): Ch’ R CSFB”L II
Influential BAM” A JEWS/AFRAM JEWS/Israelites/Hebrews of the 18th, 19th,20th, and 21st Century:
Olaudah Equiano; Igbo Jew enslaved & freed who wrote about his similarities w/ European Jews-1700s
Rabbi HaRishon HaGadol Arnold Josiah Ford, a”h -1st Black American Rabbi and Ch. Rav of Ethiopia -1800s
Chief Rabbi Yoseph Ben Yehudah Ben Yisrael (Ch. R’ WA Matthew), a”h- 1st Ch. Rav of BAM”A B’G -1900s
Rabbi Mordechai Herman HaZaken ,a”h- Ch. Rav Moorish Zionist Temple of America-1900s
Rabbi Taamrat Emmanuel HaZaken-1st Black Rabbinically Ordained Rabbi, Beta Israel, Ethiopia -1800s
Rabbi Yirmeyahu Daniel Ben Yisrael, a”h- Student of Ch. R’ WA Matthew, Founder of BAKBY (ROEHC)-1950s
Rabbi Chaim White, a”h-Successor of Ch’R' W.A. Matthew (Commandment Keepers EHC-Beth HaTefilah)-1900s
Rabbi Yhonatan Ben Yisrael HaZaken HaGadol, a”h Student of Ch. R’ WA Matthew (ROEHC)-1900s
Rabbinit Leah Eshet R’ Yhonatan Yisrael, HaZaken HaGadol, a”h- Student of Ch. R’ WA Matthew (ROEHC)
Rabbi HaGadol Moshe Ben Avraham (R’ Hailu Paris), a”h- 1st BAM”A Jew born in Ethiopia-1930s
Rabbi Eleazar Brooks, HaZaken, a”h- Student of Ch. R’ WA Matthew (ROEHC)-1900s
Rabbi Betzalel Yisrael HaZaken, a”h- Student of Ch. R’ WA Matthew (ROEHC)-1900s
Ch’ Rabbi Levi Ben Levy, a”h - Student and Primary Successor of Ch. R’ WA Matthew, a”h (ROEHC, IIBR)-1970
Cohen HaGadol Levi Ben Yisrael, a”h- 1st Israelite documented as a Cohen (priest) in America (HASHABAH)-1970/80s/90s
Cohen HaGadol Michael Ben Levi Ben Yisrael- Primary student and successor of Cohen Levi/ KOY Ext. -1977 CE
Moreh HaGadol Yoseph Ben Ephraim, student of R’ Yirmeyahu Yisrael (Kol Shearith Bnei Yisrael (KSBY))
Moreh HaGadol Meshael Ben Dawid Ben Naftali Ben Yisrael, HaZaken, a”h-Student of C. Levi (AIU Founder)
Moreh Elazar Ben Yehudah Ben Yisrael, HaZaken, a”h- (Founder of Kehilat Hebron -Bnei Yehudah)-1980s
Ch’ Prince Tsippor Ben Zevulun, HaNasik - Student of C. Levi (Founder/Leader of Shma Yisrael HIC)-1994CE
Chief of Chiefs Naphtali Ben Naphtali,HaRosh Roshim- Elder of Shma Yisrael, Bnai Zaken,and BAKBY- 1970s
Chief Rabbi Capers Shemuel Yefuneh (Funnye) Ben Levi II - Student of Ch. R’ LB”Levy , current Ch. Rav (IIBR)
R’ President Emeritus Shlomo Ben Ch’ R’ LB”Levy - Preserved the Ethiopian Rabbinical College (IIBR)1980
Rabbi Eliyahu Ben Yehudah, a”h - Student of Ch. R’ LB”Levy (Founder of Beth Tekiyah EHC)- 1970s
Rabbi Gershom Yosef Shalom Catano, a”h- A great teacher /rabbi in the BAM”A Jews B’G community
**Rabbi Yehudah Ben Lewi- Coined the terms BAM”A Jew/ Afram Jews & Author of Siddur Hokhmath Israel**
**Esteemed Acknowledgement to Rabbi Yehudah Ben Lewi who compiled the 1st Complete Siddur for BAM”A/Afram Jews; Jews of North/West African Descent in the Diaspora; WAJD; Siddur Hokhmath Israel**
This compilation, with permission from the Ethiopian Hebrew & Black/African-American congregational siddurim along with the foundational nusach of the compiled and complete Siddur Hokhmath Israel Shabbath and Weekday Prayers produced by Rabbi Yehudah Ben Lewi, is according to and dedicated to the history/customs of the West African Jews of the Diaspora and their descendants who emerged out of the 16th,17th, 18th, 19th & early 20th century, an approximately 400 year span of 20 generations more or less since their removal from their inhabited and autonomous Hebraic/Judaic Kingdoms along the shores of North/West Africa. They are contemporarily and predominantly of North, Central, South, and Caribbean Native American/Negroid/West African descent whose contemporary ancestors were enslaved and/or oppressed from following Torah. A remnant of their descendants have prophetically reawakened and returned spiritually and halachically to the customs of their ancestors through a vaguely unbroken royal/rabbinical semicha (rabbinical ordination) lineage stemming from the Biblical Davidic and Solomonic Dynasty; a legacy passed down through the Emperors of the Solomonic Dynasty of the Conquering Lion of the Tribe of Judah (recorded in the Kebra Nagast) and other North/West African customs and finally through the halachically ordained rabbinical teachers, scholars, authors, and elder rabbis; Rabbi HaGadol Taamrat Emmanuel, a”h (Beta Israel Ethiopian Hebrew Community) & Rav HaRishon HaGadol Arnold Josiah Ford, a”h (BAM”A Jews B’G)); the first documented contemporary rabbi from the Bnei Anusim Ma’ariv Africa B’Geulah (BAM”A Jews) who emigrated to Ethiopia in the 1930’s CE and participated in the coronation of H.I.M Emperor Haile Selassie I in which he was awarded 800 acres of land in Ethiopia for the African Jewish Diaspora becoming the 1st Chief Rabbi of Ethiopia in Contemporary Black Jewish history of the 20th Century. .
The Etz Haim Congregation Complete Siddur (EHC 2.0 Complete Siddur) was compiled as a sincere and genuine attempt to preserve the history of a distinct group African/Black American Ethiopian Orthodox Hebrews/Jews influenced by Hebrews, Israelites, and Judeans of West African descent to reconnect to their West African & East African ancestors with the overall incentive to reconnect to the greater House of Israel who are Torah observant Jews.
This recent work was compiled by Nahtahniel Sahgeev Reel-Yehudah, Nasik HaKatan of the Reel-Yehudah Org./Foundation via The Reel-Yehudah Hebrew Scholars Program/Fund (RYHSP/F: Hebrew Scholars Program) as an archived produced centennial work within the “Black American Jews” Archive Project (BAJ-AP) with inspiration and guidance from Rabbi Yehudah Ben Lewi of the West African Jewish Board and the International Israelite Board of Rabbis led by the 4th and current Chief Rabbi of Black American Orthodox and Conservative Ethiopian Hebrews/Jews ;Chief Rabbi Capers Shemuel Yefuneh (Funnye) Ben Levi II; Jews predominantly of West African Jewish descent stemming from Rabbi HaRishon HaGadol Arnold Josiah Ford, a”h, Chief Rabbi Yoseph Yehudah (Chief Rabbi Wentworth Arthur Matthews, a”h), and Rabbi HaGadol Mordechai Herman, a”h.
This community is of the extended connection of the Biblical Davidic and Solomonic Dynasties through the Ethiopian Beta Israel community/225 Dynasties of the Ethiopian Judaic Empire (from King David Ben Yeshai Ben Yehudah Ben Yisrael) (1010 BCE) thru HIM Emperor Haile Selassie I (1970 CE)-Originally Recorded in the Tanakh (Nevi’im Section : Book of Kings I & II and the Kebra Nagast), passed through the Royal Order of Ethiopian Hebrews/ Commandment Keepers Ethiopian Hebrew Congregations, the Moorish Zionist Temple of North America/Black American Jew/Hebrew/Israelite Communities in the early 20th century (1900’s CE),and their offspring congregations/communities which began to thrive from 1919 CE and onward to present-day.
Our nusach combines influences mainly from Ethiopian Influenced Black American Orthodox Jews/Israelites/Hebrews of the Diaspora, Sephardic Nusach(Moorish Jews in Spain, Portugal, North Africa and the Iberian Peninsula), Israeli/Italian Nusach due to Rabbi Taamrat Immanuel’s, a”h studies/semicha in France and Italy from Collegio Rabbinico Italiano in Florence, Italy under the watchful eye of Rabbi Dr. Samuel Hirsch Margulies and Rabbi Tzvi-Peretz Hayot, and Nusach Afriki, preserved and developed by the Chief Rabbinate of Africa via the African Jewish Federation under the auspices of the chief rabbi of Africa (CROA); Chief Rabbi Pinchas Eliyahou SHADAY and Chief Rabbi Mordechai Yosef Avraham; chief rabbi ambassador appointed to North America by the CROA. All of these influences and experiences throughout our distinct history is what formed, preserved, and enhanced our distinct 500+ year old (nearly 5 centuries old) nusach of Yehudim/Yisraelim Bnei Anusim Ma’ariv Africa B’Geulah (IMA”B/BAM”A JEWS B’G/Afram Jews); Jews/Israelites of West African Descent in the Diaspora, and more halachically distinct for the past century (100+ years ( 1919 CE-2025 CE)).
The Yehudim/Yisraelim Bnei Anusim Ma’ariv Africa B’Geulah (BAM”A Jews or Afram Jews/Israelites) Rabbinical Semicah Lineage Stems from the Orthodox Ethiopian Beta Israel Community beginning with the first contemporary rabbi in American history; Rabbi HaRishon HaGadol Arnold Josiah Ford, a”h (1877-1935 CE) and his ongoing connection, teaching, migration, and tutelage within the Ethiopian Orthodox/Black Hebraic/Judaic community via HIM Emperor Haile Selassie I’s ordained rabbis including Rabbi Ha Gadol Taamrat Emmauel, a”h (1888-1963 CE). Rabbi HaRishon HaGadol Arnold Josiah Ford, a”h became the chief Rabbi of Ethiopia during the coronation of HIM Emperor Haile Selassie I and officially ordained Chief Rabbi Yoseph Ben Moshe Ben Yehudah (Ch. R’ WA Matthew, zt”l) as the 1st Chief Rabbi in Contemporary History of Bnei Anusim Ma’ariv Africa B’Golah (BAM”A Jews B’G/Afram Jews), making Ch. R’ WA Matthews documented as 1st Chief Rabbi of all Black American Jews of the West African Diaspora. This semicha was halachically passed down from Beta Israel Ethiopian Solomonic Dynasty via Rabbi Taamrat Emmanuel, a”h to Rabbi HaRishon HaGadol Arnold Josiah Ford, a”h and then to Chief Rabbi Yoseph Ben Yehudah, a”h (Ch. R’ WA Matthews, zt”l) and then passed down to Chief Rabbi Levi B. Levy, a”h until 1999. After being maintained by Rabbi Past-President Shlomo Ben Ch. R’ Levi B”Levy, the semicha was passed to Ch’ Rav Capers Shemuel Yefuneh Levi II, the current chief Rabbi of BAM”A Jews; a Conservative & Modern Orthodox Hebraic/Judaic Minhag/Denomination of Jews of West African Descent in the Diaspora; Yehudim Bnei Anusim Ma’ariv Africa B’Golah.
Rav HaRishon HaGadol Arnold Josiah Ford (23 April 1877 – 16 September 1935) was a Barbadian American Ethiopian-Black American Hebrew/Jew expatriate Rabbi & spiritual leader, recognized as a pioneering figure of the Royal Order of Ethiopian Hebrews, Black Jews of the Americas, and Black Hebrew movement who led the first mass migration exodus of Black Americans of West African Hebraic/Judaic descent to Ethiopia after the coronation of HIM Emperor Haile Selassie I in which he was allotted 800 Acres of land becoming the Chief Rabbi of Ethiopia for BAM”A Jews migrating to Africa via Ethiopia.[1]
Ford was born in Barbados to Edward Thomas Ford and Elizabeth Augustine Ford. He grew up to become a musician in the Royal Navy before settling in the United States. Talented as a linguist, poet, musician and composer of many Universal Negro Improvement Association and African Communities League (UNIA-ACL) songs, Ford co-authored The Universal Ethiopian Anthem with Benjamin E. Burrell. Ford officially functioned as director of UNIA Band, Orchestra, Band of the African Legion, and the Liberty Hall Choir. He published the Universal Ethiopian Hymnal in 1920 and helped with the development of the Pan African Flag of red, black, and green..
Rabbi Ford founded the Beth B’Nai Israel Synagogue in Harlem, New York City, USA. In 1930 he and a small group of Black Jews went to Ethiopia, where they participated in the coronation of Emperor Haile Selassie I. They created a school, and acquired 800 acres (320 ha) of land for the purpose of uniting Black Jews of the Diaspora with their brothers already in Ethiopia becoming a Chief Rabbi in Ethiopia and transferring a semicha of Chief Rabbi of Black American Jews to Rabbi Yoseph Yehudah,a”h (Chief Rabbi Wentworth Arthur Matthew, a”h). He transitioned in Ethiopia in 1935. His daughter Arlein Ford Straw became a composer, music educator, and music director in New York City.[2]
Rabbi Ha Rishon HaGadol Arnold Josiah Ford's influence is strongest through Chief Rabbi Wentworth Arthur Matthew, a”h; a Talmid (student) of Ford, and founder of the Commandment Keepers Ethiopian Hebrew Congregations (EHC) and the Ethiopian Rabbinical College later known as the Israelite Rabbinical College & Israelite Academy now under the auspices of the International Israelite Board of Rabbis (IIBR) preserved by Chief Rabbi Levi Ben Levy, a”h and his son Rabbi President Emeritus Shlomo Ben Chief Rabbi Levi Ben Levy and now led by Chief Rabbi Capers Shmuel Yefuneh (Funnye) Ben Levi II. Rabbi Ford provided Rabbi Matthew with a certificate of rabbinical ordination assigning him as Chief Rabbi of African/Black American Ethiopian Hebrews/Jews from Ethiopia, signed by himself and confirmed by other rabbis of Ethiopia as the "Chief Rabbi of Ethiopia".[3]This semicha (halachic rabbinical ordination) falls within the Ethiopian Hebrew/ Black American Orthodox& Conservative Jew/ Israelite Minhag (Custom/Rite) passed down From Rabbi Taamrat Emmauel, a”h through the current Chief Rabbi of BAM”A/Afram Jews; Capers Shemuel Yefuneh (Funnye) Ben Levi Ben Yisrael II, Ch. Rav of the International Israelite Board of Rabbis, Beth Shalom Bnai Zaken Ethiopian Hebrew Congregation, and Member at Large of the Chicago and New York Board of Rabbis, the largest rabbinical board in the world .
Taamrat Emmanuel (Circa 1888 - 1963) was a Jewish Ethiopian public figure, professor, rabbi and intellectual. Taamrat was one of the most prominent figures in the Beta Israel community in the Jewish Enlightenment movement and in the Early modern period.
Taamrat was born in 1888 in the town of Azezo near the city of Gondar. Taamrat's home village became Christian prior to his birth, and therefore he grew up being part of the Falash mura community. In his youth Taamrat attended the School of the Swedish Evangelical Mission in Italian Eritrea. At the age of 16 Taamrat met Dr. Jacques Faitlovitch, who took him back with him to Paris to study.[2] When Taamrat arrived in Paris in 1904, he was sent to a school for teachers of the Alliance israélite Universelle organization which was located in Paris. Four years later on, in 1908, when Taamrat was 20 years of age, he was sent by Dr. Faitlovitch to a Jewish Theological Seminary (Collegio Rabbinico Italiano) in Florence, Italy under the watchful eye of Rabbi Dr. Samuel Hirsch Margulies and Rabbi Tzvi-Peretz Hayot. In 1915 Taamrat graduated from the seminary thus becoming a Rabbi, Shochet (Kosher slaughterer) and professor. Emmanuel taught afterwards at the same college for about 16 years and eventually in 1920, at the age of 32, he returned to Ethiopia with Faitlovitch.
After a year and a half in Ethiopia, Taamrat and Faitlovitch left Ethiopia and went to Eretz Yisrael (British Mandate of Palestine) where they lived between August 1921 until April 1923, at which point they returned to Ethiopia. When they returned to Ethiopia Faitlovitch and Rabbi Taamrat Emmanuel established a Jewish school aimed at training teachers while Taamrat was appointed as the Director of the school. One of his own initiatives included the translation of the Matzhaf Cadoussa (the scriptures of the Beta Israel community) from the Ge'ez language, which had ceased to be the community's spoken language, to the more widely used and common Amharic language. Taamrat became one of the leaders in the Addis Ababa Jewish community, which at the time was rapidly increasing due to the Jewish migration to the city from various villages in northern Ethiopia.
In 1931 Rabbi Taamrat Emmauel visited Harlem, New York City where he met, studied, learned from, taught, and invited Black American Jews (Yehudei Bnei Anusim Ma’ariv Africa B’Geulah (BAM”A Jews B’G)) to Ethiopia after Rabbi HaGadol Arnold Josiah Ford, a”h met and acquired 800 acres of Ethiopian land from H.I.M Emperor Haile Selassie I, approximately one year after he was coronated as the Conquering Lion of the Tribe of Judah and named King of Ethiopia.
Rabbi HaGadol Taamrat Emmanuel mastered the Amharic and Ge’ez languages and was a practicing Jew of East African descent incorporating his Ethiopian Orthodox/ Beta Israel background and the The Italian Nusach he studied in Florence, Italy during his formal yeshiva studies The Italkim Nusach is the ancient prayer rite (nusach) of the long-standing Italian Jewish (Italkim) community on the Italian Peninsula, used by Jews who are NOT of Ashkenazi or Sephardic origin but may have stemmed from the Greco-Roman era circa 70 CE after Roman Invasion of Judea.
The Italian nusach has been considered an offspring of the ancient Land of Israel minhag and it has similarities with the nusach of the Romaniote Jews of Greece and the Balkans. However, the documents discovered in Cairo Geniza reveal that the influence of Minhag Eretz Israel on Benè Romì is less extensive than believed.
Italian Jews have their own unique prayer rite that is neither Sephardic nusach, Nusach Ashkenaz, nor Nusach Sefard, and to a certain extent is not subject to Kabbalistic influence. In Italy, there were also communities of Spanish origin who prayed in the Sephardic rite and communities of German origin who prayed in the Western Ashkenazic rite, which were mainly in northern Italy. The Italian rite, therefore, is not the rite of all Jews in Italy, but the rite of the veteran Italian Jews, called "Loazim".
Despite being a dominant prayer rite among Italian Jews, the Italian rite rarely spread beyond its borders, unlike other prayer rites such as the Sephardic rite, which Spanish exiles brought to many places, or the Ashkenazic rite, which also reached new regions starting from the 19th century (1800s CE). The Italian rite hardly left the borders of Italy, except for a few cases where it reached other communities in the Middle East. For example, in the cities of Constantinople and Thessaloniki, several Italian synagogues operated until World War II, as well as in the city of Safed in the 16th and 17th centuries CE.[2] Today, communities using the Italian rite are active in Jerusalem and Netanya, the main one being in the main Italian synagogue on Hillel Street in downtown Jerusalem. These synagogues in Jerusalem and Netanya are the only Italian rite synagogues in the world outside of Italy.
Due to waves of immigration of Jews from Libya, North Africa to Italy, after the establishment of the State of Israel until the end of the 1960s, the Sephardic rite became the dominant rite in southern and central Italy. The Sephardic Rite, due to its heavy influence on North African/Moorish Jews, became one of the more frequently used by Jews of North and West African descent and was frequently used by Yehudei Bnei Anusim Ma’ariv Africa B’Geulah (West African Jews and their descendants throughout the diaspora). Lived experienced witnesses to this practice amongst the Black American Jews up from American enslavement and the civil rights eras of the 1960s is evident in Black Judaic communities such as Beth Shalom Ethiopian Hebrew Congregation in Brooklyn, New York founded by Chief Rabbi Levi Ben Levy of the BAM”A Jews/ Afram Jews/ Israelites in the 1970s CE where most of the siddurim will be of a Sefardic Nusach.
Muslim Occupied land after the Crusades Era of 1096 CE-1204 CE;
(Oriental/Eastern & Maghreb Jews (Ma’ariv) (North/West African Jews of the predominantly Muslim World due to the Muslim Conquest of North Africa, Eretz Yisrael (The Land of Israel) and Eastern Europe/SouthWest Asia 711CE-1492 CE
Note: From 1200’s CE-1619 CE many African Hebrews/ Jews on the continent of Africa were converted into Islam due to the Muslim Conquest of North Africa. Many of them are the ancestors of the Yehudim Bene Anusim Ma’ariv Africa B’Geulah who were forcibly removed from the continent of Africa via the ongoing Arab Slave Trade and European Christian Transatlantic Slave. Many ships and instruments used to contain them prior to their enslavement in the Americas were financed by Jewish converts of European descent .
Our nusach combines influences mainly from Ethiopian Influenced Black American Orthodox Jews/Israelites/Hebrews of the Diaspora, Sephardic Nusach(Moorish Jews in Spain, Portugal, North Africa and the Iberian Peninsula), Israeli/Italian Nusach due to Rabbi Taamrat Immanuel’s, a”h studies/semicha in France and Italy from Collegio Rabbinico Italiano in Florence, Italy under the watchful eye of Rabbi Dr. Samuel Hirsch Margulies and Rabbi Tzvi-Peretz Hayot, and Nusach Afriki, preserved and developed by the Chief Rabbinate of Africa via the African Jewish Federation under the auspices of the chief rabbi of Africa (CROA); Chief Rabbi Pinchas Eliyahou SHADAY and Chief Rabbi Mordechai Yosef Avraham; chief rabbi ambassador appointed to North America by the CROA. All of these influences and experiences throughout our distinct history is what formed, preserved, and enhanced our distinct 500+ year old (nearly 5 centuries old) nusach of Yehudim/Yisraelim Bnei Anusim Ma’ariv Africa B’Geulah (IMA”B/BAM”A JEWS B’G/Afram Jews); Jews/Israelites of West African Descent in the Diaspora, and more halachically distinct for the past century (100+ years ( 1919 CE-2025 CE)).
The Yehudim/Yisraelim Bnei Anusim Ma’ariv Africa B’Geulah (BAM”A Jews or Afram Jews/Israelites) Rabbinical Semicah Lineage Stems from the Orthodox Ethiopian Beta Israel Community beginning with the first contemporary rabbi in American history; Rabbi HaRishon HaGadol Arnold Josiah Ford, a”h (1877-1935 CE) and his ongoing connection, teaching, migration, and tutelage within the Ethiopian Orthodox/Black Hebraic/Judaic community via HIM Emperor Haile Selassie I’s ordained rabbis including Rabbi Ha Gadol Taamrat Emmauel, a”h (1888-1963 CE). Rabbi HaRishon HaGadol Arnold Josiah Ford, a”h became the chief Rabbi of Ethiopia during the coronation of HIM Emperor Haile Selassie I and officially ordained Chief Rabbi Yoseph Ben Moshe Ben Yehudah (Ch. R’ WA Matthew, zt”l) as the 1st Chief Rabbi in Contemporary History of Bnei Anusim Ma’ariv Africa B’Golah (BAM”A Jews B’G/Afram Jews), making Ch. R’ WA Matthews documented as 1st Chief Rabbi of all Black American Jews of the West African Diaspora. This semicha was halachically passed down from Beta Israel Ethiopian Solomonic Dynasty via Rabbi Taamrat Emmanuel, a”h to Rabbi HaRishon HaGadol Arnold Josiah Ford, a”h and then to Chief Rabbi Yoseph Ben Yehudah, a”h (Ch. R’ WA Matthews, zt”l) and then passed down to Chief Rabbi Levi B. Levy, a”h until 1999. After being maintained by Rabbi Past-President Shlomo Ben Ch. R’ Levi B”Levy, the semicha was passed to Ch’ Rav Capers Shemuel Yefuneh Levi II, the current chief Rabbi of BAM”A Jews; a Conservative & Modern Orthodox Hebraic/Judaic Minhag/Denomination of Jews of West African Descent in the Diaspora; Yehudim Bnei Anusim Ma’ariv Africa B’Golah.
Rav HaRishon HaGadol Arnold Josiah Ford (23 April 1877 – 16 September 1935) was a Barbadian American Ethiopian-Black American Hebrew/Jew expatriate Rabbi & spiritual leader, recognized as a pioneering figure of the Royal Order of Ethiopian Hebrews, Black Jews of the Americas, and Black Hebrew movement who led the first mass migration exodus of Black Americans of West African Hebraic/Judaic descent to Ethiopia after the coronation of HIM Emperor Haile Selassie I in which he was allotted 800 Acres of land becoming the Chief Rabbi of Ethiopia for BAM”A Jews migrating to Africa via Ethiopia.[1]
Ford was born in Barbados to Edward Thomas Ford and Elizabeth Augustine Ford. He grew up to become a musician in the Royal Navy before settling in the United States. Talented as a linguist, poet, musician and composer of many Universal Negro Improvement Association and African Communities League (UNIA-ACL) songs, Ford co-authored The Universal Ethiopian Anthem with Benjamin E. Burrell. Ford officially functioned as director of UNIA Band, Orchestra, Band of the African Legion, and the Liberty Hall Choir. He published the Universal Ethiopian Hymnal in 1920 and helped with the development of the Pan African Flag of red, black, and green..
Rabbi Ford founded the Beth B’Nai Israel Synagogue in Harlem, New York City, USA. In 1930 he and a small group of Black Jews went to Ethiopia, where they participated in the coronation of Emperor Haile Selassie I. They created a school, and acquired 800 acres (320 ha) of land for the purpose of uniting Black Jews of the Diaspora with their brothers already in Ethiopia becoming a Chief Rabbi in Ethiopia and transferring a semicha of Chief Rabbi of Black American Jews to Rabbi Yoseph Yehudah,a”h (Chief Rabbi Wentworth Arthur Matthew, a”h). He transitioned in Ethiopia in 1935. His daughter Arlein Ford Straw became a composer, music educator, and music director in New York City.[2]
Rabbi Ha Rishon HaGadol Arnold Josiah Ford's influence is strongest through Chief Rabbi Wentworth Arthur Matthew, a”h; a Talmid (student) of Ford, and founder of the Commandment Keepers Ethiopian Hebrew Congregations (EHC) and the Ethiopian Rabbinical College later known as the Israelite Rabbinical College & Israelite Academy now under the auspices of the International Israelite Board of Rabbis (IIBR) preserved by Chief Rabbi Levi Ben Levy, a”h and his son Rabbi President Emeritus Shlomo Ben Chief Rabbi Levi Ben Levy and now led by Chief Rabbi Capers Shmuel Yefuneh (Funnye) Ben Levi II. Rabbi Ford provided Rabbi Matthew with a certificate of rabbinical ordination assigning him as Chief Rabbi of African/Black American Ethiopian Hebrews/Jews from Ethiopia, signed by himself and confirmed by other rabbis of Ethiopia as the "Chief Rabbi of Ethiopia".[3]This semicha (halachic rabbinical ordination) falls within the Ethiopian Hebrew/ Black American Orthodox& Conservative Jew/ Israelite Minhag (Custom/Rite) passed down From Rabbi Taamrat Emmauel, a”h through the current Chief Rabbi of BAM”A/Afram Jews; Capers Shemuel Yefuneh (Funnye) Ben Levi Ben Yisrael II, Ch. Rav of the International Israelite Board of Rabbis, Beth Shalom Bnai Zaken Ethiopian Hebrew Congregation, and Member at Large of the Chicago and New York Board of Rabbis, the largest rabbinical board in the world .
Taamrat Emmanuel (Circa 1888 - 1963) was a Jewish Ethiopian public figure, professor, rabbi and intellectual. Taamrat was one of the most prominent figures in the Beta Israel community in the Jewish Enlightenment movement and in the Early modern period.
Taamrat was born in 1888 in the town of Azezo near the city of Gondar. Taamrat's home village became Christian prior to his birth, and therefore he grew up being part of the Falash mura community. In his youth Taamrat attended the School of the Swedish Evangelical Mission in Italian Eritrea. At the age of 16 Taamrat met Dr. Jacques Faitlovitch, who took him back with him to Paris to study.[2] When Taamrat arrived in Paris in 1904, he was sent to a school for teachers of the Alliance israélite Universelle organization which was located in Paris. Four years later on, in 1908, when Taamrat was 20 years of age, he was sent by Dr. Faitlovitch to a Jewish Theological Seminary (Collegio Rabbinico Italiano) in Florence, Italy under the watchful eye of Rabbi Dr. Samuel Hirsch Margulies and Rabbi Tzvi-Peretz Hayot. In 1915 Taamrat graduated from the seminary thus becoming a Rabbi, Shochet (Kosher slaughterer) and professor. Emmanuel taught afterwards at the same college for about 16 years and eventually in 1920, at the age of 32, he returned to Ethiopia with Faitlovitch.
After a year and a half in Ethiopia, Taamrat and Faitlovitch left Ethiopia and went to Eretz Yisrael (British Mandate of Palestine) where they lived between August 1921 until April 1923, at which point they returned to Ethiopia. When they returned to Ethiopia Faitlovitch and Rabbi Taamrat Emmanuel established a Jewish school aimed at training teachers while Taamrat was appointed as the Director of the school. One of his own initiatives included the translation of the Matzhaf Cadoussa (the scriptures of the Beta Israel community) from the Ge'ez language, which had ceased to be the community's spoken language, to the more widely used and common Amharic language. Taamrat became one of the leaders in the Addis Ababa Jewish community, which at the time was rapidly increasing due to the Jewish migration to the city from various villages in northern Ethiopia.
In 1931 Rabbi Taamrat Emmauel visited Harlem, New York City where he met, studied, learned from, taught, and invited Black American Jews (Yehudei Bnei Anusim Ma’ariv Africa B’Geulah (BAM”A Jews B’G)) to Ethiopia after Rabbi HaGadol Arnold Josiah Ford, a”h met and acquired 800 acres of Ethiopian land from H.I.M Emperor Haile Selassie I, approximately one year after he was coronated as the Conquering Lion of the Tribe of Judah and named King of Ethiopia.
Rabbi HaGadol Taamrat Emmanuel mastered the Amharic and Ge’ez languages and was a practicing Jew of East African descent incorporating his Ethiopian Orthodox/ Beta Israel background and the The Italian Nusach he studied in Florence, Italy during his formal yeshiva studies The Italkim Nusach is the ancient prayer rite (nusach) of the long-standing Italian Jewish (Italkim) community on the Italian Peninsula, used by Jews who are NOT of Ashkenazi or Sephardic origin but may have stemmed from the Greco-Roman era circa 70 CE after Roman Invasion of Judea.
The Italian nusach has been considered an offspring of the ancient Land of Israel minhag and it has similarities with the nusach of the Romaniote Jews of Greece and the Balkans. However, the documents discovered in Cairo Geniza reveal that the influence of Minhag Eretz Israel on Benè Romì is less extensive than believed.
Italian Jews have their own unique prayer rite that is neither Sephardic nusach, Nusach Ashkenaz, nor Nusach Sefard, and to a certain extent is not subject to Kabbalistic influence. In Italy, there were also communities of Spanish origin who prayed in the Sephardic rite and communities of German origin who prayed in the Western Ashkenazic rite, which were mainly in northern Italy. The Italian rite, therefore, is not the rite of all Jews in Italy, but the rite of the veteran Italian Jews, called "Loazim".
Despite being a dominant prayer rite among Italian Jews, the Italian rite rarely spread beyond its borders, unlike other prayer rites such as the Sephardic rite, which Spanish exiles brought to many places, or the Ashkenazic rite, which also reached new regions starting from the 19th century (1800s CE). The Italian rite hardly left the borders of Italy, except for a few cases where it reached other communities in the Middle East. For example, in the cities of Constantinople and Thessaloniki, several Italian synagogues operated until World War II, as well as in the city of Safed in the 16th and 17th centuries CE.[2] Today, communities using the Italian rite are active in Jerusalem and Netanya, the main one being in the main Italian synagogue on Hillel Street in downtown Jerusalem. These synagogues in Jerusalem and Netanya are the only Italian rite synagogues in the world outside of Italy.
Due to waves of immigration of Jews from Libya, North Africa to Italy, after the establishment of the State of Israel until the end of the 1960s, the Sephardic rite became the dominant rite in southern and central Italy. The Sephardic Rite, due to its heavy influence on North African/Moorish Jews, became one of the more frequently used by Jews of North and West African descent and was frequently used by Yehudei Bnei Anusim Ma’ariv Africa B’Geulah (West African Jews and their descendants throughout the diaspora). Lived experienced witnesses to this practice amongst the Black American Jews up from American enslavement and the civil rights eras of the 1960s is evident in Black Judaic communities such as Beth Shalom Ethiopian Hebrew Congregation in Brooklyn, New York founded by Chief Rabbi Levi Ben Levy of the BAM”A Jews/ Afram Jews/ Israelites in the 1970s CE where most of the siddurim will be of a Sefardic Nusach.
Muslim Occupied land after the Crusades Era of 1096 CE-1204 CE;
(Oriental/Eastern & Maghreb Jews (Ma’ariv) (North/West African Jews of the predominantly Muslim World due to the Muslim Conquest of North Africa, Eretz Yisrael (The Land of Israel) and Eastern Europe/SouthWest Asia 711CE-1492 CE
Note: From 1200’s CE-1619 CE many African Hebrews/ Jews on the continent of Africa were converted into Islam due to the Muslim Conquest of North Africa. Many of them are the ancestors of the Yehudim Bene Anusim Ma’ariv Africa B’Geulah who were forcibly removed from the continent of Africa via the ongoing Arab Slave Trade and European Christian Transatlantic Slave. Many ships and instruments used to contain them prior to their enslavement in the Americas were financed by Jewish converts of European descent .
Mishneh Torah by RAMBA”M
Figure 21: Above Image: Mishneh Torah, code of Jewish law by the Spanish-born Sephardic rabbi Maimonides
Sephardic law and customs are the law and customs of Judaic/Israelite/Hebraic practice which are practiced by Sephardim or Sephardic Jews/Iberian Peninsula/ North African Jews (lit. "Jews/Israelites/Hebrews/Moors of Spain,North/West Africa/Iberian Peninsula"); the descendants of the historic Judaic/Israelite/Hebrew communities of the Iberian Peninsula, what is now Spain and Portugal along with portions of Northern/Western Africa which were highly influenced by Moors/Moorish Jews during their conquest of Spain and Portugal from Northern African land via Morocco/Northern Africa for 700 years beginning in 8th Century CE through the 15th Century CE (711CE-1492 CE) .
Many definitions of "Sephardic" also include Mizrahi Jews, most of whom follow the same traditions of worship as those which are followed by Sephardic Jews. The Sephardi Rite is not a denomination nor is it a movement like Orthodox Judaism, Reform Judaism, and other Ashkenazi Rite worship traditions. Thus, Sephardim comprise a community with distinct cultural, juridical and philosophical traditions.[1]Sephardim are, primarily, the descendants of Jews from the Iberian Peninsula. They may be divided into the families that left Spain during the Expulsion of 1492 and those families that remained in Spain as crypto-Jews, fleeing in the following few centuries. In religious parlance as well as in modern Israel, the term is broadly used in reference to all Jews who have Ottoman or other Asian or North African backgrounds, whether or not they have any historic link to Spain, but some prefer to distinguish Sephardim proper from Mizraḥi Jews.[2
List of Sephardic Chasidim/Rabbis:
RAMBAM: Rav Moses Ben Maimon HaGadol (רמב״ם)
Sephardic law and customs are the law and customs of Judaic/Israelite/Hebraic practice which are practiced by Sephardim or Sephardic Jews/Iberian Peninsula/ North African Jews (lit. "Jews/Israelites/Hebrews/Moors of Spain,North/West Africa/Iberian Peninsula"); the descendants of the historic Judaic/Israelite/Hebrew communities of the Iberian Peninsula, what is now Spain and Portugal along with portions of Northern/Western Africa which were highly influenced by Moors/Moorish Jews during their conquest of Spain and Portugal from Northern African land via Morocco/Northern Africa for 700 years beginning in 8th Century CE through the 15th Century CE (711CE-1492 CE) .
Many definitions of "Sephardic" also include Mizrahi Jews, most of whom follow the same traditions of worship as those which are followed by Sephardic Jews. The Sephardi Rite is not a denomination nor is it a movement like Orthodox Judaism, Reform Judaism, and other Ashkenazi Rite worship traditions. Thus, Sephardim comprise a community with distinct cultural, juridical and philosophical traditions.[1]Sephardim are, primarily, the descendants of Jews from the Iberian Peninsula. They may be divided into the families that left Spain during the Expulsion of 1492 and those families that remained in Spain as crypto-Jews, fleeing in the following few centuries. In religious parlance as well as in modern Israel, the term is broadly used in reference to all Jews who have Ottoman or other Asian or North African backgrounds, whether or not they have any historic link to Spain, but some prefer to distinguish Sephardim proper from Mizraḥi Jews.[2
List of Sephardic Chasidim/Rabbis:
RAMBAM: Rav Moses Ben Maimon HaGadol (רמב״ם)
Figure 22: Above Image- RAMBA”M
Moses ben Maimon[a] (1138–1204 CE), commonly known as Maimonides (/maɪˈmɒnɪdiːz/, my-MON-ih-deez)[b] and also referred to by the Hebrew acronym Rambam (Hebrew: רמב״ם),[c] was a Sephardic rabbi and philosopher who became one of the most prolific and influential Torah scholars of the Middle Ages. In his time, he was also a preeminent astronomer and physician, serving as the personal physician of Saladin. He was born and lived in Córdoba in al-Andalus (now in Spain) within the Almoravid Empire on Passover eve 1138 or 1135,[d] until his family was expelled for refusing to convert to Islam.[9][10][11] Later, he lived in Morocco and Egypt and worked as a rabbi, physician and philosopher.
David ben Solomon ibn (Abi) Zimra (Hebrew: ר׳ דָּוִד בֶּן שְׁלֹמֹה אִבְּן אָבִי זִמְרָא) ( 1479–1573) also called Radbaz (רַדְבָּ"ז) after the initials of his name, Rabbi David ben Zimra, was an early Acharon of the fifteenth and sixteenth centuries who was a leading posek, rosh yeshiva, chief rabbi, and author of more than 3,000 responsa (halakhic decisions) as well as several scholarly works.[1]
Sar Shalom Sharabi (Hebrew: שר שלום מזרחי דידיע שרעבי), also known as the Rashash, the Shemesh or Ribbi Shalom Mizraḥi deyedi`a Sharabi (1720–1777),[1] was a Yemenite Rabbi, Halachist, Chazzan and Kabbalist. In later life, he became the Rosh Yeshiva of Bet El Yeshiva in the Old City of Jerusalem. His daughter married Rabbi Hayyim Abraham Gagin of Jerusalem, making him the great-great-grandfather of Shem Tob Gaguine, the "Keter Shem Tob." His son was Yitzhak Mizrahi Sharabi and his grandson was Chief Rabbi Chaim Abraham Gagin.
Chaim Abraham Gagin (1787–1848) was Chief Rabbi of Ottoman Palestine from 1842 to 1848. He was a foremost posek, mekubal, author, and the head of the Tiferet Yerushalaim Yeshiva. One of his notable actions was saving the Samaritans from extermination.
Yitzhak Ben-Hezekiah Yosef Kovo (1770–1854) was born in the large Sephardi community of Ottoman Salonica and later settled in Jerusalem. In 1848, he succeeded Chaim Abraham Gagin as hacham bashi aged 78. Throughout his career he went on fundraising missions to Poland, London and Egypt. In 1854, he died while in Alexandria. He authored many works on the Mishnah, Talmud and Shulchan Aruch and wrote responsa.
Rabbi Aharon Azriel, (1818 -May 3, 1879) אהרן עזריאל was a kabbalist and the head of the Beit El Kabbalist yeshiva in the Old City of Jerusalem between 1871–1879.[1]
*Yaakov Meir CBE (1856–1939), was an Orthodox Sephardic rabbi, and the *1st Sephardic Chief Rabbi appointed under the British Mandate of Palestine (BMP). As a Talmudic scholar, fluent in Hebrew as well as five other languages, he enjoyed a reputation as one of Jerusalem's most respected rabbis.
Moses ben Maimon[a] (1138–1204 CE), commonly known as Maimonides (/maɪˈmɒnɪdiːz/, my-MON-ih-deez)[b] and also referred to by the Hebrew acronym Rambam (Hebrew: רמב״ם),[c] was a Sephardic rabbi and philosopher who became one of the most prolific and influential Torah scholars of the Middle Ages. In his time, he was also a preeminent astronomer and physician, serving as the personal physician of Saladin. He was born and lived in Córdoba in al-Andalus (now in Spain) within the Almoravid Empire on Passover eve 1138 or 1135,[d] until his family was expelled for refusing to convert to Islam.[9][10][11] Later, he lived in Morocco and Egypt and worked as a rabbi, physician and philosopher.
David ben Solomon ibn (Abi) Zimra (Hebrew: ר׳ דָּוִד בֶּן שְׁלֹמֹה אִבְּן אָבִי זִמְרָא) ( 1479–1573) also called Radbaz (רַדְבָּ"ז) after the initials of his name, Rabbi David ben Zimra, was an early Acharon of the fifteenth and sixteenth centuries who was a leading posek, rosh yeshiva, chief rabbi, and author of more than 3,000 responsa (halakhic decisions) as well as several scholarly works.[1]
Sar Shalom Sharabi (Hebrew: שר שלום מזרחי דידיע שרעבי), also known as the Rashash, the Shemesh or Ribbi Shalom Mizraḥi deyedi`a Sharabi (1720–1777),[1] was a Yemenite Rabbi, Halachist, Chazzan and Kabbalist. In later life, he became the Rosh Yeshiva of Bet El Yeshiva in the Old City of Jerusalem. His daughter married Rabbi Hayyim Abraham Gagin of Jerusalem, making him the great-great-grandfather of Shem Tob Gaguine, the "Keter Shem Tob." His son was Yitzhak Mizrahi Sharabi and his grandson was Chief Rabbi Chaim Abraham Gagin.
Chaim Abraham Gagin (1787–1848) was Chief Rabbi of Ottoman Palestine from 1842 to 1848. He was a foremost posek, mekubal, author, and the head of the Tiferet Yerushalaim Yeshiva. One of his notable actions was saving the Samaritans from extermination.
Yitzhak Ben-Hezekiah Yosef Kovo (1770–1854) was born in the large Sephardi community of Ottoman Salonica and later settled in Jerusalem. In 1848, he succeeded Chaim Abraham Gagin as hacham bashi aged 78. Throughout his career he went on fundraising missions to Poland, London and Egypt. In 1854, he died while in Alexandria. He authored many works on the Mishnah, Talmud and Shulchan Aruch and wrote responsa.
Rabbi Aharon Azriel, (1818 -May 3, 1879) אהרן עזריאל was a kabbalist and the head of the Beit El Kabbalist yeshiva in the Old City of Jerusalem between 1871–1879.[1]
*Yaakov Meir CBE (1856–1939), was an Orthodox Sephardic rabbi, and the *1st Sephardic Chief Rabbi appointed under the British Mandate of Palestine (BMP). As a Talmudic scholar, fluent in Hebrew as well as five other languages, he enjoyed a reputation as one of Jerusalem's most respected rabbis.
Figure 23: Above Image- Rabbi Yaakov Meir, 1st Sephardic Chief Rabbi
appointed under the British Mandate of Palestine
NOTES:
Sephardic Orthodox Chief Rabbanim from 1665-Present (per Century Era)
17th Century
Moshe Galante (the Younger) (1665–1689)
Moshe ibn Habib (1689–1696)
____________________________________________________________________
18th Century
Moshe Hayun
Abraham ben David Yitzhaki (1715–1722)
Binyamin Maali
Elazar ben Yaacob Nahum (1730–1748)
Nissim Mizrahi (1748–1754)
Israel Yaacob Algazy (1754–1756)
Raphael Samuel Meyuchas (1756–1791)
Haim Raphael Abraham ben Asher (1771–1772)
Yom Tov Algazy (1772–1802)
____________________________________________________________________
19th Century
Moshe Yosef Mordechai Meyuchas (1802–1805)
Yaacob Moshe Ayash al-Maghrebi (1806–1817)
Jacob Coral (1817–1819)
Raphael Yosef Hazzan (1819–1822)
Yom Tov Danon (1822–1824)
Salomon Moshe Suzin (1824–1836)
Yonah Moshe Navon (1836–1841)
Yehudah Raphael Navon (1841–1842)
Chaim Abraham Gagin (1842–1848)
Isaac Kovo (1848–1854)
Haim Nissim Abulafia (1854–1861)
Haim David Hazan (1861–1869)
Avraham Ashkenazi (1869–1880)
Raphael Meir Panigel (1880–1892)
Yaacob Shaul Elyashar (1893–1906)
__________________________________________________________________
20th Century Sephardic Chief Rabbis who were Contemporary Rabbis of Rabbanim Rishonim(1st Rabbis);BAM”A Jews of the American Diaspora; R’R AJ”F, C’R’ WA”M, a”h
Yaacob Meir (1906)-1st Sephardic Chief-Rabbi - British Mandate of Palestine (BMP)
Eliyah Moshe Panigel (1907–1909)- 2nd Chief Rav of BMP
Nahman Batito (1909–1911)-3rd Ch”Rav of BMP
Moshe Franco (1911–1915)-4th Ch”Rav of BMP
Haim Moshe Elyashar (1914–1915)-5th Ch” Rav of BMP
Nissim Yehudah Danon (1915–1921)-6th Ch” Rav of BMP contemporary w/Ch” WA”M
Yaacob Meir (1921–1939)- 7th Ch”Rav of BMP
Benzion Uziel (1939–1954) - Ch. Rabbi during British Mandate of Palestine to State of Israel (1948); 1st Sephardic Chief Rabbi of Israel, ‘48
Yitzhak Nissim (1955–1973) - 2nd Sephardic Chief Rabbi of the current State of Israel
Late 20th Century Sephardic Orthodox Chief Rabbis who were contemporaries of Rabbinim, Zakenim, Chasidim, Cohanim, Nasikim, Roshim, and Morim of the BAM”A Jews/Israelites/Hebrews of contemporary American history since 1970sCE & Beyond; Chief Rabbi Levi Ben Levy, a”h (Beth Shalom EHC/Beth Elohim EHC), Rabbi Yirmeyahu Ben Daniel Ben Yisrael, a”h (BAKBY), Cohen HaGadol Levi Ben Levi Ben Yisrael , a”h (Hashabah Yisrael, BK/Qns, NYC/CLT, USA), Moreh HaGadol Yosayf Ben Ephraim Ben Yisrael , a”h (Kol Shearith Bnei Yisrael, BX,NYC,USA), Cohen HaGadol Michael Ben Levi Ben Yisrael HaZaken (Hebrew Family of Guyana/KOY ext., SA), Rabbi Ben Ammi Ben Israel, a”h, Nasik Shaleak Ben Yehudah, a”h, and Nasik HaGadol Asiel Ben Israel, a”h (KOY, Chicago, IL/Dimona, ISRAEL, NE Africa /Global):
*Ovadia Yosef* (1973–1983)*- 3rd Chief Rabbi of the current State of Israel-
Mordechai Eliyahu (1983–1993)- 4th Chief Rabbi of the current State of Israel
Eliyahu Bakshi-Doron (1993–2003)- 5th Chief Rabbi of the current State of Israel
Shlomo Amar (2003–2013)-6th Chief Rabbi of the current State of Israel
**Yitzhak Yosef** (2013–2024)**
***David Yosef*** (2024–present)**; The current Orthodox Sephardic Chief Rabbi of Eretz Yisrael (Current State of Israel reestablished in 5708 (Heb.)/1948CE)
The Reel Yehudah Hebrew Scholars Program has halachic semicha (rabbinical ordination) connections to Ch. Rabbi David Yosef via Rabbi Binyamin E. Torenyo of Achdut Israel of North Dallas , Texas, USA:
Rabbi Benyamin Torenyo of Achdut Israel in North Dallas, Texas, USA is an Israeli Orthodox Sephardic Rabbi under the Sephardic Chief Rabbi David Yosef of Israel based in USA whom Nasik-Nahtahniel Sahgeev Reel-Yehudah studied under since pre pesach season 5784/2024CE upon relocating and setting up a Hebrew Scholars Hub in North Dallas, Texas. After sitting in a court of their beth din, it was confirmed that due to his birth into the Orthodox Ethiopian Hebrew/ Black American Jewish community, NASIK NAHTAHNIEL SAHGEEV REEL-YEHUDAH is maternally/halachically Jewish for +3 generations and “does not need to convert” based on their observation of his maternal/paternal lineage and practice.
appointed under the British Mandate of Palestine
NOTES:
Sephardic Orthodox Chief Rabbanim from 1665-Present (per Century Era)
17th Century
Moshe Galante (the Younger) (1665–1689)
Moshe ibn Habib (1689–1696)
____________________________________________________________________
18th Century
Moshe Hayun
Abraham ben David Yitzhaki (1715–1722)
Binyamin Maali
Elazar ben Yaacob Nahum (1730–1748)
Nissim Mizrahi (1748–1754)
Israel Yaacob Algazy (1754–1756)
Raphael Samuel Meyuchas (1756–1791)
Haim Raphael Abraham ben Asher (1771–1772)
Yom Tov Algazy (1772–1802)
____________________________________________________________________
19th Century
Moshe Yosef Mordechai Meyuchas (1802–1805)
Yaacob Moshe Ayash al-Maghrebi (1806–1817)
Jacob Coral (1817–1819)
Raphael Yosef Hazzan (1819–1822)
Yom Tov Danon (1822–1824)
Salomon Moshe Suzin (1824–1836)
Yonah Moshe Navon (1836–1841)
Yehudah Raphael Navon (1841–1842)
Chaim Abraham Gagin (1842–1848)
Isaac Kovo (1848–1854)
Haim Nissim Abulafia (1854–1861)
Haim David Hazan (1861–1869)
Avraham Ashkenazi (1869–1880)
Raphael Meir Panigel (1880–1892)
Yaacob Shaul Elyashar (1893–1906)
__________________________________________________________________
20th Century Sephardic Chief Rabbis who were Contemporary Rabbis of Rabbanim Rishonim(1st Rabbis);BAM”A Jews of the American Diaspora; R’R AJ”F, C’R’ WA”M, a”h
Yaacob Meir (1906)-1st Sephardic Chief-Rabbi - British Mandate of Palestine (BMP)
Eliyah Moshe Panigel (1907–1909)- 2nd Chief Rav of BMP
Nahman Batito (1909–1911)-3rd Ch”Rav of BMP
Moshe Franco (1911–1915)-4th Ch”Rav of BMP
Haim Moshe Elyashar (1914–1915)-5th Ch” Rav of BMP
Nissim Yehudah Danon (1915–1921)-6th Ch” Rav of BMP contemporary w/Ch” WA”M
Yaacob Meir (1921–1939)- 7th Ch”Rav of BMP
Benzion Uziel (1939–1954) - Ch. Rabbi during British Mandate of Palestine to State of Israel (1948); 1st Sephardic Chief Rabbi of Israel, ‘48
Yitzhak Nissim (1955–1973) - 2nd Sephardic Chief Rabbi of the current State of Israel
Late 20th Century Sephardic Orthodox Chief Rabbis who were contemporaries of Rabbinim, Zakenim, Chasidim, Cohanim, Nasikim, Roshim, and Morim of the BAM”A Jews/Israelites/Hebrews of contemporary American history since 1970sCE & Beyond; Chief Rabbi Levi Ben Levy, a”h (Beth Shalom EHC/Beth Elohim EHC), Rabbi Yirmeyahu Ben Daniel Ben Yisrael, a”h (BAKBY), Cohen HaGadol Levi Ben Levi Ben Yisrael , a”h (Hashabah Yisrael, BK/Qns, NYC/CLT, USA), Moreh HaGadol Yosayf Ben Ephraim Ben Yisrael , a”h (Kol Shearith Bnei Yisrael, BX,NYC,USA), Cohen HaGadol Michael Ben Levi Ben Yisrael HaZaken (Hebrew Family of Guyana/KOY ext., SA), Rabbi Ben Ammi Ben Israel, a”h, Nasik Shaleak Ben Yehudah, a”h, and Nasik HaGadol Asiel Ben Israel, a”h (KOY, Chicago, IL/Dimona, ISRAEL, NE Africa /Global):
*Ovadia Yosef* (1973–1983)*- 3rd Chief Rabbi of the current State of Israel-
Mordechai Eliyahu (1983–1993)- 4th Chief Rabbi of the current State of Israel
Eliyahu Bakshi-Doron (1993–2003)- 5th Chief Rabbi of the current State of Israel
Shlomo Amar (2003–2013)-6th Chief Rabbi of the current State of Israel
**Yitzhak Yosef** (2013–2024)**
***David Yosef*** (2024–present)**; The current Orthodox Sephardic Chief Rabbi of Eretz Yisrael (Current State of Israel reestablished in 5708 (Heb.)/1948CE)
The Reel Yehudah Hebrew Scholars Program has halachic semicha (rabbinical ordination) connections to Ch. Rabbi David Yosef via Rabbi Binyamin E. Torenyo of Achdut Israel of North Dallas , Texas, USA:
Rabbi Benyamin Torenyo of Achdut Israel in North Dallas, Texas, USA is an Israeli Orthodox Sephardic Rabbi under the Sephardic Chief Rabbi David Yosef of Israel based in USA whom Nasik-Nahtahniel Sahgeev Reel-Yehudah studied under since pre pesach season 5784/2024CE upon relocating and setting up a Hebrew Scholars Hub in North Dallas, Texas. After sitting in a court of their beth din, it was confirmed that due to his birth into the Orthodox Ethiopian Hebrew/ Black American Jewish community, NASIK NAHTAHNIEL SAHGEEV REEL-YEHUDAH is maternally/halachically Jewish for +3 generations and “does not need to convert” based on their observation of his maternal/paternal lineage and practice.
Rabbi Yossi Groaner of Chabad Charlotte, North Carolina, USA is an Orthodox Chabad Lubavitch Rabbi who utilizes the Nusach AriZal/ Edot Mizrachi and incorporates some Ashkenazic customs whom Nasik-Nahtahniel Sahgeev Reel-Yehudah studies under and contributes to since Chag Sukkot, Shemini Atzeret, and Simchat Torah circa 5784/2024CE.
Rabbi Michael Wolk of Temple Israel; an Ashkenazi Conservative Kehila Kedosha under the United Synagogue of Conservative Judaism (USCJ) where Nasik-Nahtahniel Sahgeev Reel-Yehudah frequently studies and has provided cantor and rabbinic assistance since Sukkot 5784/2024CE under the recommendation of the International Israelite Board of Rabbis (led by current Chief Rabbi Capers Shemuel Yefuneh (Funnye) Ben Levi II) via recommendation by Rabbi Eliyahu Ben Lewi; the 1st IIBR to serve as rabbi of a Conservative Ashkenazi Congregation in Newark, New Jersey, USA (Congregation Ahavas Shalom) and personally recommended by Rabbi James (Yaacob) Walker, a scholar and political rabbi within IIBR who merged from the same community stemming from Rav HaRishon HaGadol Arnold Josiah Ford, a”h, z”l, Chief Rabbi Yoseph Yehudah (Chief Rabbi Wentworth Arthur Matthew, a”h, z”l), and Rabbi HaGadol Mordechai Herman, a”h, z”l.
It is our continued and collective goal that all descendants of The Yehudim/Yisraelim Bnei Anusim Ma’ariv Africa B’Golah (BAM”A Jews B’G /Afram Jews/Israelites in the Diaspora and their descendants) make Teshuvah (a formal return) to the laws and practices of their ancestors by reconnecting with the Torah ,their ancient history, and their traditions and customs passed down through present-day.
BEZ’H Y-H YHWH
This siddur is dedicated to the memory of Chief Rabbi Yoseph Ben Yehudah, a”h (Chief Rabbi Wentworth Arthur Matthew referred to in abbreviations as Ch. R’ WA”M, a”h,zt”l in this siddur, the first chief rabbi of the BAM”A Jews in the Diaspora , Founder of the Royal Order of Ethiopian Hebrews, the Commandment Keepers Ethiopian Hebrew Congregations, and the Ethiopian Rabbinical College (Harlem, NYC, USA) (Precursor to the International Board of Rabbis and the Israelite Rabbinical Academy).
This siddur is dedicated to the memory of Rabbi Ha Rishon HaGadol Arnold Josiah Ford, a”h (referred to in short as HaRav HaRishon HaGadol and abbreviated as HRHR AJ”F, a”h, zt”l in this siddur, the 1st Black American rabbi of contemporary history. Officer in the UNIA, Musical Director ,and a Chief Rabbi of Ethiopia(Harlem, New York City, USA & Ethiopia).
This siddur is dedicated to the memory of Rabbi Mordechai Herman a”h, founder of the Moorish Zionist Temple of America of Moorish American Jews and a Rabbi during the contemporary Rishonim era .
This siddur is dedicated to the memory of Rabbi Yirmeyahu Ben Daniel Ben Yisrael, the founder of Bnai Adath Kol Beth Yisrael (BAKBY) est. 1954 NYC and a primary student of Ch’ R’ WA Matthew, a”h.
This siddur is dedicated to the memory of Chief Rabbi Levi Ben Levy a”h, primary successor of Ch. R’ Wentworth Arther Matthew, a”h, zt”l, founder of Beth Shalom EHC (Brooklyn, NYC), Beth Elohim EHC (Queens, NYC), and preserver of the Ethiopian Rabbinical College as the founder of the Israelite Rabbinical College of the 1970s (Precursor to the International Israelite Board of Rabbis and the Israelite Academy).
This siddur is dedicated to the memory of Cohen Levi Ben Levi Ben Yisrael, the first documented contemporary Israelite priest in American History, student of Rabbi Yirmeyahu Yisrael, a”h, and founder of Hashabah Yisrael/Brooklyn/Queens,NYC.
This siddur is dedicated to the memory of Moreh Yosayf Ben Ephraim Ben Yisrael,a”h, a student of Rabbi Yirmeyahu Yisrael and founder of Kol Shearith Bnei Yisrael in the Bronx, NYC (1960s/70s CE).
This siddur is dedicated to the memory of Moreh HaGadol Meshael Ben Dawid Ben Naftali Ben Yisrael,a”h, a student of Cohen Levi, a biblical Hebrew scholar/teacher, founder of the Ancient Israelites United (AIU), and elder in the Council of Elders of the International Israelite Board of Rabbis - a true unity builder in Israel.
This siddur is dedicated to Rabbi Moshe Ben Avraham (Rabbi Hailu Paris a”h, zt”l), the first jew of BAM”A Jews B’G descent to be born in Ethiopia and raised in America , solidifying the bond between West African and East African Jews in the diaspora. Rabbi of Beth Shalom EHC (Brooklyn, NY) & Mt. Horeb EHC (Bronx, NY).
This siddur is dedicated to the memory of Rabbi Zekaryah HaLewi, a”h, a grand student of Ch. R WA”M, a”h, successor of Rabbi Chaim White a”h and Rabbi of Commandment Keepers EHC- Beth Ha Tefillah.
This siddur is dedicated to Chief of Chiefs, Chief Naphtali Ben Naphtali, a”h, who inspired the Hebrew Community with the spirit of brotherly love and compassion for one another through his words of wisdom and leadership. He was a prominent elder and chief man in Bnai Zaken-Sons of the Ancient, Shma Yisrael, Bnai Adath Kol Beth Yisrael (BAKBY), and an Elder on the Council of Elders for the International Israelite Board of Rabbis during the leadership of current chief Rabbi Capers Shemuel Yefuneh (Funnye) Ben Levi II.
This siddur is dedicated to the memory of Rabbi Gershom Yosef Shalom Catano, a”h, a tremendous teacher in the House of Israel and a man of wisdom, who gave his life sharing his love of Torah and truth to the community or whomever he encountered. Leaving this life with his neshamah, reputation and a great name, he left with us, the light of Torah that we may pass on to future generations. May this be the will of Hashem. (-Rabbi Yehudah BenLewi, Siddur Hokhmath Israel 2nd Edition 5784/2024CE)
This siddur is dedicated to the memory of Moreh Amsi Pinchas HaLewi, a”h (Gregory Lightner Sr. zt”l), a man who lived Torah and truly lived after the example of Avraham avinu. May this siddur (continue to) be as great(er) (than) as he envisioned. May the community of Israel (continue to) be as great as he dreamed, and may his inspiration (continue to) be forever upon us. May this be the will of Hashem. (-Rabbi Yehudah Ben Lewi, Siddur Hokhmath Israel 2nd Edition 5784/2024CE)
This siddur is dedicated to the memory of cantor/Israelite music composer, producer, psalmist, and pianist Adon Dahweed Ben Yehudah, a”h and his musical partner, Adon Ari Benyahmeen,a”h, who shared their music and love for Hashem with the global Israelite Community since the 1970sCE; Both students of Moreh Yosayf Ben Ephraim, a”h of Kol Shearith Beni Yisrael (Bronx, NYC).
This siddur is dedicated to all the past, present, and future elders, leaders, and teachers of the global Hebrew/ Israelite/ Black Jew community and their descendants as an effort to document, formalize, and preserve the traditions, customs, and history of our distinct community for generations to come. L’Dor V’Dor. May this too be the will of Hashem Shel Y-H YHWH, Ha Qadosh Baruchu.
BEZ’H Y-H YHWH
This siddur is dedicated to the memory of Chief Rabbi Yoseph Ben Yehudah, a”h (Chief Rabbi Wentworth Arthur Matthew referred to in abbreviations as Ch. R’ WA”M, a”h,zt”l in this siddur, the first chief rabbi of the BAM”A Jews in the Diaspora , Founder of the Royal Order of Ethiopian Hebrews, the Commandment Keepers Ethiopian Hebrew Congregations, and the Ethiopian Rabbinical College (Harlem, NYC, USA) (Precursor to the International Board of Rabbis and the Israelite Rabbinical Academy).
This siddur is dedicated to the memory of Rabbi Ha Rishon HaGadol Arnold Josiah Ford, a”h (referred to in short as HaRav HaRishon HaGadol and abbreviated as HRHR AJ”F, a”h, zt”l in this siddur, the 1st Black American rabbi of contemporary history. Officer in the UNIA, Musical Director ,and a Chief Rabbi of Ethiopia(Harlem, New York City, USA & Ethiopia).
This siddur is dedicated to the memory of Rabbi Mordechai Herman a”h, founder of the Moorish Zionist Temple of America of Moorish American Jews and a Rabbi during the contemporary Rishonim era .
This siddur is dedicated to the memory of Rabbi Yirmeyahu Ben Daniel Ben Yisrael, the founder of Bnai Adath Kol Beth Yisrael (BAKBY) est. 1954 NYC and a primary student of Ch’ R’ WA Matthew, a”h.
This siddur is dedicated to the memory of Chief Rabbi Levi Ben Levy a”h, primary successor of Ch. R’ Wentworth Arther Matthew, a”h, zt”l, founder of Beth Shalom EHC (Brooklyn, NYC), Beth Elohim EHC (Queens, NYC), and preserver of the Ethiopian Rabbinical College as the founder of the Israelite Rabbinical College of the 1970s (Precursor to the International Israelite Board of Rabbis and the Israelite Academy).
This siddur is dedicated to the memory of Cohen Levi Ben Levi Ben Yisrael, the first documented contemporary Israelite priest in American History, student of Rabbi Yirmeyahu Yisrael, a”h, and founder of Hashabah Yisrael/Brooklyn/Queens,NYC.
This siddur is dedicated to the memory of Moreh Yosayf Ben Ephraim Ben Yisrael,a”h, a student of Rabbi Yirmeyahu Yisrael and founder of Kol Shearith Bnei Yisrael in the Bronx, NYC (1960s/70s CE).
This siddur is dedicated to the memory of Moreh HaGadol Meshael Ben Dawid Ben Naftali Ben Yisrael,a”h, a student of Cohen Levi, a biblical Hebrew scholar/teacher, founder of the Ancient Israelites United (AIU), and elder in the Council of Elders of the International Israelite Board of Rabbis - a true unity builder in Israel.
This siddur is dedicated to Rabbi Moshe Ben Avraham (Rabbi Hailu Paris a”h, zt”l), the first jew of BAM”A Jews B’G descent to be born in Ethiopia and raised in America , solidifying the bond between West African and East African Jews in the diaspora. Rabbi of Beth Shalom EHC (Brooklyn, NY) & Mt. Horeb EHC (Bronx, NY).
This siddur is dedicated to the memory of Rabbi Zekaryah HaLewi, a”h, a grand student of Ch. R WA”M, a”h, successor of Rabbi Chaim White a”h and Rabbi of Commandment Keepers EHC- Beth Ha Tefillah.
This siddur is dedicated to Chief of Chiefs, Chief Naphtali Ben Naphtali, a”h, who inspired the Hebrew Community with the spirit of brotherly love and compassion for one another through his words of wisdom and leadership. He was a prominent elder and chief man in Bnai Zaken-Sons of the Ancient, Shma Yisrael, Bnai Adath Kol Beth Yisrael (BAKBY), and an Elder on the Council of Elders for the International Israelite Board of Rabbis during the leadership of current chief Rabbi Capers Shemuel Yefuneh (Funnye) Ben Levi II.
This siddur is dedicated to the memory of Rabbi Gershom Yosef Shalom Catano, a”h, a tremendous teacher in the House of Israel and a man of wisdom, who gave his life sharing his love of Torah and truth to the community or whomever he encountered. Leaving this life with his neshamah, reputation and a great name, he left with us, the light of Torah that we may pass on to future generations. May this be the will of Hashem. (-Rabbi Yehudah BenLewi, Siddur Hokhmath Israel 2nd Edition 5784/2024CE)
This siddur is dedicated to the memory of Moreh Amsi Pinchas HaLewi, a”h (Gregory Lightner Sr. zt”l), a man who lived Torah and truly lived after the example of Avraham avinu. May this siddur (continue to) be as great(er) (than) as he envisioned. May the community of Israel (continue to) be as great as he dreamed, and may his inspiration (continue to) be forever upon us. May this be the will of Hashem. (-Rabbi Yehudah Ben Lewi, Siddur Hokhmath Israel 2nd Edition 5784/2024CE)
This siddur is dedicated to the memory of cantor/Israelite music composer, producer, psalmist, and pianist Adon Dahweed Ben Yehudah, a”h and his musical partner, Adon Ari Benyahmeen,a”h, who shared their music and love for Hashem with the global Israelite Community since the 1970sCE; Both students of Moreh Yosayf Ben Ephraim, a”h of Kol Shearith Beni Yisrael (Bronx, NYC).
This siddur is dedicated to all the past, present, and future elders, leaders, and teachers of the global Hebrew/ Israelite/ Black Jew community and their descendants as an effort to document, formalize, and preserve the traditions, customs, and history of our distinct community for generations to come. L’Dor V’Dor. May this too be the will of Hashem Shel Y-H YHWH, Ha Qadosh Baruchu.
An Overview of This Siddur:
As a continued groundbreaking achievement, this Siddur stands as the first edition of the second liturgical representation of the West African Jews/Hebrews/Israelites within the Diaspora. It marks a continued pivotal moment in the ongoing journey to revive and uphold the authentic liturgical and halakhic traditions of our ancestors within the greater house of Am Israel; the Yehudim/Yisraelim Bnei Anusim Ma’ariv Africa B’Geulah (BAM”A Jews/ Afram Jews/Hebrews/Israelites in the Diaspora).
With meticulous attention to detail, this Siddur follows the prayer formats established by our sages and predecessors prior to the 14th century to 16th century CE. During this period, notable alterations were introduced to Siddurim, incorporating non-essential Psalms, prayers, and Kabbalistic passages.
While some additions, like the prayer “Modeh Ani” were made during this period, they did not exist in earlier Jewish/Israelite/ Hebraic periods, and their inclusion is subject to debate within halacha. Nonetheless, certain piyutim (poems) and songs, such as “Lcha Dodi”, “Shalom Alechem”, and “Yitgadal Elohim Khai”, remain in this Siddur along with additional liturgical practices added by our contemporary Rabbis and their Talmidim (Rabbinical students), cantors, roshim (leaders/Chiefmen) , zaqenim (elders), and Morim (teachers) of the later 20th Century.
These inclusions and additions are due to these poems, songs and orders of services (congregational siddurim) having historical significance in our communities' services which developed into a beautifully diverse practice of Hebraic, Israelite, and Black Judaic liturgical expression amongst Jews of West African descent throughout the diaspora since 1919 CE and onward.
Similar to the Complete Siddur Hokhmath Israel for Shabbath and Weekday Prayers produced and edited by Rabbi Yehudah Ben Lewi, this siddur; Etz Haim Complete Siddur (EHC 2.0) serves as a formalized and documented archival siddur which captures more of the history of the Yehudim/Yisraelim Bnei Anusim Ma’Ariv Africa B’Geulah (BAM”A Jews/ Afram Jews/ Israelites of West African Descent in the Diaspora) specifically focusing on the second half of the 20th Century into present-day and onward (1950 CE -2025 CE).
It is our continued hope and mission to preserve the history and legacy of OUR predecessors for generations.
The Use of the “The Power- YHWH” Instead of “G-d” in this Siddur:
Please note: this section was redacted from Siddur Hokhmath Israel for Shabbath and Weekday Prayers 2nd Edition 5784/2024 CE written and edited by Rabbi Yehudah Ben Lewi. It is our expectation that all readers, teachers, and users of this siddur purchase and utilize this first and second edition liturgical siddur as a supplement to this body of work (Etz Haim Complete Siddur (EHC 2.0) as the original and fundamental reference for the work produced in this siddur :
Exploring the lexical choices within this siddur unveils intriguing insights into linguistic evolution and theological interpretation. While conventional etymology dictionaries often classify the term “god” as of unknown origins, potentially rooted in neo-European languages, a closer examination reveals nuanced connections. Notably the lexical root of “god” shares etymological ties with “good”, a term denoting fortune, prompting a deeper inquiry into its historical connotations.
Historically, “God” originally designated a foreign deity associated with fortune, as evidenced in passages from the writings of the prophet Isaiah. Isaiah’s depiction of forsaking YHWH, Ha Qadosh Baruchu (the Eternal Power/Creator, the Holy One Blessed is He) in favor of venerating “Fortune” (L’Gahd in Hebrew- refer to the Hebrew text Yeshayahu/Isaiah 65:11). Over time, “god” has evolved into a multifaceted term encompassing meanings such as creator, idol, and(/or) ruler. To preserve the distinct theological context of the Creator within (Hebraic/ Israelite/ and Judaic)/Jewish doctrine, deliberate measures have been taken to refrain from spelling out the word “god” outside of sacred texts, capitalizing it with English sacred (Hebraic/Israelite/ Judaic)/Jewish texts instead.
(Hebraic/Israelite/Judaic)/ Jewish tradition reveres seven appellatives or Names of Hashem, including “Elohim”, which holds particular significance. This siddur presents “Elohim” with transliterations alongside Hebrew text, obviating the need for explicit pronunciation guidance. “Elohim” carries a plural form, yet within the context of the Creator of Heaven and Earth, it denotes absolute singularity. Just as certain Hebrew words exhibit both plural and singular characteristics due to their capacity for varied manifestations, “Elohim” signifies the singular source from which all forms of power derive.
The deliberate translation of “Elohim” as “The Power” aims to underscore the singular essence and significance of the Divine while avoiding potential mistranslations associated with the term “god”. By emphasizing the concept of “The Power” as the ultimate source and origin, this linguistic choice highlights the profound theological implications embedded within this siddur.
Furthermore, encountering the four letter, infallible and ineffable Name (YHWH (YAH)) in this siddur prompts a prescribed pronunciation as Adonai (Ah-dho-nay YAH), rather than attempting to vocalize it as spelled. This practice aligns with the traditions of the reverence for the sacredness of The Name (YHWH), exemplifying a broader commitment to upholding theological principles within (Hebraic/Judaic)/Jewish practice.
(Please note: many Hebrew/ Israelite/ Black Judaic communities ( BAM”A Jews B’G) tend to use the term Y-H as a poetic abbreviated form of YHWH. This practice coincides with the continued reverence for sacred YHWH, which is to be kept holy, while simultaneously not attributing all honor and exaltation to the ineffable name given to Moshe (Moses) Rabbeinu in Exodus 6:3. Depending on the family, congregation, and community with names used for the Creator will vary from The Creator, The Eternal Hashem, Adonai, Adonai YHWH, Hashem Shel YAH YHWH, Hashem Shel YAH YHWH: HaKadosh Baruchu, YHWH Zeva-oht (YHWH of Hosts/Legions), YHWH, or simply YAH)(Note added by Nasik-Nahtahniel Sahgeev Reel-Yehudah)
This Siddur is not only a compilation of prayers but also contains instructions, notes, and commentary on West African Jews/Hebrews/ Israelites of the Diaspora’s customs passed down from Morim (teachers), Torah Masters, Zaqenim (elders ), Roshim (leaders and chief men ), and Zedeqim (righteous ones), khochamim (wise ones, and Talmidim (students) of the global Kehilat Kedosha Yehudim/Yisraelim Bnei Anusim Ma’ariv Africa B’Geulah (the BAM”A Jews B’G/Afram Jews/ Hebrews/Israelites in the Diaspora) throughout our history.
Each custom is supported by halachically sound references in the TaNaK, Mishneh Torah, Jerusalem Talmud (JT), Babylonian (Bavli) Talmud, Yosef Karo’s Shulchan Aruch, the Gemara, Responsa, or Contemporary Rabbinical commentary based on ancient practices, for further study. Additionally, this Siddur includes two versions of the Birchat HaMazon (Blessing After Meals), one shorter version for weekdays and a longer version for Shabbath Kiddush, reflecting OUR traditions, customs, and practices.
Writing in Modern block Hebrew, Ancient Paleo-Hebrew, with an Hebrew/English transliteration and translation, furnished with a pronunciation chart, this Siddur aims to accommodate readers of all levels of Modern and Ancient Hebrew proficiency, enhancing comprehension and appreciation for Weekday and Shabbath services. Ultimately, the West African Jews of the Diaspora, the International Israelite Board of Rabbis, the African Jewish Federation; Chief Rabbinate of Africa, the Reel-Yehudah Org./Foundation; Hebrew Scholars Program/Fund, and all descendant of the Jews/Hebrews/ Israelites of West African descent hope that this Siddur will foster unity within its communities and contribute to great understanding among fellow descendants of West African Jews, African American Jews, and Jews in mainstream Judaism, Christianity, and Islam to exemplify the character of Avraham/Abrahm/Ibrihim avinu (Our Hebrew father). Through a return to ancient practices (Teshuvah) and a deepening of reverence (Cavohd) for the Divine (YHWH), there exists a belief that the current generation will draw nearer to the realization of complete redemption (Geulah), leading to the restoration (Hashabah) of the diaspora, and the reestablishment of Zion (Uva L’Zion ). May this be the Divine will of Hashem, HaKadosh BarucHu. BEZ’H Y-H YHWH.
THE PHENOMENON & HISTORY OF WEST AFRICAN JEWS (in the DIASPORA(BAM”A/Afram JEWs)
In Jewish tradition, the determination of who is considered a Jew rests primarily on two factors: lineage and conversion through a recognized halachic process. According to Halacha, the Jewish legal system, a person is considered Jewish if they are born to a Jewish mother or if they undergo a conversion process overseen by a legitimate beth din, a Jewish court consisting of three Jewish men. This understanding is deeply rooted in texts such as the Babylonian (Bavli) Talmud (BT) or (Talmud Bavli (TB)) specifically in passages TB Mas. Sanhedrin 44a, TB Mas Yevamoth 61a, TB Mas Qiddushin 36a, and RaSHBa responsa #194. It is important to note that observance of Jewish rituals and practices, such as circumcision, dietary laws, and wearing of ritual garments like tefillin and tzitzit, does not necessarily determine one’s status as a Jew according to Jewish Law.
Furthermore, halacha acknowledges the concept of heresy and apostasy among Jews, referring to those who have strayed away from Jewish Law and practice. However, even individuals who have abandoned observance or even rejected Jewish teachings are still regarded as Jews by virtue of their lineage and heritage. This principle is supported by examples from the Hebrew Bible, where even during periods of widespread deviation from Torah observance among Israel’s rulers, such as King Menasheh’s idolatry, the people remained recognized as Jews. The emphasis is placed on the descendants of those who originally met the halachic criteria, with the opportunity for repentance and return (Teshuvah) to their Hebraic/Judaic observance always open to them. Special consideration is given to Jews/Hebrews/ Israelites whose ancestors were forcibly converted to another religion (ie. Christianity & Islam, etc. ). They are known as Bnei Anusim. The descendants of the Bnei Anusim who migrated, settled, and were taken from West Africa and brought to Europe, the Americas, and other parts of the world during the Transatlantic Slave Trade ( 1500s-1800s CE) and ongoing Arab Slave Trade (700s CE) are more specifically and contemporarily known as the Yehudim/Yisraelim Bnei Anusim Ma’ariv Africa B’Geulah (BAM”A Jew B”G/Afram Jews/Hebrews/Israelites, and/or African Hebrew Israelites/Jews of West African Descent); Jews of Bilad Al Sudan - Bnei Anusim.
These individuals, referred to as Bnei Anusim Ma’ariv Africa B’Geulah (BAM”A Jews B’G/Afram Jews/ Ethiopian Hebrews/ Israelites/ Black Jews/ African American/Moorish Zionist Orthodox Jews/ Israelites of the West African Diaspora), ARE RECOGNIZED AS JEWS DESPITE THEIR ANCESTORS BEING RAISED IN NON-JEWISH ENVIRONMENTS. The difficulties faced by the bnei anusim , include loss of Hebraic/Israelite/Jewish identity and practice over generations, are acknowledged within Jewish legal discourse, with efforts encouraged to reintegrate them into Hebraic/Israelite/Jewish life through repentance (Teshuva) and Torah Education (Talmud Torah) as an exemplification of Tikkun Olam (Making the World a Better Place).
Regarding the status of individuals with Jewish ancestry but lacking a continuous maternal Jewish lineage, it is essential to dispel the misconception that Jewishness hinges solely on maternal descent. Historical and Halachic sources attest to cases where individuals with Jewish fathers were recognized as Jews, particularly in contexts where both parents were bnei anusim ( Source: R. Moshe Trani (1505-1585 CE); III N. 20, (p. 42a f.)). Thus, particularly regarding the bnei anusim, the requirement for an unbroken maternal lineage is not supported by Jewish legal tradition and is considered halachically unsound and logically unreasonable. For communities like the West African Jews or other “non-mainstream” Jewish/ Hebrew/ Israelite groups of Color, questions may arise about conversion to “mainstream Judaism”. While some may assert they cannot convert to a faith / way of life/ and/or tradition/heritage they already belong to, the reality often involves navigating a complex system of validation within mainstream Jewish communities, should they wish to do so.
Despite the existence of halachic guidelines, opinions within Jewish circles can sometimes frequently and overwhelmingly overshadow binding (Hebraic)/Jewish Law( which is based on Torah), leading to issues such as conversion reversals, disputes over conversion courts, and mistreatment of converts, all of which run counter to Torah principles. There are now , however, many generations of Torah-observant Jews/ Israelites of West African Descent in the Diaspora who have maintained their Hebraic/Judaic customs for over a century.
HISTORY OF WEST AFRICAN JEWS/ HEBREWS/ ISRAELITES & THEIR DESCENDANTS IN THE DIASPORA (HISTORY OF BNEI ANUSIM MA’ARIV AFRICA & BAM”A JEWS in the DIASPORA)
Among the diverse communities dispersed throughout the Jewish Diaspora, few can boast a richer array of testimonies affirming their Jewish heritage than the Jews of the West African Diaspora. This assertion finds ample support across a spectrum of sources and narratives, each serving as a compelling testament to their enduring identity. Importantly, these witnesses, spanning various cultural and historical contexts, harbor no ulterior motives in their affirmations, save for the sincere desire to illuminate and educate those who engage with their stories.
The discourse on “Eyewitnesses and Accounts of West African Jews and Their Migration into West Africa” unveils a complex tapestry of historical narratives and cultural identities. West African Jewry and its Ethiopian Influenced Black American Jewry offsprings is far from being a monolithic entity. It comprises diverse communities within the African and West African Diaspora whose origins and trajectories are deeply intertwined with verifiable ancient biblical history, ancient legends, migration patterns (specifically from North East Africa; Eretz Yisrael through the African Sahel passage way from East to North/West/and Sub Saharan Africa, and finally across the Atlantic Ocean to the Americas, Europe, and elsewhere in the Arab Slave Trade), and encounters with various civilizations which led to frequent oppressive experiences of colonization, enslavement, oppression, and indoctrination (ie. Greco-Roman wars and Expulsion of Jews from Judea (66 CE-70 CE), Muslim Conquest of Europe and Africa (711 CE-1492 CE , Expulsion of the Jews from Europe and certain parts of Northern Africa, Transatlantic Slave Trade and Arab Slave Trade from the Continent of Africa (1500sCE-1800s CE), American Enslavment (1619 CE - Late 1800s), American Jim Crow (1860s-1960s), Civil Right Era (1960s), Racism/Oppression in America (1960s-present day)).
Historical accounts and legends intertwine to trace the Origins of West African Hebrew/ Jewish communities. One notable narrative revolves around the purported migration of Jews into Africa from Jerusalem under the auspices of King Solomon and Queen Makeda of Sheba’s son Menelik I. This legendary journey, said to have taken place in the 9th Century BCE (800’s BCE(3560 Hebrew Calendar))., is believed to have laid the groundwork for the emergence of the Beta Israel community in Ethiopia and possibly influenced certain sects of the Yemenite Jewish community, whom the Lemba and other Bantu Jews/Hebrews/ and Israelites in Central and South Africa stem from. These Jews also migrated across the Sahel prior, during, and after 70 CE.
The subsequent presence of Hebraic and Judaic communities as provided by Rabbi Yehudah Ben Lewi in the following sources in his 2024 second edition introduction of Siddur Hokhmath Israel in regions such as the Bantu Israelites of the Cameroon, Congo, Ghana (Akan tribes, Ashanti, Sefwi Jews), Nigeria (Igbo, Ibo), Benin (Kingdom of Dahomey/ Ouidah/Whydah/Juda), Togo, Mali, Senegal(Bani Israel Clan), Uganda (Abayuda Jews) and beyond is attributed to the ripple effects of these early migration patterns . Historical sources shed further light on the existence of Hebraic/Jewish communities in West Africa:
Mahmud Kati, a Muslim chronicler, documented the presence of Hebrew/ Jewish communities in Ghana, Songhai, and Mali empires during the 3rd Century CE (200’s CE). He particularly highlighted the reign of a Hebraic/Jewish dynasty known as the Za Dynasty, which ruled over the Kingdom of Ghana and left a lasting imprint on the region’s history. (Source: Mahmud Kati, Tarikh al-Fattash, 1600 CE (17th Century CE)).
Similarly, accounts by Abdu- Rahman ben Abdallah es-Sadi and other scholars provide insights into the diverse origins and trajectories of West African Hebrew/ Jewish communities, ranging from migrations via Egypt, Persia, and Morocco to indigenous developments within the region. (Abdu-Rahman ben Abdallah es-Sadi, Tarikh Al Sudan 1700 CE (18th Century CE)).
The complexities of West African Hebrew/Israelite/ Jewish identity are further exemplified by the case of the Bani Israel clan in Senegal, who, despite having converted to Islam (like the Yibir tribe of Somalia, who predominantly still practiced Islam), retain oral traditions reflecting their Hebrew/ Israelite/Judaic heritage (Source site: http://www.jta.org/2013/05/23/life-religion/in-senegalese-bush-bani-israel-tribe-calims-jewish-heritage)
This phenomenon underscores the fluidity of religious identities in West Africa and the enduring legacy of Hebraic/Jewish cultural practices among diverse communities. Scholars and explorers throughout history have contributed to our understanding of West African Hebrew/ Jewish communities and their descendants. Notable historians, scholars, and explorers that have contributed to this documented history include: Nahum Slouschz, Eldad HaDani, Al-Sharif Al Idris Al Qurtubi, Ibn Khaldun, Leo Africanus, Robert Sutherland Rattray, Mungo Park, Joseph J. Williams, Olaudah Equiano, Jacques Faitlovitch, Dr. Rudolph Windsor, Rabbi Tammrat Emmanuel, Rabbi Arnold Josiah Ford, Chief Rabbi Wentworth Arthur Matthew, Rabbi Levi Ben Levy, Rabbi Shlomo Ben Levy, Dr. Moses Farrar, Dr. Yosef Ben Yochananan, and many more .
More contemporary compilations of historical documentation, and record accounts of the history and legacy of Jews of West African descent within the diaspora can be found in the works/ writings of The Honorable Rabbi Ben Ammi Ben Israel, a”h, The Bnai Adath Kol Beth Yisrael Siddur and Hashabah Siddur edited and compiled by Cohen HaGadol Levi Ben Levi Ben Yisrael, a”h, the writings of Cohen HaGadol Michael Ben Levi Ben Yisrael, Moreh Avdiel Ben Levi Ben Yisrael (Rav Zion), Moreh Yeshiah Ben Dan Ben Yisrael, publications by the International Israelite Board of Rabbis, the Reel-Yehudah Hebrew Scholars Program; Black American Jew Archive Project, and many other valuable scholarly sources.
All these sources have left behind invaluable accounts of West African Jews in West Africa, Western Sudan, and their descendants throughout the Diaspora. These sources and historical accounts further enrich our knowledge of the region’s complex cultural, traditional, ethnicity, and spiritual landscape.
THE IMPACT OF ISLAM (711CE-1492 CE):
The impact of Islam on West African Hebraic/Judaic communities cannot be overlooked. Historical records attest to instances of forced conversions and societal pressures that led many West African Jews to embrace Islam as a means of survival or social integration. The interplay between religious coercion, trade networks, and political dynamics shaped the religious identities of West African Jews/ Israelites/ Hebrews over the centuries. The term “JEW” had little significance in West Africa until the 18th Century CE (1700’s CE), mirroring the experiences of other Jewish communities such as the Beta Israel of Ethiopia and the Temani (Yemenite Jews ) of Yemen. Prior to 1775 CE, individuals of Jewish descent in West Africa typically identified themselves using Africanized Hebrew, Arabic, or indigenous tribal terms, such as Bani Israel, Igbo (incuding Aguleri, Owerri, Umuleri, Arochukwu, among others), Sefwi (of Ashanti/Akan descent), or Ba-Saa (of Cameroon/Bantu Israelite origin).
THE IMPACT OF CHRISTIANITY:
During the era of the Transatlantic Slave Trade and Arab Slave Trade, many Jews in West Africa faced the dilemma of either forced conversion or the economic advantages of identifying as Muslim in Africa and Arabia and/or adopting and accepting Christianity in America, Europe, or colonialized Africa. Consequently, most individuals who were victims of the the slave trades unaware of the coined term “JEW”, and subsequently could not identify themselves as “JEWS”.
An illustrative example is that of Olaudah Equiano, an Igbo Jew/ Hebrew who was a practicing Christian as a result of the Transatlantic Slave Trade. Equiano remarked on the striking cultural and spiritual similarities between the European Jews he encountered and his own Igbo heritage, noting parallels in cultural and spiritual practices such as circumcisions, offerings, feasts, and adherence to the laws of Moses. The constraints imposed on slaves, prohibiting them from reading and writing, limited the documentation of West African Hebrew/ Jewish identity.
However, historical accounts, including those of historians, geographers, explorers, Muslims, Jews, and Europeans, and even a West African Jewish ex-slave like Olaudah Equiano, as well as archeological discoveries, offer insights into their existence. Despite practicing Islam, Christianity, or other cultural observances, oral traditions have persevered throughout the tumultuous history of enslavement, serving as a testament to the enduring legacy of the West African Hebraic/ Judaic heritage and their descendants who may also identify as Black Jews/ Hebrews and/or Israelites of West African Descent in the Diaspora.
Among the diverse groups laying claim to biblical Hebrew/Jewish identity within the African Jewish Diaspora, one of the most significant, if not the most prominent, is the Igbo tribe of Nigeria. With population figures estimated to reach tens of millions, the Igbo tribe represents a substantial segment of the Hebrew/ Israelite/ Jewish population. Historical records have extensively chronicled the interactions and recognition of Nigerian Jews and their leadership over many centuries. Noteworthy Jewish authorities, including Dr. Solomon Hershel Lewin, David Meldola, and Eliyahu ben Shlomo Zalman (also known as the Vilna Gaon or the “GRA”), have engaged in attempts at correspondence with them, acknowledging them as fellow Jews. In recent development, a recognized Jewish court known as “ The Obadyah Alliance Beth Din” has officially affirmed the authenticity and legitimacy of the Jewish identity of the Igbo Jews of Nigeria.
This declaration has sparked a significant cascade effect, bolstering the oral traditions of those Afro-Carribbeans, and African Americans who, despite enduring a history marked by adversity, oppression, and dehumanization, have steadfastly maintained or returned t o their Hebrew/ Jewish heritage. Should the declaration anc halachic findings of The Obadyah Alliance be embraced by other Jewish courts, it has the potential to have profound effects and may even reshape the historical narrative of both African American and Jewish communities.
Research conducted by the University of Southern Mississippi on April 15th, 2005 CE, and retrieved 2009-05-02, indicates that approximately 60% of African Americans possess at least one Igbo Ancestor. With population increases since 2005 (nearly 20 years ago to date as of 2025), this percentage of Igbo Ancestry is expected to have increased to about 70-80%. This data, alongside other findings, suggests a significant genetic connection between many African Americans and the Igbo tribe, among other West African Jewish tribes. Despite this genetic link, the West African Jews of the Diaspora are grappling with a pressing concern- not one of mere respect,but of validation within the broader Jewish community.
The question of Hebrew/ Jewish identity in West Africa extends beyond historical narratives to encompass contemporary debates surrounding conversion and recognition within mainstream Judaism and the Jewish community. The experiences of the Bene Anusim, descendants of Jews forced to adopt foreign beliefs, highlight the complexities of identity and belonging in a Judeo-political landscape marked by varying interpretations of Hebrew/ Jewish law and tradition.
THE MISSION OF THE WEST AFRICAN JEWS OF THE DIASPORA -Afram Jews aka BAM”A Jews B’Geulah
The mission of the WAJD (West African Jews of the Diaspora - Afram Jews) or Bene Anusim M’eres Afriqa (BAM”A Jews) has always been to uphold the ancient customs of our ancestors and to return to the authentic practice of Torah instructions as guided by the prophets and sages of Israel. Leadership within the WAJD has observed a recurring issue among Jews of West African descent: a profound and damaging identity crisis. Stemming from a history of forced religious conversions, assimilations, slavery, oppression, and servitude, many, if not most, West African Jews on the continent and throughout the Diaspora remain unaware of their fundamental Judaic/ Hebraic/ Israelite identity and traditions and are far removed from considering making Teshuvah. This loss of connection to our heritage has had significant repercussions, leading to a fragmentation of our global community and a weakening of our Judean culture. It is a foundational principle of Hebraic/Jewish law that Jews should preserve the customs of their forebears, provided they do not contradict the rulings of the Sages.
What sets the WAJD apart from other organizations founded by Jews of West African descent is its dedication to serving HASHEM without adopting foreign traditions. Instead we are dedicated to honoring the teaching of our ancestors. With a focus on unification and the establishment of functional WAJD communities worldwide., the WAJD strives to adhere to the Torah . -Rabbi Yehudah Ben Lewi (Siddur Hokhmath Israel).
מה זה תפילה
(מאת רבי יוסף גרשום שלום קטאנו, ע"ה)
רבים מאיתנו מאמינים שתפילה היא ברית, בקשה. רבים אחרים מאמינים שתפילה היא בקשה, רצון המובא לידיעת בוראנו. אבל תפילה היא הרבה יותר מזה, על פי המחשבה והמסורת העברית. על פי השפה העברית, המילה "תפילה" היא "תפילה". תפילה נוצרת מהשורש "פלל". "פלל" בעברית פירושו "לשפוט". בהקשר, "פלל" פירושו "לערוך הערכה", "נודע". זה גם אומר שעלינו להיות בעלי התבוננות עצמית. ההבנה האמיתית של תפילה עברית היא לשים את עצמנו במצב שבו אנו שמים לב לעצמנו, בהקשר של הבורא. הדרך היחידה שבה נוכל לשים לב לעצמנו בהקשר הנכון, היא ראשית להכיר בכך שדברי הבורא נכונים וכל מה שלימד על רצונו עבורנו הוא גם נכון. לכן, כשאנחנו שמים לב לעצמנו, עלינו להשתמש במקל מדידה, ומקל המדידה הזה הוא התורה.
תפילה היא הכלי שבאמצעותו אנו נותנים את ליבנו לבורא. בימי קדם, כאשר רוב היהודים נפלו בתפילה ועבדו את עליון בכל ליבם, הם נכנעו בצורה של משהו שנקרא "השתחוות". השתחוות היא למעשה נפילה או השתחוות על פנינו, במצב שכיבה מלא, בתנוחה שתהפוך אותנו לפגיעים פיזית לנוכחותו של כל אדם.
בתנוחת תפילה זו אנו נמצאים לחלוטין בתנוחת כניעה. לכן תפילה בהקשר זה היא כניעה של כל הווייתנו לבורא. מצווה עלינו לקרוא את קריאת שמע מדי יום (דברים ו', ד'-ט', כתבי זרעים מס' ברכות א'): "שמע ישראל, יהוה כוחנו, יהוה אחד". הקטע הבא בקריאת שמע הוא: "ואהבת את יהוה בכל לבבך ובכל נפשך ובכל מאודך".
רבינו הקדמונים, שופטי ישראל, לימדו שכדי לקיים את המצווה הזו, "לאהוב את יהוה בכל כוחך". "לב", זה חייב להיעשות באמצעות תפילה, כי תפילה היא האמצעי שבאמצעותו אנו מתקנים את עצמנו.
בסופו של דבר, זהו האזור שבו אנו מתיישבים עם הבורא. תפילה לא רק עוזרת לנו להתיישר עם הבורא, אלא גם מקרבת אותנו. היא מזכירה לנו שיש יותר בחיים ממה שזה נראה. זה מוביל אותנו למטרת התפילה.
As a continued groundbreaking achievement, this Siddur stands as the first edition of the second liturgical representation of the West African Jews/Hebrews/Israelites within the Diaspora. It marks a continued pivotal moment in the ongoing journey to revive and uphold the authentic liturgical and halakhic traditions of our ancestors within the greater house of Am Israel; the Yehudim/Yisraelim Bnei Anusim Ma’ariv Africa B’Geulah (BAM”A Jews/ Afram Jews/Hebrews/Israelites in the Diaspora).
With meticulous attention to detail, this Siddur follows the prayer formats established by our sages and predecessors prior to the 14th century to 16th century CE. During this period, notable alterations were introduced to Siddurim, incorporating non-essential Psalms, prayers, and Kabbalistic passages.
While some additions, like the prayer “Modeh Ani” were made during this period, they did not exist in earlier Jewish/Israelite/ Hebraic periods, and their inclusion is subject to debate within halacha. Nonetheless, certain piyutim (poems) and songs, such as “Lcha Dodi”, “Shalom Alechem”, and “Yitgadal Elohim Khai”, remain in this Siddur along with additional liturgical practices added by our contemporary Rabbis and their Talmidim (Rabbinical students), cantors, roshim (leaders/Chiefmen) , zaqenim (elders), and Morim (teachers) of the later 20th Century.
These inclusions and additions are due to these poems, songs and orders of services (congregational siddurim) having historical significance in our communities' services which developed into a beautifully diverse practice of Hebraic, Israelite, and Black Judaic liturgical expression amongst Jews of West African descent throughout the diaspora since 1919 CE and onward.
Similar to the Complete Siddur Hokhmath Israel for Shabbath and Weekday Prayers produced and edited by Rabbi Yehudah Ben Lewi, this siddur; Etz Haim Complete Siddur (EHC 2.0) serves as a formalized and documented archival siddur which captures more of the history of the Yehudim/Yisraelim Bnei Anusim Ma’Ariv Africa B’Geulah (BAM”A Jews/ Afram Jews/ Israelites of West African Descent in the Diaspora) specifically focusing on the second half of the 20th Century into present-day and onward (1950 CE -2025 CE).
It is our continued hope and mission to preserve the history and legacy of OUR predecessors for generations.
The Use of the “The Power- YHWH” Instead of “G-d” in this Siddur:
Please note: this section was redacted from Siddur Hokhmath Israel for Shabbath and Weekday Prayers 2nd Edition 5784/2024 CE written and edited by Rabbi Yehudah Ben Lewi. It is our expectation that all readers, teachers, and users of this siddur purchase and utilize this first and second edition liturgical siddur as a supplement to this body of work (Etz Haim Complete Siddur (EHC 2.0) as the original and fundamental reference for the work produced in this siddur :
Exploring the lexical choices within this siddur unveils intriguing insights into linguistic evolution and theological interpretation. While conventional etymology dictionaries often classify the term “god” as of unknown origins, potentially rooted in neo-European languages, a closer examination reveals nuanced connections. Notably the lexical root of “god” shares etymological ties with “good”, a term denoting fortune, prompting a deeper inquiry into its historical connotations.
Historically, “God” originally designated a foreign deity associated with fortune, as evidenced in passages from the writings of the prophet Isaiah. Isaiah’s depiction of forsaking YHWH, Ha Qadosh Baruchu (the Eternal Power/Creator, the Holy One Blessed is He) in favor of venerating “Fortune” (L’Gahd in Hebrew- refer to the Hebrew text Yeshayahu/Isaiah 65:11). Over time, “god” has evolved into a multifaceted term encompassing meanings such as creator, idol, and(/or) ruler. To preserve the distinct theological context of the Creator within (Hebraic/ Israelite/ and Judaic)/Jewish doctrine, deliberate measures have been taken to refrain from spelling out the word “god” outside of sacred texts, capitalizing it with English sacred (Hebraic/Israelite/ Judaic)/Jewish texts instead.
(Hebraic/Israelite/Judaic)/ Jewish tradition reveres seven appellatives or Names of Hashem, including “Elohim”, which holds particular significance. This siddur presents “Elohim” with transliterations alongside Hebrew text, obviating the need for explicit pronunciation guidance. “Elohim” carries a plural form, yet within the context of the Creator of Heaven and Earth, it denotes absolute singularity. Just as certain Hebrew words exhibit both plural and singular characteristics due to their capacity for varied manifestations, “Elohim” signifies the singular source from which all forms of power derive.
The deliberate translation of “Elohim” as “The Power” aims to underscore the singular essence and significance of the Divine while avoiding potential mistranslations associated with the term “god”. By emphasizing the concept of “The Power” as the ultimate source and origin, this linguistic choice highlights the profound theological implications embedded within this siddur.
Furthermore, encountering the four letter, infallible and ineffable Name (YHWH (YAH)) in this siddur prompts a prescribed pronunciation as Adonai (Ah-dho-nay YAH), rather than attempting to vocalize it as spelled. This practice aligns with the traditions of the reverence for the sacredness of The Name (YHWH), exemplifying a broader commitment to upholding theological principles within (Hebraic/Judaic)/Jewish practice.
(Please note: many Hebrew/ Israelite/ Black Judaic communities ( BAM”A Jews B’G) tend to use the term Y-H as a poetic abbreviated form of YHWH. This practice coincides with the continued reverence for sacred YHWH, which is to be kept holy, while simultaneously not attributing all honor and exaltation to the ineffable name given to Moshe (Moses) Rabbeinu in Exodus 6:3. Depending on the family, congregation, and community with names used for the Creator will vary from The Creator, The Eternal Hashem, Adonai, Adonai YHWH, Hashem Shel YAH YHWH, Hashem Shel YAH YHWH: HaKadosh Baruchu, YHWH Zeva-oht (YHWH of Hosts/Legions), YHWH, or simply YAH)(Note added by Nasik-Nahtahniel Sahgeev Reel-Yehudah)
This Siddur is not only a compilation of prayers but also contains instructions, notes, and commentary on West African Jews/Hebrews/ Israelites of the Diaspora’s customs passed down from Morim (teachers), Torah Masters, Zaqenim (elders ), Roshim (leaders and chief men ), and Zedeqim (righteous ones), khochamim (wise ones, and Talmidim (students) of the global Kehilat Kedosha Yehudim/Yisraelim Bnei Anusim Ma’ariv Africa B’Geulah (the BAM”A Jews B’G/Afram Jews/ Hebrews/Israelites in the Diaspora) throughout our history.
Each custom is supported by halachically sound references in the TaNaK, Mishneh Torah, Jerusalem Talmud (JT), Babylonian (Bavli) Talmud, Yosef Karo’s Shulchan Aruch, the Gemara, Responsa, or Contemporary Rabbinical commentary based on ancient practices, for further study. Additionally, this Siddur includes two versions of the Birchat HaMazon (Blessing After Meals), one shorter version for weekdays and a longer version for Shabbath Kiddush, reflecting OUR traditions, customs, and practices.
Writing in Modern block Hebrew, Ancient Paleo-Hebrew, with an Hebrew/English transliteration and translation, furnished with a pronunciation chart, this Siddur aims to accommodate readers of all levels of Modern and Ancient Hebrew proficiency, enhancing comprehension and appreciation for Weekday and Shabbath services. Ultimately, the West African Jews of the Diaspora, the International Israelite Board of Rabbis, the African Jewish Federation; Chief Rabbinate of Africa, the Reel-Yehudah Org./Foundation; Hebrew Scholars Program/Fund, and all descendant of the Jews/Hebrews/ Israelites of West African descent hope that this Siddur will foster unity within its communities and contribute to great understanding among fellow descendants of West African Jews, African American Jews, and Jews in mainstream Judaism, Christianity, and Islam to exemplify the character of Avraham/Abrahm/Ibrihim avinu (Our Hebrew father). Through a return to ancient practices (Teshuvah) and a deepening of reverence (Cavohd) for the Divine (YHWH), there exists a belief that the current generation will draw nearer to the realization of complete redemption (Geulah), leading to the restoration (Hashabah) of the diaspora, and the reestablishment of Zion (Uva L’Zion ). May this be the Divine will of Hashem, HaKadosh BarucHu. BEZ’H Y-H YHWH.
THE PHENOMENON & HISTORY OF WEST AFRICAN JEWS (in the DIASPORA(BAM”A/Afram JEWs)
In Jewish tradition, the determination of who is considered a Jew rests primarily on two factors: lineage and conversion through a recognized halachic process. According to Halacha, the Jewish legal system, a person is considered Jewish if they are born to a Jewish mother or if they undergo a conversion process overseen by a legitimate beth din, a Jewish court consisting of three Jewish men. This understanding is deeply rooted in texts such as the Babylonian (Bavli) Talmud (BT) or (Talmud Bavli (TB)) specifically in passages TB Mas. Sanhedrin 44a, TB Mas Yevamoth 61a, TB Mas Qiddushin 36a, and RaSHBa responsa #194. It is important to note that observance of Jewish rituals and practices, such as circumcision, dietary laws, and wearing of ritual garments like tefillin and tzitzit, does not necessarily determine one’s status as a Jew according to Jewish Law.
Furthermore, halacha acknowledges the concept of heresy and apostasy among Jews, referring to those who have strayed away from Jewish Law and practice. However, even individuals who have abandoned observance or even rejected Jewish teachings are still regarded as Jews by virtue of their lineage and heritage. This principle is supported by examples from the Hebrew Bible, where even during periods of widespread deviation from Torah observance among Israel’s rulers, such as King Menasheh’s idolatry, the people remained recognized as Jews. The emphasis is placed on the descendants of those who originally met the halachic criteria, with the opportunity for repentance and return (Teshuvah) to their Hebraic/Judaic observance always open to them. Special consideration is given to Jews/Hebrews/ Israelites whose ancestors were forcibly converted to another religion (ie. Christianity & Islam, etc. ). They are known as Bnei Anusim. The descendants of the Bnei Anusim who migrated, settled, and were taken from West Africa and brought to Europe, the Americas, and other parts of the world during the Transatlantic Slave Trade ( 1500s-1800s CE) and ongoing Arab Slave Trade (700s CE) are more specifically and contemporarily known as the Yehudim/Yisraelim Bnei Anusim Ma’ariv Africa B’Geulah (BAM”A Jew B”G/Afram Jews/Hebrews/Israelites, and/or African Hebrew Israelites/Jews of West African Descent); Jews of Bilad Al Sudan - Bnei Anusim.
These individuals, referred to as Bnei Anusim Ma’ariv Africa B’Geulah (BAM”A Jews B’G/Afram Jews/ Ethiopian Hebrews/ Israelites/ Black Jews/ African American/Moorish Zionist Orthodox Jews/ Israelites of the West African Diaspora), ARE RECOGNIZED AS JEWS DESPITE THEIR ANCESTORS BEING RAISED IN NON-JEWISH ENVIRONMENTS. The difficulties faced by the bnei anusim , include loss of Hebraic/Israelite/Jewish identity and practice over generations, are acknowledged within Jewish legal discourse, with efforts encouraged to reintegrate them into Hebraic/Israelite/Jewish life through repentance (Teshuva) and Torah Education (Talmud Torah) as an exemplification of Tikkun Olam (Making the World a Better Place).
Regarding the status of individuals with Jewish ancestry but lacking a continuous maternal Jewish lineage, it is essential to dispel the misconception that Jewishness hinges solely on maternal descent. Historical and Halachic sources attest to cases where individuals with Jewish fathers were recognized as Jews, particularly in contexts where both parents were bnei anusim ( Source: R. Moshe Trani (1505-1585 CE); III N. 20, (p. 42a f.)). Thus, particularly regarding the bnei anusim, the requirement for an unbroken maternal lineage is not supported by Jewish legal tradition and is considered halachically unsound and logically unreasonable. For communities like the West African Jews or other “non-mainstream” Jewish/ Hebrew/ Israelite groups of Color, questions may arise about conversion to “mainstream Judaism”. While some may assert they cannot convert to a faith / way of life/ and/or tradition/heritage they already belong to, the reality often involves navigating a complex system of validation within mainstream Jewish communities, should they wish to do so.
Despite the existence of halachic guidelines, opinions within Jewish circles can sometimes frequently and overwhelmingly overshadow binding (Hebraic)/Jewish Law( which is based on Torah), leading to issues such as conversion reversals, disputes over conversion courts, and mistreatment of converts, all of which run counter to Torah principles. There are now , however, many generations of Torah-observant Jews/ Israelites of West African Descent in the Diaspora who have maintained their Hebraic/Judaic customs for over a century.
HISTORY OF WEST AFRICAN JEWS/ HEBREWS/ ISRAELITES & THEIR DESCENDANTS IN THE DIASPORA (HISTORY OF BNEI ANUSIM MA’ARIV AFRICA & BAM”A JEWS in the DIASPORA)
Among the diverse communities dispersed throughout the Jewish Diaspora, few can boast a richer array of testimonies affirming their Jewish heritage than the Jews of the West African Diaspora. This assertion finds ample support across a spectrum of sources and narratives, each serving as a compelling testament to their enduring identity. Importantly, these witnesses, spanning various cultural and historical contexts, harbor no ulterior motives in their affirmations, save for the sincere desire to illuminate and educate those who engage with their stories.
The discourse on “Eyewitnesses and Accounts of West African Jews and Their Migration into West Africa” unveils a complex tapestry of historical narratives and cultural identities. West African Jewry and its Ethiopian Influenced Black American Jewry offsprings is far from being a monolithic entity. It comprises diverse communities within the African and West African Diaspora whose origins and trajectories are deeply intertwined with verifiable ancient biblical history, ancient legends, migration patterns (specifically from North East Africa; Eretz Yisrael through the African Sahel passage way from East to North/West/and Sub Saharan Africa, and finally across the Atlantic Ocean to the Americas, Europe, and elsewhere in the Arab Slave Trade), and encounters with various civilizations which led to frequent oppressive experiences of colonization, enslavement, oppression, and indoctrination (ie. Greco-Roman wars and Expulsion of Jews from Judea (66 CE-70 CE), Muslim Conquest of Europe and Africa (711 CE-1492 CE , Expulsion of the Jews from Europe and certain parts of Northern Africa, Transatlantic Slave Trade and Arab Slave Trade from the Continent of Africa (1500sCE-1800s CE), American Enslavment (1619 CE - Late 1800s), American Jim Crow (1860s-1960s), Civil Right Era (1960s), Racism/Oppression in America (1960s-present day)).
Historical accounts and legends intertwine to trace the Origins of West African Hebrew/ Jewish communities. One notable narrative revolves around the purported migration of Jews into Africa from Jerusalem under the auspices of King Solomon and Queen Makeda of Sheba’s son Menelik I. This legendary journey, said to have taken place in the 9th Century BCE (800’s BCE(3560 Hebrew Calendar))., is believed to have laid the groundwork for the emergence of the Beta Israel community in Ethiopia and possibly influenced certain sects of the Yemenite Jewish community, whom the Lemba and other Bantu Jews/Hebrews/ and Israelites in Central and South Africa stem from. These Jews also migrated across the Sahel prior, during, and after 70 CE.
The subsequent presence of Hebraic and Judaic communities as provided by Rabbi Yehudah Ben Lewi in the following sources in his 2024 second edition introduction of Siddur Hokhmath Israel in regions such as the Bantu Israelites of the Cameroon, Congo, Ghana (Akan tribes, Ashanti, Sefwi Jews), Nigeria (Igbo, Ibo), Benin (Kingdom of Dahomey/ Ouidah/Whydah/Juda), Togo, Mali, Senegal(Bani Israel Clan), Uganda (Abayuda Jews) and beyond is attributed to the ripple effects of these early migration patterns . Historical sources shed further light on the existence of Hebraic/Jewish communities in West Africa:
Mahmud Kati, a Muslim chronicler, documented the presence of Hebrew/ Jewish communities in Ghana, Songhai, and Mali empires during the 3rd Century CE (200’s CE). He particularly highlighted the reign of a Hebraic/Jewish dynasty known as the Za Dynasty, which ruled over the Kingdom of Ghana and left a lasting imprint on the region’s history. (Source: Mahmud Kati, Tarikh al-Fattash, 1600 CE (17th Century CE)).
Similarly, accounts by Abdu- Rahman ben Abdallah es-Sadi and other scholars provide insights into the diverse origins and trajectories of West African Hebrew/ Jewish communities, ranging from migrations via Egypt, Persia, and Morocco to indigenous developments within the region. (Abdu-Rahman ben Abdallah es-Sadi, Tarikh Al Sudan 1700 CE (18th Century CE)).
The complexities of West African Hebrew/Israelite/ Jewish identity are further exemplified by the case of the Bani Israel clan in Senegal, who, despite having converted to Islam (like the Yibir tribe of Somalia, who predominantly still practiced Islam), retain oral traditions reflecting their Hebrew/ Israelite/Judaic heritage (Source site: http://www.jta.org/2013/05/23/life-religion/in-senegalese-bush-bani-israel-tribe-calims-jewish-heritage)
This phenomenon underscores the fluidity of religious identities in West Africa and the enduring legacy of Hebraic/Jewish cultural practices among diverse communities. Scholars and explorers throughout history have contributed to our understanding of West African Hebrew/ Jewish communities and their descendants. Notable historians, scholars, and explorers that have contributed to this documented history include: Nahum Slouschz, Eldad HaDani, Al-Sharif Al Idris Al Qurtubi, Ibn Khaldun, Leo Africanus, Robert Sutherland Rattray, Mungo Park, Joseph J. Williams, Olaudah Equiano, Jacques Faitlovitch, Dr. Rudolph Windsor, Rabbi Tammrat Emmanuel, Rabbi Arnold Josiah Ford, Chief Rabbi Wentworth Arthur Matthew, Rabbi Levi Ben Levy, Rabbi Shlomo Ben Levy, Dr. Moses Farrar, Dr. Yosef Ben Yochananan, and many more .
More contemporary compilations of historical documentation, and record accounts of the history and legacy of Jews of West African descent within the diaspora can be found in the works/ writings of The Honorable Rabbi Ben Ammi Ben Israel, a”h, The Bnai Adath Kol Beth Yisrael Siddur and Hashabah Siddur edited and compiled by Cohen HaGadol Levi Ben Levi Ben Yisrael, a”h, the writings of Cohen HaGadol Michael Ben Levi Ben Yisrael, Moreh Avdiel Ben Levi Ben Yisrael (Rav Zion), Moreh Yeshiah Ben Dan Ben Yisrael, publications by the International Israelite Board of Rabbis, the Reel-Yehudah Hebrew Scholars Program; Black American Jew Archive Project, and many other valuable scholarly sources.
All these sources have left behind invaluable accounts of West African Jews in West Africa, Western Sudan, and their descendants throughout the Diaspora. These sources and historical accounts further enrich our knowledge of the region’s complex cultural, traditional, ethnicity, and spiritual landscape.
THE IMPACT OF ISLAM (711CE-1492 CE):
The impact of Islam on West African Hebraic/Judaic communities cannot be overlooked. Historical records attest to instances of forced conversions and societal pressures that led many West African Jews to embrace Islam as a means of survival or social integration. The interplay between religious coercion, trade networks, and political dynamics shaped the religious identities of West African Jews/ Israelites/ Hebrews over the centuries. The term “JEW” had little significance in West Africa until the 18th Century CE (1700’s CE), mirroring the experiences of other Jewish communities such as the Beta Israel of Ethiopia and the Temani (Yemenite Jews ) of Yemen. Prior to 1775 CE, individuals of Jewish descent in West Africa typically identified themselves using Africanized Hebrew, Arabic, or indigenous tribal terms, such as Bani Israel, Igbo (incuding Aguleri, Owerri, Umuleri, Arochukwu, among others), Sefwi (of Ashanti/Akan descent), or Ba-Saa (of Cameroon/Bantu Israelite origin).
THE IMPACT OF CHRISTIANITY:
During the era of the Transatlantic Slave Trade and Arab Slave Trade, many Jews in West Africa faced the dilemma of either forced conversion or the economic advantages of identifying as Muslim in Africa and Arabia and/or adopting and accepting Christianity in America, Europe, or colonialized Africa. Consequently, most individuals who were victims of the the slave trades unaware of the coined term “JEW”, and subsequently could not identify themselves as “JEWS”.
An illustrative example is that of Olaudah Equiano, an Igbo Jew/ Hebrew who was a practicing Christian as a result of the Transatlantic Slave Trade. Equiano remarked on the striking cultural and spiritual similarities between the European Jews he encountered and his own Igbo heritage, noting parallels in cultural and spiritual practices such as circumcisions, offerings, feasts, and adherence to the laws of Moses. The constraints imposed on slaves, prohibiting them from reading and writing, limited the documentation of West African Hebrew/ Jewish identity.
However, historical accounts, including those of historians, geographers, explorers, Muslims, Jews, and Europeans, and even a West African Jewish ex-slave like Olaudah Equiano, as well as archeological discoveries, offer insights into their existence. Despite practicing Islam, Christianity, or other cultural observances, oral traditions have persevered throughout the tumultuous history of enslavement, serving as a testament to the enduring legacy of the West African Hebraic/ Judaic heritage and their descendants who may also identify as Black Jews/ Hebrews and/or Israelites of West African Descent in the Diaspora.
Among the diverse groups laying claim to biblical Hebrew/Jewish identity within the African Jewish Diaspora, one of the most significant, if not the most prominent, is the Igbo tribe of Nigeria. With population figures estimated to reach tens of millions, the Igbo tribe represents a substantial segment of the Hebrew/ Israelite/ Jewish population. Historical records have extensively chronicled the interactions and recognition of Nigerian Jews and their leadership over many centuries. Noteworthy Jewish authorities, including Dr. Solomon Hershel Lewin, David Meldola, and Eliyahu ben Shlomo Zalman (also known as the Vilna Gaon or the “GRA”), have engaged in attempts at correspondence with them, acknowledging them as fellow Jews. In recent development, a recognized Jewish court known as “ The Obadyah Alliance Beth Din” has officially affirmed the authenticity and legitimacy of the Jewish identity of the Igbo Jews of Nigeria.
This declaration has sparked a significant cascade effect, bolstering the oral traditions of those Afro-Carribbeans, and African Americans who, despite enduring a history marked by adversity, oppression, and dehumanization, have steadfastly maintained or returned t o their Hebrew/ Jewish heritage. Should the declaration anc halachic findings of The Obadyah Alliance be embraced by other Jewish courts, it has the potential to have profound effects and may even reshape the historical narrative of both African American and Jewish communities.
Research conducted by the University of Southern Mississippi on April 15th, 2005 CE, and retrieved 2009-05-02, indicates that approximately 60% of African Americans possess at least one Igbo Ancestor. With population increases since 2005 (nearly 20 years ago to date as of 2025), this percentage of Igbo Ancestry is expected to have increased to about 70-80%. This data, alongside other findings, suggests a significant genetic connection between many African Americans and the Igbo tribe, among other West African Jewish tribes. Despite this genetic link, the West African Jews of the Diaspora are grappling with a pressing concern- not one of mere respect,but of validation within the broader Jewish community.
The question of Hebrew/ Jewish identity in West Africa extends beyond historical narratives to encompass contemporary debates surrounding conversion and recognition within mainstream Judaism and the Jewish community. The experiences of the Bene Anusim, descendants of Jews forced to adopt foreign beliefs, highlight the complexities of identity and belonging in a Judeo-political landscape marked by varying interpretations of Hebrew/ Jewish law and tradition.
THE MISSION OF THE WEST AFRICAN JEWS OF THE DIASPORA -Afram Jews aka BAM”A Jews B’Geulah
The mission of the WAJD (West African Jews of the Diaspora - Afram Jews) or Bene Anusim M’eres Afriqa (BAM”A Jews) has always been to uphold the ancient customs of our ancestors and to return to the authentic practice of Torah instructions as guided by the prophets and sages of Israel. Leadership within the WAJD has observed a recurring issue among Jews of West African descent: a profound and damaging identity crisis. Stemming from a history of forced religious conversions, assimilations, slavery, oppression, and servitude, many, if not most, West African Jews on the continent and throughout the Diaspora remain unaware of their fundamental Judaic/ Hebraic/ Israelite identity and traditions and are far removed from considering making Teshuvah. This loss of connection to our heritage has had significant repercussions, leading to a fragmentation of our global community and a weakening of our Judean culture. It is a foundational principle of Hebraic/Jewish law that Jews should preserve the customs of their forebears, provided they do not contradict the rulings of the Sages.
What sets the WAJD apart from other organizations founded by Jews of West African descent is its dedication to serving HASHEM without adopting foreign traditions. Instead we are dedicated to honoring the teaching of our ancestors. With a focus on unification and the establishment of functional WAJD communities worldwide., the WAJD strives to adhere to the Torah . -Rabbi Yehudah Ben Lewi (Siddur Hokhmath Israel).
מה זה תפילה
(מאת רבי יוסף גרשום שלום קטאנו, ע"ה)
רבים מאיתנו מאמינים שתפילה היא ברית, בקשה. רבים אחרים מאמינים שתפילה היא בקשה, רצון המובא לידיעת בוראנו. אבל תפילה היא הרבה יותר מזה, על פי המחשבה והמסורת העברית. על פי השפה העברית, המילה "תפילה" היא "תפילה". תפילה נוצרת מהשורש "פלל". "פלל" בעברית פירושו "לשפוט". בהקשר, "פלל" פירושו "לערוך הערכה", "נודע". זה גם אומר שעלינו להיות בעלי התבוננות עצמית. ההבנה האמיתית של תפילה עברית היא לשים את עצמנו במצב שבו אנו שמים לב לעצמנו, בהקשר של הבורא. הדרך היחידה שבה נוכל לשים לב לעצמנו בהקשר הנכון, היא ראשית להכיר בכך שדברי הבורא נכונים וכל מה שלימד על רצונו עבורנו הוא גם נכון. לכן, כשאנחנו שמים לב לעצמנו, עלינו להשתמש במקל מדידה, ומקל המדידה הזה הוא התורה.
תפילה היא הכלי שבאמצעותו אנו נותנים את ליבנו לבורא. בימי קדם, כאשר רוב היהודים נפלו בתפילה ועבדו את עליון בכל ליבם, הם נכנעו בצורה של משהו שנקרא "השתחוות". השתחוות היא למעשה נפילה או השתחוות על פנינו, במצב שכיבה מלא, בתנוחה שתהפוך אותנו לפגיעים פיזית לנוכחותו של כל אדם.
בתנוחת תפילה זו אנו נמצאים לחלוטין בתנוחת כניעה. לכן תפילה בהקשר זה היא כניעה של כל הווייתנו לבורא. מצווה עלינו לקרוא את קריאת שמע מדי יום (דברים ו', ד'-ט', כתבי זרעים מס' ברכות א'): "שמע ישראל, יהוה כוחנו, יהוה אחד". הקטע הבא בקריאת שמע הוא: "ואהבת את יהוה בכל לבבך ובכל נפשך ובכל מאודך".
רבינו הקדמונים, שופטי ישראל, לימדו שכדי לקיים את המצווה הזו, "לאהוב את יהוה בכל כוחך". "לב", זה חייב להיעשות באמצעות תפילה, כי תפילה היא האמצעי שבאמצעותו אנו מתקנים את עצמנו.
בסופו של דבר, זהו האזור שבו אנו מתיישבים עם הבורא. תפילה לא רק עוזרת לנו להתיישר עם הבורא, אלא גם מקרבת אותנו. היא מזכירה לנו שיש יותר בחיים ממה שזה נראה. זה מוביל אותנו למטרת התפילה.
WHAT IS PRAYER
(BY RABBI YOSEF GERSHOM SHALOM CATANO, a”h, z"l)
Many of us believe that prayer is a treaty, a petition. Many others believe prayer is a request, a desire made known to our Creator. But prayer is much more than that according to Hebrew thought and tradition.
According to Hebrew, the word “prayer” is “tefillah” ( תְפִלָה). Tefillah is made of the root word “pallel” (פֶּלֶל). “Pallel” in Hebrew means “to judge”. In context, “pallel” means “to take evaluation”, “noda”. It also means that we must have self-reflection. The true understanding of Hebrew Prayer is to put ourselves in a state where we take note of ourselves, within the context of the Creator. The only way that we can take note of ourselves in proper context, is first to acknowledge that the words of the Creator are true and everything that He’s taught about His will for us is also true. So when taking note of ourselves, we have to have a measuring stick, and that measuring stick is the Torah.
Prayer is that vehicle by which we give our hearts to the Creator. In ancient times when most Jews fell down in prayer serving the Most High with their heart , they surrendered themselves in the form of something called “ histahawah. Hishtahawah, is actually the falling or prostrating upon our faces, fully in a prone position, in a posture that will make us physically vulnerable to anyone’s presence.
In that position of prayer we are totally in the posture of surrender. So prayer in that context is the surrender of our whole being to the Creator. It is commanded that we must recite the Shema daily (Devarim /Deut. 6:4-9, MT Zeraim Mas. Berakoth 1): “Hear O’ Israel , YHWH our Power, YHWH is One”. The following passage of the Shema is, “ You shall love YHWH with all your heart, with all your soul, and with all your might ( everything you have)”.
Our ancient masters, the judges (Shoftim) of Israel (The HaZaL) have taught that in order to fulfill that commandment, “ to love YHWH with all your heart”, it must be done through prayer, because prayer is the means by which we correct ourselves. It is ultimately the area where we align ourselves to the Creator. Prayer not only helps us align ourselves to the Creator, but it brings us closer. It reminds us that there is more to life than what it seems. This leads us to the purpose of prayer.
מטרת התפילה
(מאת רבי יוסף גרשום שלום קטאנו, ע"ה)
מטרת התפילה היא לעורר את התודעה מעייפות למודעות מודעת לנוכחות הכוח המתבטאת בכל הטוב בחיינו. תפילה מאפשרת לנו למקד את תשומת ליבנו במערכת היחסים שלנו עם הכוח בכך שהיא קוראת לנו להיות אסירי תודה על מתנת החיים וההזדמנויות הניתנות להם. תפילה מזמינה אותנו להיות פתוחים להתבוננות עצמית כנה, שמצפוננו עשוי לעורר כדי שתבוא מתוך העצמי האמיתי שלנו בכל מאמצינו, שהיא מאהבה. ישנן תפילות שיעזרו לנו לגדול באמונה באהבתו ובהדרכתו של הכוח כלפינו; וישנן תפילות הודיה והערצה, שיעוררו בנו הכרת תודה על הברכות הרבות שהכוח העניק לנו.
ישנן גם תפילות זיכרון לחגוג את מורשתנו כילדי הכוח. יש לנו תפילות זיכרון מיוחדות בהן אנו נזכרים בניסים רבים מהעבר שנגעו בנשמותינו במסע הרוחני, הן באופן קולקטיבי והן באופן אישי. תפילות של תשובה וסליחה עוזרות לנו להכיר בחסרונותינו ובטעויותינו ומניעות אותנו לתקן את מעשינו.
ישנן תפילות של גאולה וישועה בהן אנו חוגגים את הערך העצמי וההערכה העצמית שלנו כילדי הכוח, כשאנו מאשרים שהכוח הוא גואלנו ומושיענו. הוא מקור הערך העצמי וההערכה העצמית שלנו, לא האנושות. הכוח ברא אותנו בצלמו וחלק את רוחו איתנו כדי שנוכל להיות אחד איתו. כאשר אנו מזהים את נוכחותו בליבנו ואת כוח הריפוי של האהבה, אז אנו מסוגלים להיות ערוצי ברכות הכוח לחולים, למוטרדים, לאלה שאנו עשויים להיות בקונפליקט איתם ולכל מי שעשוי להיות זקוק לאהבתנו ולתפילותינו. במהותו, יישום תפילה בשילוב עם מסירות הוא תהליך שבו אנו מדברים אל הכוח בתוך חדרי העצמי הפנימיים שלנו וחווים אותו בליבנו. כאשר תפילה היא מחשבה חיובית, המופנית למקור החיים, היא הופכת לאישור של אמונה.
מהי תפילה חיובית? זוהי אישור של האמונה באהבה ובהדרכתו של הכוח עבורך ועבורי.
The Purpose of Prayer
(By: Rabbi Gershom Yosef Shalom, a”h, z”l)
The purpose of prayer is to awaken the mind from lethargy to conscious awareness of the Power’s presence that manifests in all the good in our lives. Prayer affords us to focus our attention upon our relationship with The Power by calling us to be thankful for the gift of life and its given opportunities. Prayer invites us to be open to honest self-reflection that our conscience may stir to come from our true selves in all our endeavors, which is from love.There are prayers to help us grow in faith in The Power’s love and guidance for us; and, there are Prayers of Thanksgiving and Adoration., to evoke within us gratitude for the many blessings that The Power has given us.
There are also prayers of remembrance to celebrate our heritage as children of The Power. We have special prayers of remembrance in which we recall to mind many miracles of the past that have touched our souls on the spiritual journey both collectively and individually. Prayers of repentance and for forgiveness help us to acknowledge our shortcomings and mistakes and motivate us to make amends for our actions.
There are prayers of redemption and salvation in which we celebrate our self worth and self esteem as The Power’s children, as we affirm The Power is our Redeemer and Savior. He is the Source of our self-worth and self-esteem, not mankind.
The Power has made us in His image and shared His Spirit with us so we may be one with Him. When we recognize His presence in our hearts and the healing force of LOVE, then we are able to be the channels of The Power’s blessings to the sick, the troubled, to those we may have conflict with and to anyone that may be in need of our love and prayers.
In essence, the application of prayer coupled with devotion is a process in which we speak to The Power within the chambers of our inner-selves and experience Him in our hearts . When prayer is a positive thought, addressed to the Source of life, it becomes an affirmation of faith.
What is Positive Prayer? It is an affirmation of the faith in The Power’s LOVE and Guidance for you and for me .
Chief Rav -Rosh Yeshiva - Yoseh Ben Moshe Ben Yehudah, a”h
(Chief Rabbi Wentworth Arthur Matthew), z”l (1892-1973)
Rabbi Abihu Reuben a”h (l) Chicago, USA & Ch. Rabbi Wentworth Arthur Matthew, a”h (NYC, USA)
(RaWAM): Matthew, Wentworth Arthur (23 June 1892-3 Dec. 1973), rabbi and educator, is believed to have been born in St. Marys, St. Kitts, in the British West Indies, the son of Joseph Matthew and Frances M. Cornelius. Matthew gave seemingly contradictory accounts of his ancestry that put his place of birth in such places as Ethiopia, Ghana, and Lagos, Nigeria. Some of those lingering discrepancies were partially clarified when Matthew explained that his father, a cobbler from Lagos, was the son of an Ethiopian Jew, a cantor who sang their traditional liturgies near the ancient Ethiopian capital of Gondar. Matthew’s father then married a Christian woman in Lagos and they gave their son, Wentworth, the Hebrew name Yoseh ben Moshe ben Yehuda, also given as Moshea Ben David. His father died when he was a small boy and his mother took him to live in St. Kitts, where she had relatives who had been slaves on the island (Ottley, 143).
In 1913 Matthew immigrated to New York City, where he worked as a carpenter and engaged in prize fighting, though he was just a scrappy five feet four inches tall. He reportedly studied at Christian and Jewish schools, including the Hayden Theological Seminary, the Rose of Sharon Theological Seminary (both now defunct), Hebrew Union College in Cincinnati, and even the University of Berlin, but there is no independent evidence to corroborate his attendance at these institutions. In 1916 Matthew married Florence Docher Liburd, a native of Fountaine, Nevis, with whom he would have four children. During the First World War, Matthew was one of many street exhorters who used a ladder for a pulpit and Harlem’s bustling sidewalks as temporary pews for interested pedestrians. By 1919 enough people were drawn to his evolving theology of Judaism and black nationalism that he was able to found “The Commandments Keepers Church of the living God The pillar and ground of the truth And the faith of Jesus Christ.” He attempted to appeal to a largely Christian audience by pointing out that observance of the Old Testament commandments was the faith of Jesus; however, it became apparent that visitors often missed this point and assumed that any reference to Jesus implied a belief in Jesus. To avoid this confusion with Christianity, Matthew ceased to use the title Bishop and removed all references to Jesus from his signs and later from their papers of incorporation.
The transition from a church-based organization holding Jewish beliefs to a functioning synagogue that embraced most of the tenets of mainstream Orthodox Judaism was accomplished by Matthew’s association with Rabbi Arnold Ford. Ford was a luminary in the Universal Negro Improvement Association, a black nationalist organization led by Marcus Garvey. Rabbi Ford offered Hebrew lessons and religious instruction to a number of laypeople and clergy in the Harlem area. Ford worked with both Matthew’s Commandments Keepers Congregation and the Moorish Zionist Congregation led by Mordecai Herman in the 1920s before starting his own congregation, Beth B’nai Abraham. In 1931, after Ford emigrated to Ethiopia he sent a letter to Matthew granting him “full authority to represent Us in America” and furnishing him with a Shmecah, a certificate of rabbinic ordination (Ford to Matthew, 5 June 1931). Throughout the rest of his career, Matthew would claim that he and his followers were Ethiopian Hebrews, because in their lexicon Ethiopian was preferred over the term Negro, which they abhorred, and because his authority derived from their chief rabbi in Ethiopia.
As an adjunct to his congregation, Matthew created a Masonic lodge called The Royal Order of Aethiopian Hebrews the Sons and Daughters of Culture. He became a U.S. citizen in 1924 and the following year created the Ethiopian Hebrew Rabbinical College for the training of other black rabbis. Women often served as officers and board members of the congregation, though they could not become rabbis. In the lodge there were no gender restrictions and woman took courses and even taught in the school. Religion, history, and cultural anthropology, presented from a particular Afrocentric perspective, were of immense interest to Matthew’s followers and pervaded all of his teaching. The lodge functioned as a secret society where the initiated explored a branch of Jewish mysticism called kabballah, and the school sought to present a systematic understanding of the practice of Judaism to those who initially adopted the religion solely as an ethnic identity. While the black press accepted the validity of the black Jews in their midst, the white Jewish press was divided; some reporters accepted them as odd and considered their soulful expressions exotic, most challenged Matthew’s identification with Judaism, and a few ridiculed “King Solomon’s black children” and mocked Matthew’s efforts to “teach young pickaninnies Hebrew” (Newsweek, 13 Sept. 1934).
Matthew traveled frequently around the country, establishing tenuous ties with black congregations interested in his doctrine. He insisted that the original Jews were black and that white Jews were either the product of centuries of intermarriage with Europeans or the descendents of Jacob’s brother Esau, whom the bible describes as having a “red” countenance. Matthew argued that the suffering of black people was in large measure God’s punishment for having violated the commandments. When black people “returned” to Judaism, he believed, their curse would be lifted and the biblical prophecies of redemption would be fulfilled. Most of the black Jewish congregations that sprung up in the post Depression era trace their origin to Matthew or William Crowdy, a nineteenth century minister whose followers also embraced some aspects of Judaism, but unlike Matthew’s followers, never abandoned New Testament theology. When Matthew spoke of the size of his following, he appeared to count many of these loose affiliations and he also included those who expressed an interest in Judaism, not just those who adhered to his strict doctrine of Sabbath worship, kosher food, bar mitzvahs, circumcision, and observance of all Jewish holidays. The core of his support came from a few small congregations in New York, Chicago, Ohio, and Philadelphia. Many of his students established synagogues in other parts of New York City; often they were short-lived and those that thrived tended to become revivals rather than true extensions of Matthew’s organization.
During the second world war, two of Matthews sons served in the military and the congregation watched with horror as atrocities against Jews were reported. In 1942 Matthew published the Minute Book, a short history of his life’s work, which he described as the “most gigantic struggle of any people for a place under the sun.” Matthew would later publish Malach (Messenger), a community newsletter. Having supported the Zionist cause, the congregation celebrated the creation of the state of Israel in 1948, but by the 1950s their dreams of settling in Africa or Israel had been replaced by a more modest vision of establishing a farming collective on Long Island. The congregation purchased a few parcels of land in North Babylon in Suffolk County, New York, and began building a community that was to consist of a retirement home for the aged, residential dwellings, and small commercial and agricultural industry. Opposition from local residents and insufficient funding prevented the property from being developed into anything more than a summer camp and weekend retreat for members, and the land was lost in the 1960s.
When a new wave of black nationalism swept the country during the civil rights movement, there were brought periods of closer unity between blacks and Jews, but also painful moments of tension in major cities. Matthew enjoyed a close relationship with Adam Clayton Powell Jr. in Harlem, with Percy Sutton, who as Borough President of Manhattan proclaimed a day in Matthew’s honor, and with congressman Charles Rangel, who was a frequent guest at Commandment Keepers. Matthew also became affiliated with Rabbi Irving Block, a young white idealist who had recently graduated from Jewish Theological Seminary and started the Brotherhood Synagogue. Block encouraged Matthew to seek closer ties with the white Jewish community and he urged white Jewish institutions to accept black Jews. Matthew applied for membership in the New York Board of Rabbis and in B’nai B’rith, but was rejected. Publicly they said that Matthew was turned down because he was not ordained by one of their seminaries; privately they questioned whether Matthew and his community were Jewish at all. After reflecting on this incident and its aftermath, Matthew said, “The sad thing about this whole matter is, that after forty or fifty years…they are planning ways of discrediting all that it took us almost two generations to accomplish” (Howard Waitzkin, “Black Judaism in New York,” Harvard Journal of Negro Affairs 1967, 1.3).
In an effort to circumvent Matthew’s leadership of the black Jewish community, a “Committee on Black Jews” was created by the Commission on Synagogue Relations. They in turn sponsored an organization called Hatza’ad Harishon (The First Step), which attempted to bring black people into the Jewish mainstream. Despite their liberal intentions, the project failed because it was unable to navigate the same racial and ritual land mines that Matthew had encountered. Matthew had written that “a majority of the [white] Jews have always been in brotherly sympathy with us and without reservation” (New York Age, 31 May 1958), but because he refused to assimilate completely he met fierce resistance from white Jewish leadership. As he explained,
We’re not trying to lose our identity among the white Jews. When the white Jew comes among us, he’s really at home, we have no prejudice. But when we’re among them they’ll say you’re a good man, you have a white heart. Or they’ll be overly nice. Deep down that sense of superiority-inferiority is still there and no black man can avoid it. (Shapiro, 183)
Before Matthew’s death at the age of eighty-one, he turned the reins of leadership over to a younger generation of his students. Rabbi Levi Ben Levy, who founded Beth Shalom E.H. Congregation and Beth Elohim Hebrew Congregation, engineered the formation of the Israelite Board of Rabbis in 1970 as a representative body for black rabbis, and he transformed Matthew’s Ethiopian Rabbinical College into the Israelite Rabbinical Academy. Rabbi Yehoshua Yahonatan and his wife Leah formed the Israelite Counsel, a civic organization for black Jews. Matthew expected that his grandson, Rabbi David Dore, a graduate of Yeshiva University, would assume leadership of Commandments Keepers Congregation, but as a result of internecine conflict and a painful legal battle, Rabbi Chaim White emerged as the leader of the congregation and continued the traditions of Rabbi Matthew.
Matthew and his cohorts were autodidacts, organic intellectuals, who believed that history and theology held the answers to their racial predicament. Hence, their focus was not on achieving political rights, but rather on discovering their true identities. They held a Darwinian view of politics in which people who do not know their cultural heritage are inevitably exploited by those who do. In this regard, Rabbi Matthew, Noble Drew Ali, and Elijah Mohammad differ in their solutions but agree in their cultural assessment of the overriding problem facing black people.
(BY RABBI YOSEF GERSHOM SHALOM CATANO, a”h, z"l)
Many of us believe that prayer is a treaty, a petition. Many others believe prayer is a request, a desire made known to our Creator. But prayer is much more than that according to Hebrew thought and tradition.
According to Hebrew, the word “prayer” is “tefillah” ( תְפִלָה). Tefillah is made of the root word “pallel” (פֶּלֶל). “Pallel” in Hebrew means “to judge”. In context, “pallel” means “to take evaluation”, “noda”. It also means that we must have self-reflection. The true understanding of Hebrew Prayer is to put ourselves in a state where we take note of ourselves, within the context of the Creator. The only way that we can take note of ourselves in proper context, is first to acknowledge that the words of the Creator are true and everything that He’s taught about His will for us is also true. So when taking note of ourselves, we have to have a measuring stick, and that measuring stick is the Torah.
Prayer is that vehicle by which we give our hearts to the Creator. In ancient times when most Jews fell down in prayer serving the Most High with their heart , they surrendered themselves in the form of something called “ histahawah. Hishtahawah, is actually the falling or prostrating upon our faces, fully in a prone position, in a posture that will make us physically vulnerable to anyone’s presence.
In that position of prayer we are totally in the posture of surrender. So prayer in that context is the surrender of our whole being to the Creator. It is commanded that we must recite the Shema daily (Devarim /Deut. 6:4-9, MT Zeraim Mas. Berakoth 1): “Hear O’ Israel , YHWH our Power, YHWH is One”. The following passage of the Shema is, “ You shall love YHWH with all your heart, with all your soul, and with all your might ( everything you have)”.
Our ancient masters, the judges (Shoftim) of Israel (The HaZaL) have taught that in order to fulfill that commandment, “ to love YHWH with all your heart”, it must be done through prayer, because prayer is the means by which we correct ourselves. It is ultimately the area where we align ourselves to the Creator. Prayer not only helps us align ourselves to the Creator, but it brings us closer. It reminds us that there is more to life than what it seems. This leads us to the purpose of prayer.
מטרת התפילה
(מאת רבי יוסף גרשום שלום קטאנו, ע"ה)
מטרת התפילה היא לעורר את התודעה מעייפות למודעות מודעת לנוכחות הכוח המתבטאת בכל הטוב בחיינו. תפילה מאפשרת לנו למקד את תשומת ליבנו במערכת היחסים שלנו עם הכוח בכך שהיא קוראת לנו להיות אסירי תודה על מתנת החיים וההזדמנויות הניתנות להם. תפילה מזמינה אותנו להיות פתוחים להתבוננות עצמית כנה, שמצפוננו עשוי לעורר כדי שתבוא מתוך העצמי האמיתי שלנו בכל מאמצינו, שהיא מאהבה. ישנן תפילות שיעזרו לנו לגדול באמונה באהבתו ובהדרכתו של הכוח כלפינו; וישנן תפילות הודיה והערצה, שיעוררו בנו הכרת תודה על הברכות הרבות שהכוח העניק לנו.
ישנן גם תפילות זיכרון לחגוג את מורשתנו כילדי הכוח. יש לנו תפילות זיכרון מיוחדות בהן אנו נזכרים בניסים רבים מהעבר שנגעו בנשמותינו במסע הרוחני, הן באופן קולקטיבי והן באופן אישי. תפילות של תשובה וסליחה עוזרות לנו להכיר בחסרונותינו ובטעויותינו ומניעות אותנו לתקן את מעשינו.
ישנן תפילות של גאולה וישועה בהן אנו חוגגים את הערך העצמי וההערכה העצמית שלנו כילדי הכוח, כשאנו מאשרים שהכוח הוא גואלנו ומושיענו. הוא מקור הערך העצמי וההערכה העצמית שלנו, לא האנושות. הכוח ברא אותנו בצלמו וחלק את רוחו איתנו כדי שנוכל להיות אחד איתו. כאשר אנו מזהים את נוכחותו בליבנו ואת כוח הריפוי של האהבה, אז אנו מסוגלים להיות ערוצי ברכות הכוח לחולים, למוטרדים, לאלה שאנו עשויים להיות בקונפליקט איתם ולכל מי שעשוי להיות זקוק לאהבתנו ולתפילותינו. במהותו, יישום תפילה בשילוב עם מסירות הוא תהליך שבו אנו מדברים אל הכוח בתוך חדרי העצמי הפנימיים שלנו וחווים אותו בליבנו. כאשר תפילה היא מחשבה חיובית, המופנית למקור החיים, היא הופכת לאישור של אמונה.
מהי תפילה חיובית? זוהי אישור של האמונה באהבה ובהדרכתו של הכוח עבורך ועבורי.
The Purpose of Prayer
(By: Rabbi Gershom Yosef Shalom, a”h, z”l)
The purpose of prayer is to awaken the mind from lethargy to conscious awareness of the Power’s presence that manifests in all the good in our lives. Prayer affords us to focus our attention upon our relationship with The Power by calling us to be thankful for the gift of life and its given opportunities. Prayer invites us to be open to honest self-reflection that our conscience may stir to come from our true selves in all our endeavors, which is from love.There are prayers to help us grow in faith in The Power’s love and guidance for us; and, there are Prayers of Thanksgiving and Adoration., to evoke within us gratitude for the many blessings that The Power has given us.
There are also prayers of remembrance to celebrate our heritage as children of The Power. We have special prayers of remembrance in which we recall to mind many miracles of the past that have touched our souls on the spiritual journey both collectively and individually. Prayers of repentance and for forgiveness help us to acknowledge our shortcomings and mistakes and motivate us to make amends for our actions.
There are prayers of redemption and salvation in which we celebrate our self worth and self esteem as The Power’s children, as we affirm The Power is our Redeemer and Savior. He is the Source of our self-worth and self-esteem, not mankind.
The Power has made us in His image and shared His Spirit with us so we may be one with Him. When we recognize His presence in our hearts and the healing force of LOVE, then we are able to be the channels of The Power’s blessings to the sick, the troubled, to those we may have conflict with and to anyone that may be in need of our love and prayers.
In essence, the application of prayer coupled with devotion is a process in which we speak to The Power within the chambers of our inner-selves and experience Him in our hearts . When prayer is a positive thought, addressed to the Source of life, it becomes an affirmation of faith.
What is Positive Prayer? It is an affirmation of the faith in The Power’s LOVE and Guidance for you and for me .
Chief Rav -Rosh Yeshiva - Yoseh Ben Moshe Ben Yehudah, a”h
(Chief Rabbi Wentworth Arthur Matthew), z”l (1892-1973)
Rabbi Abihu Reuben a”h (l) Chicago, USA & Ch. Rabbi Wentworth Arthur Matthew, a”h (NYC, USA)
(RaWAM): Matthew, Wentworth Arthur (23 June 1892-3 Dec. 1973), rabbi and educator, is believed to have been born in St. Marys, St. Kitts, in the British West Indies, the son of Joseph Matthew and Frances M. Cornelius. Matthew gave seemingly contradictory accounts of his ancestry that put his place of birth in such places as Ethiopia, Ghana, and Lagos, Nigeria. Some of those lingering discrepancies were partially clarified when Matthew explained that his father, a cobbler from Lagos, was the son of an Ethiopian Jew, a cantor who sang their traditional liturgies near the ancient Ethiopian capital of Gondar. Matthew’s father then married a Christian woman in Lagos and they gave their son, Wentworth, the Hebrew name Yoseh ben Moshe ben Yehuda, also given as Moshea Ben David. His father died when he was a small boy and his mother took him to live in St. Kitts, where she had relatives who had been slaves on the island (Ottley, 143).
In 1913 Matthew immigrated to New York City, where he worked as a carpenter and engaged in prize fighting, though he was just a scrappy five feet four inches tall. He reportedly studied at Christian and Jewish schools, including the Hayden Theological Seminary, the Rose of Sharon Theological Seminary (both now defunct), Hebrew Union College in Cincinnati, and even the University of Berlin, but there is no independent evidence to corroborate his attendance at these institutions. In 1916 Matthew married Florence Docher Liburd, a native of Fountaine, Nevis, with whom he would have four children. During the First World War, Matthew was one of many street exhorters who used a ladder for a pulpit and Harlem’s bustling sidewalks as temporary pews for interested pedestrians. By 1919 enough people were drawn to his evolving theology of Judaism and black nationalism that he was able to found “The Commandments Keepers Church of the living God The pillar and ground of the truth And the faith of Jesus Christ.” He attempted to appeal to a largely Christian audience by pointing out that observance of the Old Testament commandments was the faith of Jesus; however, it became apparent that visitors often missed this point and assumed that any reference to Jesus implied a belief in Jesus. To avoid this confusion with Christianity, Matthew ceased to use the title Bishop and removed all references to Jesus from his signs and later from their papers of incorporation.
The transition from a church-based organization holding Jewish beliefs to a functioning synagogue that embraced most of the tenets of mainstream Orthodox Judaism was accomplished by Matthew’s association with Rabbi Arnold Ford. Ford was a luminary in the Universal Negro Improvement Association, a black nationalist organization led by Marcus Garvey. Rabbi Ford offered Hebrew lessons and religious instruction to a number of laypeople and clergy in the Harlem area. Ford worked with both Matthew’s Commandments Keepers Congregation and the Moorish Zionist Congregation led by Mordecai Herman in the 1920s before starting his own congregation, Beth B’nai Abraham. In 1931, after Ford emigrated to Ethiopia he sent a letter to Matthew granting him “full authority to represent Us in America” and furnishing him with a Shmecah, a certificate of rabbinic ordination (Ford to Matthew, 5 June 1931). Throughout the rest of his career, Matthew would claim that he and his followers were Ethiopian Hebrews, because in their lexicon Ethiopian was preferred over the term Negro, which they abhorred, and because his authority derived from their chief rabbi in Ethiopia.
As an adjunct to his congregation, Matthew created a Masonic lodge called The Royal Order of Aethiopian Hebrews the Sons and Daughters of Culture. He became a U.S. citizen in 1924 and the following year created the Ethiopian Hebrew Rabbinical College for the training of other black rabbis. Women often served as officers and board members of the congregation, though they could not become rabbis. In the lodge there were no gender restrictions and woman took courses and even taught in the school. Religion, history, and cultural anthropology, presented from a particular Afrocentric perspective, were of immense interest to Matthew’s followers and pervaded all of his teaching. The lodge functioned as a secret society where the initiated explored a branch of Jewish mysticism called kabballah, and the school sought to present a systematic understanding of the practice of Judaism to those who initially adopted the religion solely as an ethnic identity. While the black press accepted the validity of the black Jews in their midst, the white Jewish press was divided; some reporters accepted them as odd and considered their soulful expressions exotic, most challenged Matthew’s identification with Judaism, and a few ridiculed “King Solomon’s black children” and mocked Matthew’s efforts to “teach young pickaninnies Hebrew” (Newsweek, 13 Sept. 1934).
Matthew traveled frequently around the country, establishing tenuous ties with black congregations interested in his doctrine. He insisted that the original Jews were black and that white Jews were either the product of centuries of intermarriage with Europeans or the descendents of Jacob’s brother Esau, whom the bible describes as having a “red” countenance. Matthew argued that the suffering of black people was in large measure God’s punishment for having violated the commandments. When black people “returned” to Judaism, he believed, their curse would be lifted and the biblical prophecies of redemption would be fulfilled. Most of the black Jewish congregations that sprung up in the post Depression era trace their origin to Matthew or William Crowdy, a nineteenth century minister whose followers also embraced some aspects of Judaism, but unlike Matthew’s followers, never abandoned New Testament theology. When Matthew spoke of the size of his following, he appeared to count many of these loose affiliations and he also included those who expressed an interest in Judaism, not just those who adhered to his strict doctrine of Sabbath worship, kosher food, bar mitzvahs, circumcision, and observance of all Jewish holidays. The core of his support came from a few small congregations in New York, Chicago, Ohio, and Philadelphia. Many of his students established synagogues in other parts of New York City; often they were short-lived and those that thrived tended to become revivals rather than true extensions of Matthew’s organization.
During the second world war, two of Matthews sons served in the military and the congregation watched with horror as atrocities against Jews were reported. In 1942 Matthew published the Minute Book, a short history of his life’s work, which he described as the “most gigantic struggle of any people for a place under the sun.” Matthew would later publish Malach (Messenger), a community newsletter. Having supported the Zionist cause, the congregation celebrated the creation of the state of Israel in 1948, but by the 1950s their dreams of settling in Africa or Israel had been replaced by a more modest vision of establishing a farming collective on Long Island. The congregation purchased a few parcels of land in North Babylon in Suffolk County, New York, and began building a community that was to consist of a retirement home for the aged, residential dwellings, and small commercial and agricultural industry. Opposition from local residents and insufficient funding prevented the property from being developed into anything more than a summer camp and weekend retreat for members, and the land was lost in the 1960s.
When a new wave of black nationalism swept the country during the civil rights movement, there were brought periods of closer unity between blacks and Jews, but also painful moments of tension in major cities. Matthew enjoyed a close relationship with Adam Clayton Powell Jr. in Harlem, with Percy Sutton, who as Borough President of Manhattan proclaimed a day in Matthew’s honor, and with congressman Charles Rangel, who was a frequent guest at Commandment Keepers. Matthew also became affiliated with Rabbi Irving Block, a young white idealist who had recently graduated from Jewish Theological Seminary and started the Brotherhood Synagogue. Block encouraged Matthew to seek closer ties with the white Jewish community and he urged white Jewish institutions to accept black Jews. Matthew applied for membership in the New York Board of Rabbis and in B’nai B’rith, but was rejected. Publicly they said that Matthew was turned down because he was not ordained by one of their seminaries; privately they questioned whether Matthew and his community were Jewish at all. After reflecting on this incident and its aftermath, Matthew said, “The sad thing about this whole matter is, that after forty or fifty years…they are planning ways of discrediting all that it took us almost two generations to accomplish” (Howard Waitzkin, “Black Judaism in New York,” Harvard Journal of Negro Affairs 1967, 1.3).
In an effort to circumvent Matthew’s leadership of the black Jewish community, a “Committee on Black Jews” was created by the Commission on Synagogue Relations. They in turn sponsored an organization called Hatza’ad Harishon (The First Step), which attempted to bring black people into the Jewish mainstream. Despite their liberal intentions, the project failed because it was unable to navigate the same racial and ritual land mines that Matthew had encountered. Matthew had written that “a majority of the [white] Jews have always been in brotherly sympathy with us and without reservation” (New York Age, 31 May 1958), but because he refused to assimilate completely he met fierce resistance from white Jewish leadership. As he explained,
We’re not trying to lose our identity among the white Jews. When the white Jew comes among us, he’s really at home, we have no prejudice. But when we’re among them they’ll say you’re a good man, you have a white heart. Or they’ll be overly nice. Deep down that sense of superiority-inferiority is still there and no black man can avoid it. (Shapiro, 183)
Before Matthew’s death at the age of eighty-one, he turned the reins of leadership over to a younger generation of his students. Rabbi Levi Ben Levy, who founded Beth Shalom E.H. Congregation and Beth Elohim Hebrew Congregation, engineered the formation of the Israelite Board of Rabbis in 1970 as a representative body for black rabbis, and he transformed Matthew’s Ethiopian Rabbinical College into the Israelite Rabbinical Academy. Rabbi Yehoshua Yahonatan and his wife Leah formed the Israelite Counsel, a civic organization for black Jews. Matthew expected that his grandson, Rabbi David Dore, a graduate of Yeshiva University, would assume leadership of Commandments Keepers Congregation, but as a result of internecine conflict and a painful legal battle, Rabbi Chaim White emerged as the leader of the congregation and continued the traditions of Rabbi Matthew.
Matthew and his cohorts were autodidacts, organic intellectuals, who believed that history and theology held the answers to their racial predicament. Hence, their focus was not on achieving political rights, but rather on discovering their true identities. They held a Darwinian view of politics in which people who do not know their cultural heritage are inevitably exploited by those who do. In this regard, Rabbi Matthew, Noble Drew Ali, and Elijah Mohammad differ in their solutions but agree in their cultural assessment of the overriding problem facing black people.
Further Reading
The largest collection of papers and documents from Matthew and about black Jews is to be found at the Schomburg Center for Research in Black Culture, New York Public Library. Smaller collections are at the American Jewish Archives in Cincinnati.
Brotz, Howard. The Black Jews of Harlem: Negro Nationalism and the Dilemmas of Negro Leadership (1970).
Landing, James E. Black Judaism: Story of an American Movement (2002).
Ottley, Roi. New World A-Coming: Inside Black America (1943).
Shapiro, Deanne Ruth. Double Damnation, Double Salvation: The Source and Varieties of Black Judaism in the United States, M.A. Thesis, Columbia University (1970).
The largest collection of papers and documents from Matthew and about black Jews is to be found at the Schomburg Center for Research in Black Culture, New York Public Library. Smaller collections are at the American Jewish Archives in Cincinnati.
Brotz, Howard. The Black Jews of Harlem: Negro Nationalism and the Dilemmas of Negro Leadership (1970).
Landing, James E. Black Judaism: Story of an American Movement (2002).
Ottley, Roi. New World A-Coming: Inside Black America (1943).
Shapiro, Deanne Ruth. Double Damnation, Double Salvation: The Source and Varieties of Black Judaism in the United States, M.A. Thesis, Columbia University (1970).
Israelite Rabbinical College- Formerly known as the Ethiopian Hebrew Rabbinical College Founded in 1925 and re-established in 1970 CE by Ch’ R’ Levi Ben Levy, a”h, z”l
Ch’ R’ Levi Ben Levy (l), Alma John, Dr. Yosef Ben Yohannan (“Dr. Ben” ) standing 3rd from right, Percy Sutton, and R’ Amatsiyah Yehudah (r./cut off on right)
Circa 1977 CE Beth Shalom Ethiopian Hebrew Congregation
The Israelite community mourns the passing of our beloved elder Dr. Yosef Ben Jochannan (1918-2015). He was born in Ethiopia and raised in the village of Gondar according to the customs of the African Jews in that region who are known as Beta Israel. His father was a member of this community and he was named after his grandfather Jochannan. In fact, his name is Hebrew and means Joseph the son of Jonathan. He received a Bar Mitzvah and during his adolescence moved to the Virgin Islands and Puerto Rico before immigrating to the United States. His magnum opus, We The Black Jews, was the first major historical work written by us, about us, and primarily for us. As such, Dr. Ben, as he was affectionately known, was our scholar and our champion. Long before his reputation commanded attention on the international stage, he was embraced by Chief Rabbi W.A. Matthew, leader of the Commandment Keepers Ethiopian Hebrew Congregation in Harlem. As a Jew of Ethiopian birth, Dr. Ben dedicated the second volume of We The Black Jews to Rabbi Matthew. He was a frequent visitor to many Black synagogues. In 1977, Dr. Ben accepted an honorary faculty position with the Israelite Rabbinical Academy at Beth Shalom Ethiopian Hebrew Congregation in Brooklyn, New York. In that photograph you see him flanked by most of the Black rabbis in New York City including Chief Rabbi Levi Ben Levy and his dear friend from Ethiopia, Rabbi Hailu Paris, who was the leader of Mt. Horeb Congregation in the Bronx. (see photo above) Dr. Ben maintain a close relationship with the Black Jewish community throughout his life.
Dr. Ben’s work expanded to explore the Egyptian origins of Judaism, Christianity, and Islam. When asked about this shift in academic focus, Dr. Ben explained that he was attempting to put our identity as Black Jews into its proper historical context as a people and religion that literally came out of Africa. He demonstrated that the Torah and archaeological evidence both supported the claim that All the Hebrews who settled the biblical land of Israel—including Moses, Aaron, Miriam, and Joshua—were born in African and raised in Egypt. Zipporah, the wife of Moses, was born in Ethiopia, like Dr. Ben. As Black Jews we have always been comfortable with acknowledging our ancient and modern connections with Africa. The greatest criticism and opposition that Dr. Ben faced came from those who attempted to deny this connection and to remake Judaism into a White European creation. It is important to remember—as Dr Ben so frequently emphasized—“Judaism is not a race.” He expressed a pride in the fact that the first Jews would be considered Black if they lived in our radicalized world. Dr. Ben never asserted that all Jews are Black—in fact on many occasions and in much of his writings he refers to Jewish communities all over the world.
In latter years, Dr. Ben startled many of his supporters when he began to distinguish his ancestry as a Jew with his skepticism about the existence of God. At one point, he reached the conclusion in his own mind that “God is not a reality.” We do not know whether this view grew out of the frustration of fighting religious battles for so many decades or from an academic position that demands logic according to human understanding and does not allow for faith, mystery, or the divine. What we do know is that through all of his transitions he remained a man with a keen intellect and a loving heart.
As millions of Jews around the world prepare to celebrate the Passover, a commemoration of our Exodus from Egypt, we celebrate the life and work of Dr. Ben who meticulously and courageously made two irrefutable points: Egypt is in Africa and African people are Black. Therefore, we who call our Jews must trace our ancestry back to these Black Africans.
Rabbi James Hodges was a great soul. He emerged from humble beginnings in Lexington, Mississippi, where his family farmed their land. The economic hardships of the Great Depression, combined with the racism of Jim Crow segregation in the South, led his family of thirteen to flee to the North during the Black migration. They arrived in Chicago in 1939, and for the rest of his life, Rabbi Hodges was proud to call Chicago his home. He would often take visitors to the Black belt of Chicago and to black-owned restaurants in the city where he would say with pride, “we built this.” He came from a God-fearing family. His grandmother was a leader in the Church of God in Christ, the largest Black Pentecostal demonization in the United States. Eventually, the spiritual journey of Rabbi Hodges would lead him out of the church and into a new identity as a Hebrew Israelite. For almost seventy years, Rabbi Hodges was a pillar of the Israelite community. He remains a shining example of what love looks like in action.
As a young man, James Hodges graduated from Dunbar Trade School, which was named after the African American poet Paul Lawrence Dunbar and is today called Dunbar Vocational High School. In 1945, he joined the United States Army near the conclusion of World War II. He served honorably in Japan, the Philippines, and various locations in Asia before returning to Chicago. In 1951, he married Rosie Hodges and together they raised six children. He studied mathematics and business administration at Wilson College, which was later renamed Kennedy King College. To support his family, he worked for the utility Con Edison, ultimately retiring as a supervisor.
By 1955, Mr. Hodges was a licensed minister in the Church of God in Christ (COGIC). He described his religious transformation as an epiphany, a gradual awakening that resulted from his study of scripture. The Pentecostal faith, like most Christian sects, focused extensively on concepts such as: heaven and hell, sin and forgiveness, and most importantly, Jesus. The questions that were burning in his mind, questions that were not being answered in the church were: Who are we? What is our relationship to the people in the Bible? And how does our religion address the realities of our lives on this earth? Through prayer and research, Rabbi Hodges concluded that the Bible is about the relationship between the “Children of Israel” and their God. Moreover, he came to understand how he could be an actual descendant of the Israelites. In fact, he saw how scripture explained and predicted all the things—including enslavement—that happened to his people.
Rabbi Hodges was not alone in this new revelation. Other ministers of the COGIC who were being “awakened” during this time were Rabbi Robert Devine, Rabbi Richard Nolan, and Rabbi W.O. Young. The COGIC was not willing to accept what these ministers were learning. As a consequence, they left at various points and started their own Israelite congregations. In 1965, Rabbi Hodges became the founder of the House of Israel Temple of Faith and the Hebrew Israelite Center of Culture. In 1977, the congregation moved into a large brick building located at 7130 S. South Chicago. It was a jewel of Chicago’s Israelite community for many years. In addition to Sabbath services and Hebrew classes, the large facility hosted popular lectures and theatrical performances. The eminent playwright, Danny Hodges, who wrote The Diary of Black Men (How Do You Love a Black Woman?) and many other nationally touring productions, is the son of Rabbi Hodges. Many of his plays were first performed within the walls of that synagogue. The building was tragically destroyed by fire in 2018.
Rabbi Hodges was a bridge; he spent his life trying to unite the Israelite community and the larger Jewish world. He attempted to work with every Israelite group of his generation from the Kingdom of Yah to the Righteous Branch of African Hebrews. In the early 1960s, he met Rabbi Abihu Reuben, a Black rabbi in Chicago who was ordained by Chief Rabbi W.A. Matthew, who founded the first Black synagogue in America in Harlem, New York in 1919. Rabbi Reuben’s “Congregation of Ethiopian Hebrews” had excellent Black teachers of the Hebrew language in the persons of Rabbi Green and Rabbi Lazurus. As a result of this association, Rabbi Hodges became more acquainted with normative forms of Judaism. He began wearing a tallit, kippah, and most significantly, calling himself “rabbi” instead of “prophet.” In 1967, Rabbi Hodges became one of the founders and officers of the United Council of Hebrew Israelites; Rabbi Devine was its President. Together they attempted to improve relations with the White Jewish community during a very tumultuous time in history. This group formed a brief alliance with Rabbi Ralph Simon of Congregation Rodfei Zedek and Rabbi Steve Jacobs—two of Chicago’s Progressive rabbis. (As President of the Rabbinical Assembly, Rabbi Simon invited Dr. Martin Luther King to speak at the RA convention in 1968, a few days before his assassination). Together they encouraged the growing interest that African Americans had in Judaism by holding forums, lectures, and inviting the children of Black Jews to attend Jewish summer camps for the first time. Later the Chicago Board of Rabbis would be the first such board to admit Black rabbis when it invited Rabbi Capers Shmuel Funnye to become a member.
In the 1970s, Rabbi Hodges became the titular leader of Chicago’s Black rabbis with the International Israelite Board of Rabbis in New York City. He was highly respected by Rabbi Hailu Paris, Rabbi Yahonatan, Rabbi Tate and by all of his peers throughout the United States. Because of his dedication, wisdom, and organizational skills, Rabbi Hodges rose quickly through the ranks. First he became Secretary of the IIBR and in 1982, he was elected President. Chief Rabbi Levi Levy held Rabbi Hodges in the highest esteem. Like Rabbi Hodges, Rabbi Levi Levy followed a similar path from Christian churches to Rabbinic Judaism. Chief Rabbi Levy assumed that Rabbi Hodges would eventually abandon all New Testament theology and notions of Christology as all other members of the IIBR had done. In 2,000, Rabbi Sholom Levy was elected President of the IIBR. Shortly thereafter, Rabbi Hodges explained that his theology had not changed during the previous decade. He fully understood that the IIBR was committed to a rabbinic form of Judaism that valued diversity but also had boundaries. He agreed to sever his formal membership in the IIBR while pledging his undying love for us and support for our common goals.
One of the most remarkable things about the long and distinguished life of Rabbi Hodges is the way in which he was able to rise above theological differences, forgive personal failing in others, and love everyone without condition to the very end. In the final years of his life, Rabbi Hodges became a trusted advisor to Chief Rabbi Capers Funnye who deeply valued their friendship. Even as his health began to fail, even after several heart operations, Rabbi Hodges continued to attend annual functions and support our movement. His example taught us what love looks like and feels like when it is put into action.
Chief Rav Levi Ben Levy, a”h, z”l (1935-1999CE) Student of Chief Rabbi Entworth Arthur Matthew, a”h (Chief Rav Yoseh Ben Moshe Ben Yehudah, a”h). Founder of Beth Shalom Ethiopian Hebrew Congregation (Brooklyn, NYC) & Beth Elohim Ethiopian Hebrew Congregation, Preserver of the Ethiopian Rabbinical College, Co-founder of Israelite Rabbinical Academy; Precursor to the International Israelite Board of Rabbis and Israelite Academy.
Ch’ R’ Levi Ben Levy (l), Alma John, Dr. Yosef Ben Yohannan (“Dr. Ben” ) standing 3rd from right, Percy Sutton, and R’ Amatsiyah Yehudah (r./cut off on right)
Circa 1977 CE Beth Shalom Ethiopian Hebrew Congregation
The Israelite community mourns the passing of our beloved elder Dr. Yosef Ben Jochannan (1918-2015). He was born in Ethiopia and raised in the village of Gondar according to the customs of the African Jews in that region who are known as Beta Israel. His father was a member of this community and he was named after his grandfather Jochannan. In fact, his name is Hebrew and means Joseph the son of Jonathan. He received a Bar Mitzvah and during his adolescence moved to the Virgin Islands and Puerto Rico before immigrating to the United States. His magnum opus, We The Black Jews, was the first major historical work written by us, about us, and primarily for us. As such, Dr. Ben, as he was affectionately known, was our scholar and our champion. Long before his reputation commanded attention on the international stage, he was embraced by Chief Rabbi W.A. Matthew, leader of the Commandment Keepers Ethiopian Hebrew Congregation in Harlem. As a Jew of Ethiopian birth, Dr. Ben dedicated the second volume of We The Black Jews to Rabbi Matthew. He was a frequent visitor to many Black synagogues. In 1977, Dr. Ben accepted an honorary faculty position with the Israelite Rabbinical Academy at Beth Shalom Ethiopian Hebrew Congregation in Brooklyn, New York. In that photograph you see him flanked by most of the Black rabbis in New York City including Chief Rabbi Levi Ben Levy and his dear friend from Ethiopia, Rabbi Hailu Paris, who was the leader of Mt. Horeb Congregation in the Bronx. (see photo above) Dr. Ben maintain a close relationship with the Black Jewish community throughout his life.
Dr. Ben’s work expanded to explore the Egyptian origins of Judaism, Christianity, and Islam. When asked about this shift in academic focus, Dr. Ben explained that he was attempting to put our identity as Black Jews into its proper historical context as a people and religion that literally came out of Africa. He demonstrated that the Torah and archaeological evidence both supported the claim that All the Hebrews who settled the biblical land of Israel—including Moses, Aaron, Miriam, and Joshua—were born in African and raised in Egypt. Zipporah, the wife of Moses, was born in Ethiopia, like Dr. Ben. As Black Jews we have always been comfortable with acknowledging our ancient and modern connections with Africa. The greatest criticism and opposition that Dr. Ben faced came from those who attempted to deny this connection and to remake Judaism into a White European creation. It is important to remember—as Dr Ben so frequently emphasized—“Judaism is not a race.” He expressed a pride in the fact that the first Jews would be considered Black if they lived in our radicalized world. Dr. Ben never asserted that all Jews are Black—in fact on many occasions and in much of his writings he refers to Jewish communities all over the world.
In latter years, Dr. Ben startled many of his supporters when he began to distinguish his ancestry as a Jew with his skepticism about the existence of God. At one point, he reached the conclusion in his own mind that “God is not a reality.” We do not know whether this view grew out of the frustration of fighting religious battles for so many decades or from an academic position that demands logic according to human understanding and does not allow for faith, mystery, or the divine. What we do know is that through all of his transitions he remained a man with a keen intellect and a loving heart.
As millions of Jews around the world prepare to celebrate the Passover, a commemoration of our Exodus from Egypt, we celebrate the life and work of Dr. Ben who meticulously and courageously made two irrefutable points: Egypt is in Africa and African people are Black. Therefore, we who call our Jews must trace our ancestry back to these Black Africans.
Rabbi James Hodges was a great soul. He emerged from humble beginnings in Lexington, Mississippi, where his family farmed their land. The economic hardships of the Great Depression, combined with the racism of Jim Crow segregation in the South, led his family of thirteen to flee to the North during the Black migration. They arrived in Chicago in 1939, and for the rest of his life, Rabbi Hodges was proud to call Chicago his home. He would often take visitors to the Black belt of Chicago and to black-owned restaurants in the city where he would say with pride, “we built this.” He came from a God-fearing family. His grandmother was a leader in the Church of God in Christ, the largest Black Pentecostal demonization in the United States. Eventually, the spiritual journey of Rabbi Hodges would lead him out of the church and into a new identity as a Hebrew Israelite. For almost seventy years, Rabbi Hodges was a pillar of the Israelite community. He remains a shining example of what love looks like in action.
As a young man, James Hodges graduated from Dunbar Trade School, which was named after the African American poet Paul Lawrence Dunbar and is today called Dunbar Vocational High School. In 1945, he joined the United States Army near the conclusion of World War II. He served honorably in Japan, the Philippines, and various locations in Asia before returning to Chicago. In 1951, he married Rosie Hodges and together they raised six children. He studied mathematics and business administration at Wilson College, which was later renamed Kennedy King College. To support his family, he worked for the utility Con Edison, ultimately retiring as a supervisor.
By 1955, Mr. Hodges was a licensed minister in the Church of God in Christ (COGIC). He described his religious transformation as an epiphany, a gradual awakening that resulted from his study of scripture. The Pentecostal faith, like most Christian sects, focused extensively on concepts such as: heaven and hell, sin and forgiveness, and most importantly, Jesus. The questions that were burning in his mind, questions that were not being answered in the church were: Who are we? What is our relationship to the people in the Bible? And how does our religion address the realities of our lives on this earth? Through prayer and research, Rabbi Hodges concluded that the Bible is about the relationship between the “Children of Israel” and their God. Moreover, he came to understand how he could be an actual descendant of the Israelites. In fact, he saw how scripture explained and predicted all the things—including enslavement—that happened to his people.
Rabbi Hodges was not alone in this new revelation. Other ministers of the COGIC who were being “awakened” during this time were Rabbi Robert Devine, Rabbi Richard Nolan, and Rabbi W.O. Young. The COGIC was not willing to accept what these ministers were learning. As a consequence, they left at various points and started their own Israelite congregations. In 1965, Rabbi Hodges became the founder of the House of Israel Temple of Faith and the Hebrew Israelite Center of Culture. In 1977, the congregation moved into a large brick building located at 7130 S. South Chicago. It was a jewel of Chicago’s Israelite community for many years. In addition to Sabbath services and Hebrew classes, the large facility hosted popular lectures and theatrical performances. The eminent playwright, Danny Hodges, who wrote The Diary of Black Men (How Do You Love a Black Woman?) and many other nationally touring productions, is the son of Rabbi Hodges. Many of his plays were first performed within the walls of that synagogue. The building was tragically destroyed by fire in 2018.
Rabbi Hodges was a bridge; he spent his life trying to unite the Israelite community and the larger Jewish world. He attempted to work with every Israelite group of his generation from the Kingdom of Yah to the Righteous Branch of African Hebrews. In the early 1960s, he met Rabbi Abihu Reuben, a Black rabbi in Chicago who was ordained by Chief Rabbi W.A. Matthew, who founded the first Black synagogue in America in Harlem, New York in 1919. Rabbi Reuben’s “Congregation of Ethiopian Hebrews” had excellent Black teachers of the Hebrew language in the persons of Rabbi Green and Rabbi Lazurus. As a result of this association, Rabbi Hodges became more acquainted with normative forms of Judaism. He began wearing a tallit, kippah, and most significantly, calling himself “rabbi” instead of “prophet.” In 1967, Rabbi Hodges became one of the founders and officers of the United Council of Hebrew Israelites; Rabbi Devine was its President. Together they attempted to improve relations with the White Jewish community during a very tumultuous time in history. This group formed a brief alliance with Rabbi Ralph Simon of Congregation Rodfei Zedek and Rabbi Steve Jacobs—two of Chicago’s Progressive rabbis. (As President of the Rabbinical Assembly, Rabbi Simon invited Dr. Martin Luther King to speak at the RA convention in 1968, a few days before his assassination). Together they encouraged the growing interest that African Americans had in Judaism by holding forums, lectures, and inviting the children of Black Jews to attend Jewish summer camps for the first time. Later the Chicago Board of Rabbis would be the first such board to admit Black rabbis when it invited Rabbi Capers Shmuel Funnye to become a member.
In the 1970s, Rabbi Hodges became the titular leader of Chicago’s Black rabbis with the International Israelite Board of Rabbis in New York City. He was highly respected by Rabbi Hailu Paris, Rabbi Yahonatan, Rabbi Tate and by all of his peers throughout the United States. Because of his dedication, wisdom, and organizational skills, Rabbi Hodges rose quickly through the ranks. First he became Secretary of the IIBR and in 1982, he was elected President. Chief Rabbi Levi Levy held Rabbi Hodges in the highest esteem. Like Rabbi Hodges, Rabbi Levi Levy followed a similar path from Christian churches to Rabbinic Judaism. Chief Rabbi Levy assumed that Rabbi Hodges would eventually abandon all New Testament theology and notions of Christology as all other members of the IIBR had done. In 2,000, Rabbi Sholom Levy was elected President of the IIBR. Shortly thereafter, Rabbi Hodges explained that his theology had not changed during the previous decade. He fully understood that the IIBR was committed to a rabbinic form of Judaism that valued diversity but also had boundaries. He agreed to sever his formal membership in the IIBR while pledging his undying love for us and support for our common goals.
One of the most remarkable things about the long and distinguished life of Rabbi Hodges is the way in which he was able to rise above theological differences, forgive personal failing in others, and love everyone without condition to the very end. In the final years of his life, Rabbi Hodges became a trusted advisor to Chief Rabbi Capers Funnye who deeply valued their friendship. Even as his health began to fail, even after several heart operations, Rabbi Hodges continued to attend annual functions and support our movement. His example taught us what love looks like and feels like when it is put into action.
Chief Rav Levi Ben Levy, a”h, z”l (1935-1999CE) Student of Chief Rabbi Entworth Arthur Matthew, a”h (Chief Rav Yoseh Ben Moshe Ben Yehudah, a”h). Founder of Beth Shalom Ethiopian Hebrew Congregation (Brooklyn, NYC) & Beth Elohim Ethiopian Hebrew Congregation, Preserver of the Ethiopian Rabbinical College, Co-founder of Israelite Rabbinical Academy; Precursor to the International Israelite Board of Rabbis and Israelite Academy.
Chief Rabbi Levi Ben Levy (1935-1999) was one of the most dynamic black rabbis in America. He provided vital leadership for his people during the second half of the twentieth century as a teacher, speaker, community-organizer, founder of synagogues, and builder of organizations. Together with his many colleagues, he provided continuity with the past by preserving the work and memory of his teacher and our founder, Chief Rabbi W. A. Matthew. By combining vision with action, Chief Rabbi Levy helped to define who we were as a people and greatly influenced the direction of our progress. His accomplishments completed part of our foundation. Therefore, an understanding of his live is necessary to anyone who wants to know and appreciate our history.
This great leader was born on February 18, 1935 to a God-fearing family in Linden, North Carolina. It was there that he met and married his childhood sweetheart Deborah Byrd. In 1950, he came to New York City. After managing a restaurant and attempting a small business, the young Rabbi Levy enrolled at City College in 1957. He took courses at night while working for the Long Island Railroad to support his growing family. At this point, however, the hand of fate altered his path when his friend and coworker, Mr. Arnold Manot, invited him to attend the Commandment Keepers Congregation in Harlem, New York. It was there that he met the person who had the most profound affect on his life, Chief Rabbi Matthew. First, Rabbi Levy became a member of the congregation, then he was invited to joins its secret society called “The Royal Order of Ethiopian Hebrews Sons and Daughters of Culture.” After completing his Hebrew studies, his teachers and the mothers of the congregation, encouraged him to enter the Ethiopian Hebrew Rabbinical College in 1960. Through much hard work, sacrifices, and challenges he graduated six years later and was ordained by Chief Rabbi Matthew with great public acclaim in 1967.
Immediately upon graduation and ordination, Rabbi Levy knew that he was destined to do great things. He was trained and equipped with the truth to awaken the “lost House of Israel.” With Chief Rabbi Matthew’s blessing, Rabbi Levy started his first congregation, which he called Beth Shalom, in the living room of his Queens apartment with only eight members. For the first few years, as increasing numbers of people wanted to worship with them, they rented halls at various locations before acquiring their first building at 609 Marcy Avenue in Brooklyn, N.Y. In 1968, Rabbi Levy negotiated an arrangement with the Young Israel of Williamsburg that allowed him to move his congregation into the present home of Beth Shalom E. H. Congregation at 730 Willoughby Avenue.
In 1971, Rabbi Levy together with Rabbi Yisrael, Rabbi Yahonatan, Rabbi Woods, and Rabbi Paris—all students of Chief Rabbi Matthew—set out to revive their alma mater, the Ethiopian Hebrew Rabbinical College that was established in 1925. They expanded the curriculum and renamed their college The Israelite Rabbinical Academy. As other rabbis joined their ranks, and eager, dedicated men enrolled as students, a unified organizational body emerged which was first known as the Israelite Board of Rabbis and later, after establishing boards and chapters in other cities and then in Barbados, became the International Israelite Board of Rabbis. Four years after the death of Chief Rabbi Matthew in 1973, the rabbis of the International Israelite Board of Rabbis elected Rabbi Levy to be the next “Chief Rabbi.”
In 1983, Chief Rabbi Levy founded his second synagogue, Beth Elohim Hebrew Congregation, in Queens New York. In 1988, he installed his eldest son, Rabbi Sholomo Levy as the Spiritual Leader of the Congregation. Throughout the 1990s, Chief Rabbi Levy provided counsel and direction to those who sought his wisdom from his retirement home in North Carolina. Amazingly, Chief Rabbi Levy managed to enjoy a full and wholesome family life despite his endless commitments and obligations. He and his wife, Deborah, were partners in love and life. Their marriage of over forty-six years produced six children: Deborah, Yehudith, Tamar, Zipporah, Sholomo, and Benyamin. At the time of his passing, he had nine grandchildren and many nieces, nephews, and Godchildren.
Chief Rabbi Levy gave honor to God and distinguished himself by founding two thriving congregations, Beth Shalom and Beth Elohim, an educational institution in the Israelite Rabbinical Academy that has produced most of the black rabbis in America, a unified leadership organization in the International Israelite Board of Rabbis, and gave us a quality publication in the The Hakol newsletter, and the first Israelite presence on the Internet. During his life, he received dozens of awards, plaques, and citations. He ran a half-hour radio program on radio station WWRL, he appeared on television programs such as “Black Pride,” and “Good Morning America” and he spoke to audiences internationally. For all these accomplishments and more, Chief Rabbi Levy is remembered as one of our greatest rabbis.
Cohen HaGadol Levi Ben Levi Ben Yisrael, a”h (1927-2014 CE)
Grand Student of the RAWAM (Rav Wentworth Arthur Matthew, a”h)
R’ Yoseh Ben Moshe Ben Yehudah (RaYBaMBaY)
Student; Yirmeyahu Ben Daniel Ben Levi Ben Yisrael, a”h:
(Rabbi Julius Wilkins -Founder of Bnei Adath Kol Beth Yisrael (BAKBY)) Qns/BK, NYC, USA
Founder of Hashabah Yisrael 1970 CE
This great leader was born on February 18, 1935 to a God-fearing family in Linden, North Carolina. It was there that he met and married his childhood sweetheart Deborah Byrd. In 1950, he came to New York City. After managing a restaurant and attempting a small business, the young Rabbi Levy enrolled at City College in 1957. He took courses at night while working for the Long Island Railroad to support his growing family. At this point, however, the hand of fate altered his path when his friend and coworker, Mr. Arnold Manot, invited him to attend the Commandment Keepers Congregation in Harlem, New York. It was there that he met the person who had the most profound affect on his life, Chief Rabbi Matthew. First, Rabbi Levy became a member of the congregation, then he was invited to joins its secret society called “The Royal Order of Ethiopian Hebrews Sons and Daughters of Culture.” After completing his Hebrew studies, his teachers and the mothers of the congregation, encouraged him to enter the Ethiopian Hebrew Rabbinical College in 1960. Through much hard work, sacrifices, and challenges he graduated six years later and was ordained by Chief Rabbi Matthew with great public acclaim in 1967.
Immediately upon graduation and ordination, Rabbi Levy knew that he was destined to do great things. He was trained and equipped with the truth to awaken the “lost House of Israel.” With Chief Rabbi Matthew’s blessing, Rabbi Levy started his first congregation, which he called Beth Shalom, in the living room of his Queens apartment with only eight members. For the first few years, as increasing numbers of people wanted to worship with them, they rented halls at various locations before acquiring their first building at 609 Marcy Avenue in Brooklyn, N.Y. In 1968, Rabbi Levy negotiated an arrangement with the Young Israel of Williamsburg that allowed him to move his congregation into the present home of Beth Shalom E. H. Congregation at 730 Willoughby Avenue.
In 1971, Rabbi Levy together with Rabbi Yisrael, Rabbi Yahonatan, Rabbi Woods, and Rabbi Paris—all students of Chief Rabbi Matthew—set out to revive their alma mater, the Ethiopian Hebrew Rabbinical College that was established in 1925. They expanded the curriculum and renamed their college The Israelite Rabbinical Academy. As other rabbis joined their ranks, and eager, dedicated men enrolled as students, a unified organizational body emerged which was first known as the Israelite Board of Rabbis and later, after establishing boards and chapters in other cities and then in Barbados, became the International Israelite Board of Rabbis. Four years after the death of Chief Rabbi Matthew in 1973, the rabbis of the International Israelite Board of Rabbis elected Rabbi Levy to be the next “Chief Rabbi.”
In 1983, Chief Rabbi Levy founded his second synagogue, Beth Elohim Hebrew Congregation, in Queens New York. In 1988, he installed his eldest son, Rabbi Sholomo Levy as the Spiritual Leader of the Congregation. Throughout the 1990s, Chief Rabbi Levy provided counsel and direction to those who sought his wisdom from his retirement home in North Carolina. Amazingly, Chief Rabbi Levy managed to enjoy a full and wholesome family life despite his endless commitments and obligations. He and his wife, Deborah, were partners in love and life. Their marriage of over forty-six years produced six children: Deborah, Yehudith, Tamar, Zipporah, Sholomo, and Benyamin. At the time of his passing, he had nine grandchildren and many nieces, nephews, and Godchildren.
Chief Rabbi Levy gave honor to God and distinguished himself by founding two thriving congregations, Beth Shalom and Beth Elohim, an educational institution in the Israelite Rabbinical Academy that has produced most of the black rabbis in America, a unified leadership organization in the International Israelite Board of Rabbis, and gave us a quality publication in the The Hakol newsletter, and the first Israelite presence on the Internet. During his life, he received dozens of awards, plaques, and citations. He ran a half-hour radio program on radio station WWRL, he appeared on television programs such as “Black Pride,” and “Good Morning America” and he spoke to audiences internationally. For all these accomplishments and more, Chief Rabbi Levy is remembered as one of our greatest rabbis.
Cohen HaGadol Levi Ben Levi Ben Yisrael, a”h (1927-2014 CE)
Grand Student of the RAWAM (Rav Wentworth Arthur Matthew, a”h)
R’ Yoseh Ben Moshe Ben Yehudah (RaYBaMBaY)
Student; Yirmeyahu Ben Daniel Ben Levi Ben Yisrael, a”h:
(Rabbi Julius Wilkins -Founder of Bnei Adath Kol Beth Yisrael (BAKBY)) Qns/BK, NYC, USA
Founder of Hashabah Yisrael 1970 CE
Cohen Levi Ben Yisrael was a founder of a unique group
within the Israelite community. As an intellectual he thought deeply about the spiritual, political, and cultural doctrines that he helped to define. As the leader of a congregation called Hashabah Yisrael he grappled with the practical implications of turning beliefs into action over a period of three decades spanning the 1960 through the 1980s. His legacy lives on in congregations founded by his disciples. His particular school of thought as it relates to the ways in which Black [1] people should define their identity as Israelites is worthy of serious attention. His experiences, contributions, achievements, and failures constitute
an important chapter in the ongoing story of how people of African descent reclaimed their heritage as the chosen people of the God of Israel. The man who would become known as “Cohen Levi” entered the world as Irvin Steward Wanzer on May 27, 1927. He was born in Alexandria, Virginia, to Irvin Steward Wanzer and Eloise Jones. His maternal grandparents, Samuel and Maggie Jones, migrated to Virginia from South Carolina.[2] The few people who knew Cohen Levi when he still carried the Germanic name “Wanzer” say that he mocked the fact that such a European appellation was ever attached to him as an example of how the true identity of Israelite people was replaced by a European one. Never did he suggest that this Wanzer line might bear some connection to Judaism as that idea would have been offensive and at odds with the more powerful claim of direct descent from the Biblical Israelites who were Black. Later, as Black nationalists embraced Egypt as an ancient African civilization, Cohen Yisrael would joke, “Yes, I’m from Alexandria, – Alexandria, Virginia.” [3] By the age of twelve his family had moved to Harlem, New York. He lived at W 112th Street with his mother and younger siblings William (11), Doris (9), Richard (8), and Arthur (5).[4] These were difficult years during the Great Depression. The Federal Census of 1940 lists his mother as being the married head of household who had been unemployed for over a year. Young Cohen Levi attended school and was by all
accounts a very inquisitive and perspicacious young man. Yet, he must have felt a great deal of pressure to help his family at an early age. By the age of nineteen he married his first wife, Mary, with whom he had nine children. To support his growing family, he worked a variety of jobs, plied his talents as a gifted singer, tended bar, and even considered joining the United States Army.
From the beginning he noticed that people were drawn to his charismatic personality, and he soon found himself the leader of a street gang called the Seven Wise Men. As the name implied, they were not some mere groups of hoodlums, but a collection of young black men seeking direction and a higher calling. [5]
The first Black synagogue in the United States was founded
by Chief Rabbi W.A. Matthew in the year 1919. It was called Commandment Keepers, and it was a well-known fixture of the Harlem community where Cohen Levi grew up. He did not join this congregation, but Cohen Levi became a devoted acolyte of Rabbi Yirmeyahu Yisrael, one of Rabbi Matthew’s students. Rabbi Yisrael, who was known as Julius Wilkins at the time,
started a congregation in Harlem called Kohol Beth B’nai Yisroel in 1945; it was located at 204 Lenox Ave. The congregation followed the traditional Jewish liturgy and used a standard Orthodox siddur (prayer book) to conduct its services. Like all students of Rabbi Matthew, Rabbi Yisrael taught that the original Jews were Black people. Conflict arose between Rabbi Yisrael and his colleague Rabbi E.J. McCloud over cultural issues, particularly the appropriateness of certain Black Nationalists songs that originated with Rabbi Arnold Ford during the Marcus Garvey period and with certain Negro Spirituals with Old Testament themes that remained popular with followers of Rabbi Matthew. In 1954, Rabbi Yisrael started a new congregation called B’nai Adath Kol Beth Yisroel. It was located briefly on 123 Street in Harlem, but quickly moved to 131 Patchen Avenue in Brooklyn, New York. [6] Cohen Levi became a member of B’nai Adath Kol Beth Yisrael (BAKBY) in 1958 at the age of thirty-one. For the next six years B’nai Adath was Cohen Levi’s home, his school, and the incubator for much of his later work. It was at B’nai Adath that he studied Torah, learned about Israelite history, and spoke Hebrew for the first time. Like Cohen Levi, all the original founders of Hashabah came from B’nai Adath. From this same
rabbinic environment at B’nai Adath emerged many other congregations that on their surface appear to be quite different but share the same origin such as Kol Sheareit B’nai Yisrael, Bronx, New York and its offshoot, Kalutzeh Yisrael, Bronx New York. If one began to count congregations started by the students of these founders, the list would grow exponentially to include congregations such as Shema Yisrael, Brooklyn, New York,
Hashabah Yisrael in Guyana, South America, Hashabah Yisrael in Baltimore, Maryland,; Kwahal B’nai Yisrael, Brooklyn, New York, Kwahalet Mishpachah, Atlanta Georgia, She’ar Yashuv, Atlanta Georgia; and most recently, Hashabah Yisrael Hebrew Family of Charlotte, North Carolina. [7] People outside of our community are often so obsessed with the racial politics or distracted by the music and dress that they completely miss the deep spiritual core of our community. Consider what a typical Sabbath day at B’nai Adath was like at that time. Worshippers would begin arriving at
about 10:00 in the morning. They would recite prayers in Hebrew and English until about noon. They would then remove the Torah scroll from the ark and carefully read the assigned portion, the same passages that Jews around the
world was reading on that day. The next hour following the Torah service was given to the rabbi who would usually give a fiery sermon or erudite lecture. This is the only part of the service were issues of race might be discussed. Along recess for lunch would take place. Service would resume in the late afternoon with the recitation of more prayers and songs until the early evening. The congregation would then have Kiddush (reception) and light the Havdalah candles at sundown signifying the end of the Sabbath. What this reveals is that we spend most of our time talking to God and very little time talking about race. It is because we are Black like the rabbi, cantor, choir, and the majority of members in our synagogues that we can momentarily transcend the racial awareness that is almost inescapable when you are the racial minority, the racial outsider in a predominantly white synagogue. In our own congregations we are able to elevate our spirits to a place that our bodies can’t go. However, for us this is not a form of religious or emotional escapism. The sermons teach people how to deal with life and the situations people encounter. Often these are universal concerns such as family, marriage, children, and work. However, the rabbi would be a negligent teacher indeed if he ignored the elephant in the room, the racial barriers and historical distortions that alienate Black people from their Israelite identity and estrange them from their God. Those who remember Cohen Levi as a young man at B’nai Adath Kol Beth Yisrael recall his sincere devotion as he wore a tallit and recited those prayers with conviction. They remember his melodious voice as he chanted the Shema and sang Adon Olam. The transition that caused him to leave B’nai Adath occurred gradually. As Cohen Levi studied Torah he and several associates, including his hunting and fishing partner, Moreh Yosayf ben Yisrael, noticed that many of their beliefs and practices were not based on scripture, but were rather traditions created by European rabbis. They began to ask Rabbi Yisrael questions like: “Where in the Torah does it say that we must light Hanukkah candles?” and “Who says that we must say this blessing before eating bread and another blessing before drinking wine?” Rabbi Yisrael, an old school Black Nationalist himself, readily acknowledged that some of his practices were of European origin but argued that they had value and meaning, nonetheless. He also believed that their observance fostered a sense of unity with the larger White Jewish world. Such criticisms grew more frequent and more intense as they addressed matters of Halakah (Rabbinic Law) that seemed to contradict or replace the laws of God as they read them in the Torah. For example, God said that the festival of Sukkot should be observed for seven days; most White Jews observe eight—as they add an extra day to most festivals. Furthermore, the dietary laws contained in Deuteronomy are very specific as to which foods are permissible, and which are forbidden. Rabbinic law greatly expanded the category of forbidden foods to include all meat, fish, or poultry eaten at the same meal with any dairy product. In many instances such as these Rabbi Yisrael and most rabbis of the International Israelite Board of Rabbis charted their own, independent, course between Torah and Halakah. By 1964 Cohen Levi Yisrael and his cohorts increasingly perceived that a separation and absolute purging of all European traditions was necessary. When Rabbi Yisrael publicly declared that those who were not in agreement with his doctrine were free to leave, the controversial contingent left B’nai Adath. This small band was led by Cohen Levi and Moreh Yosayf. Even their titles signified a break with European tradition where the leaders of synagogues are called rabbis. The Torah refers to the spiritual leaders of the community as Cohanim (priests) and Moreh means “teacher” in Hebrew; therefore, these were the titles they chose. The two men always taught together and were so close in their conceptions of Torah that people dubbed them “Prudence and Patience.” For the first few months the fledgling congregation met in each other’s homes and occasionally rented a masonic hall on Willoughby Avenue in Brooklyn. During this period Cohen Levi and his family lived in the Astoria. Housing Projects in Queens, NYC in the same neighborhood, Chief Rabbi Levi Ben Levy, who was then a young rabbi who had started a congregation in his living room called Beth Shalom, occasionally rented the same masonic hall. [8] Chief Rav Levi Ven Levy and Cohen Levi would come to represent the polar opposites of the Israelite world, but at this moment in time they lived in the same place, and they spent long hours talking, laughing, and arguing. In later interviews with Chief Rav Levi Ben Levy, he discussed Cohen Levi with a combination of affection for the love the man had for his people and regret that they could not find a way to work together. My father tried to convince Cohen Levi that the rabbinic approach to studying, thinking, and deciding religious and communal issues was applicable to us. He urged him to consider the centuries of learning and wisdom—much of it derived from our sages—that we would lose if we “threw out the baby with the bath water” because we disagreed on some points or simply because the person who wrote or preserved something was White. As the Talmud says, “Who is wise? He who can learn from anyone.” Cohen Levi responded passionately that we did not need anything from White Jews, that they diverted us from the true pursuit of Torah, and most importantly that we could create all the customs and traditions we needed. These conversations grew heated and repetitive. Eventually the accusations became personal as Cohen Levi suggested that leaders who incorporated rabbinic teaching as part of their theology were on a hopeless quest to gain acceptance from White people because deep down, they wanted to be White.[9] Hashabah Yisrael came into existence in 1965. Among the charter members were Moreh Yosayf, who was listed as the president on the papers of incorporation, Professor Y’sudah Yehudah, his wife at the time, Brother Bakbakkar Yehudah, Brother Meshullam and Geveret Miryom Baht Yehudah, who was the secretary of the congregation, and the first wife Cohen Levi had taken after he sanctioned the Biblical practice of polygamy. Eventually, Cohen Levi would take three additional wives: Geveret Hadassah, Geveret Keturah, and Geveret Rivkah.[10] Moreh Yosayf left the group soon after it had formed to start his own congregation, Kol Sheareit B’nai Yisrael (Remnant of the Children of Israel) in the Bronx. Professor Y’sudah remained a member of Hashabah, became its assistant treasurer and ultimately its secretary of more than twenty years. She edited a newsletter along with Cohen Levi’s wife, Miriam, which was named TUF (Truth, Unity and Freedom). They co-led the women’s organization – Nashe Binah – along with a third female member of the congregation named Besemah Benyamin. It was during this time that Cohen Levi had his first fortuitous meeting with Ben Ammi, an Israelite leader from Chicago who was visiting New York. Both men had similar ideas. They advocated a break from Jewish traditions, embraced an Afrocentric Israelite culture, reinstated polygamy, and spoke of one day returning to our ancestral land of Israel. It seems that the subtle differences that prevented them from forming an alliance was the perception that Ben Ammi had not taken his followers out of Christianity; but rather fused New Testament doctrine—including messianic beliefs about himself—with his definition of what it meant to be an Israelite. Cohen Levi and his followers rejected Jesus and the New Testament even more strongly than they opposed European Judaism. Christianity was deemed idolatrous. They wanted to restore the Nation of Israel to what they imagined it to be before Christianity and before European influences.[11] When Hashabah Yisrael acquired its first home on Gates Avenue in Brooklyn and began holding regular services, Cohen Levi had to establish the substance of his alternative to Judaism. This was not an easy task. He had to create an entire liturgy for conducting Sabbath services, festivals, weddings, funerals, etc. He assembled his own prayer book which consisted of psalms, passages of scripture, and a few beautiful prayers that he wrote himself. Always a gifted singer, he composed songs in Hebrew and English to replace the Jewish hymns and Negro spirituals. His most popular song is called “What’s My Name?” Cohen Levi explained that the inspiration for this song came to him one evening as he was riding on a New York City subway car. He looked around at the Black passengers and pedestrians and thought to himself, “most of these people are so lost that they don’t even know their true names.” He wanted them to know that they are not Negroes, but the people of the Bible, the dry bones of Ezekiel, the scattered House of Israel. Cohen Levi was not alone in his search for an authentic Black identity. This was the height of the Black consciousness movement of the 1960s. Black Nationalists such as Amiri Baraka and Mulana Karenga were advocating many of the same things—except without the Torah. Black people all over the country were wearing Afros and dashikis. The radicle Brooklyn community activist Sonny Carson and Cohen Levi were good friends. There is even
a picture featuring Cohen Levi and Rabbi Levi Levy together on a panel with the actor and activist Ossie Davis during a community meeting to discuss the condition of public schools in the Ocean Hill-Brownsville section Brooklyn. Malcolm X and the Nation of Islam made the same appeal as they tried to persuade Black people that they were truly Muslim. At first members of Hashabah rid themselves of the cookie-shaped yarmulkes that Jews wore on their heads and replaced them with knitted or crochet head coverings; they also wore West African garb with the addition of tzitzit (fringes) on the corners of their garments. They seemed to be aware that their West African attire did not match the eastern garb that Israelites wore in Biblical days. Slowly they began to adopt the turbans and long robes that had become the hallmark of a rival Israelite group called B’nai Zaken founded by Prince Yaakov and Navi Tate.[12] According to some accounts, Cohen Levi appropriated Hashabah’s dress code and the use of African drums from B’nai Zaken which was located on Buffalo Avenue in Brooklyn. Other people argue that some undisciplined members of B’nai Zaken considered their unique dress to be the equivalent of gang colors; therefore, no one who was not a member of B’nai Zaken should be allowed to dress like them. A very frightening turban war existed between Hashabah and B’nai Zaken for quite some time until tensions subsided.[13] Although Hashabah and B’nai Zaken had a similar dress code; Cohen Levi introduced some practices that distinguished his organization. He instituted a priesthood that roasted lambs during Passover and introduced the baking of matzoth by his members. They also accepted offerings of bread baked during Shavuot and offerings of fruit during Sukkot. His priests also blew silver trumpets—all rituals that the ancient Levites performed at the temple in Jerusalem. In contrast, B’nai Zaken created new offices and introduced some new terminology into the Israelite lexicon. Based on passages in the Torah from the books of Numbers and Deuteronomy, where Moses organized the slaves of Egypt into the army of Israel, they organized themselves in a paramilitary manner. Hence, their leaders carried the title “prince,” “chief,” or “captain.” As the congregation grew it found larger quarters on Belmont
Avenue where it flourished for most of the 1970s. Geveret Miriam labored tirelessly along with parents and members to establish a Hebrew school for their children – the Israelite Institute. Various auxiliaries for men and women were organized; trips, dinners, and dances were initiated along with an eight-day festival called Israelite Festival Week. Cohen Levi trained many men and women in his tradition. His most brilliant protégé is Cohen Michael Ben Levi. Though not related by birth, the children of these men are related by marriage. Cohen Michael was a rising star in the congregation from his youth. Not only was he a loyal student and captivating speaker, he distinguished himself academically by earning a B.A. and master’s degree from City College in New York. In 1978 Cohen Michael traveled to Guyana, South America, where he began to establish an Israelite community based on the teachings of Cohen Levi. While the community had always thought of immigrating to Israel, Cohen Michael asserted
that our mission was to “awaken Israelites to their true identity all over the world.” He argued that Guyana would be a fruitful place for expansion and Cohen Levi supported his efforts. In 1997, Cohen Michael published a book entitled Israelites and Jews: The Significant Difference. Many of Cohen Levi’s children have followed in his footsteps, but his son Cohen Shetmeyah Levi has exhibited the most promise working in Guyana and now leading a congregation in North Carolina. Ironically, as Hashabah was expanding internationally its base in Brooklyn, New York, began to contract significantly. When asked what caused the decline, no one could identify a single event. It was as if the entire climate was changing and indeed it was. The 1960s were over and with it the “marvelous new militancy” that Dr. Martin Luther King Jr admired was being replaced with economic despair. In Black communities across America interest in history and religion were giving way to drugs, sex, and disco. Cohen Levi tried to provide a bulwark against these forces; he tried to maintain high moral standards, but in some ways the seeds of destruction were already planted Prince Tsippor Ben Zevulun was one of the lead drummers in Hashabah at the time. As he described it, “many of us were losing our way.” He candidly admits that he took wives in a casual manner and when Cohen Levi attempted to reprimand him, he left the congregation like other young men. He joined B’nai Zaken which was spiraling out of control by this point and drug use (and drug dealing) were tolerated and sometimes celebrated as expressions of freedom from “the man”. When Prince Tsippor emerged from this fog to start Shema Yisrael, he had a greater appreciation for his teacher and mentor.[14] After Hashabah lost is building on Belmont Avenue it enjoyed
a brief revival during the 1980s in Queens, New York, on Linden Boulevard just a few blocks from Rabbi Levi Levy’s second congregation, Beth Elohim Hebrew Congregation. Cohen Levi was the titular leader of this “new” Hashabah. His teaching had not changed but many of the old members had not made the transition to Queens, which required taking a train and bus by public transportation. On the other hand, the congregation had a new governing board that was heavily represented by members of Cohen Michael’s family. They worked together very well and brought lots of energy and enthusiasm which had been missing. However, in a tragic twist of fate the building proved structurally unsound and required more repairs than initially anticipated. Alternatively, some members of this group concluded that it would be wiser and more productive to continue their work in North Carolina or in Guyana. Many of those who remained in New York desired a formal merger with B’nai Adath, the place of their origin. The merger failed to occur for a variety of reasons on both sides. Yet, much of Hashabah was, in fact, absorbed into B’nai Adath. Following the death of Rabbi Yisrael, Rabbi K. Z. Yeshurun became the spiritual leader of B’nai Adath, he enjoyed a very amicable friendship with Cohen Levi. Following the death of Rabbi Yeshurun in 2008, his nephew, Rabbi Baruch Yehudah became spiritual leader. Under his leadership the congregation seems to have found a happy balance between its rabbinic traditions and Cohen Levi’s teaching. During the final years of his life Cohen Levi became more reclusive, making rare appearances at B’nai Adath or Shema Yisrael. As the effects of advanced age more pronounced, only family members and close friends were allowed to see him. Following his death on July 24, 2014, the family requested a private service conducted by Cohen Michael.
1 Moreh and 7 Rabbis at Kol Shearith Bnei Yisrael (KSBY) in the Bronx, NYC, USA. KSBY was founded in 1970 CE by the late Moreh Yosef Ben Ephraim who was a student (talmid) of the late great Rav Yirmeyahu Ben Daneil Ben Levi Ben Yisrael (formally known as R’ Julius Wilkins) but more frequently known by
“ Rabbi Yisrael” of Bnei Adath Kol Beth Yisrael (BAKBY).
Ch’ R’ Capers Shmuel Funnye II (Shmuel Yefuneh Ben Levi) BSBZEHC = Chicago, Illinois),R’ Eli Aronoff, R’ Yahath (Beth Shalom Bnei Zaken EHC -Chicago, Illinois) , Moreh Katriel Ben Moreh Yosef Ben Ephraim (KSBY- Bronx, NYC) , R’ Sholomo Ben Ch’ R’ Levi Ben Levy (Beth Elohim - Qns, NYC/ Northampton Community College) , R’ Baruch Ben R’ Amatsiyah Ben Yehudah (BAKBY- Brooklyn, Qns, NYC) , R’ Yeshurun Levy (Beth Shalom EHC -Brooklyn , NYC), and R’ Ch’ Benyamin Benyamin (DCB, Brooklyn, NYC)
Rabbi Yirmeyahu Yisrael began life as Julius Wilkins and used the name Wilkins during the early part of his rabbinic career with Kohol Beth B’nai Yisroel and later with B’nai Adath Kol Bet Yisroel.[2] By the 1960s, he used the name Yisrael, which is how he is best remembered. It is believed that his parents migrated from the South, probably from North Carolina, to Harlem, where Rabbi Yisrael grew up between WWI and the Depression. His mother was a member of the Commandment Keepers Ethiopian Hebrew Congregation that was founded by Rabbi W.A. Matthew in 1919 and was then located at 87 West Lenox Avenue. Many of the early members of Commandment Keepers were followers of Marcus Garvey, including Rabbi Matthew’s teacher, Rabbi Arnold J. Ford.
within the Israelite community. As an intellectual he thought deeply about the spiritual, political, and cultural doctrines that he helped to define. As the leader of a congregation called Hashabah Yisrael he grappled with the practical implications of turning beliefs into action over a period of three decades spanning the 1960 through the 1980s. His legacy lives on in congregations founded by his disciples. His particular school of thought as it relates to the ways in which Black [1] people should define their identity as Israelites is worthy of serious attention. His experiences, contributions, achievements, and failures constitute
an important chapter in the ongoing story of how people of African descent reclaimed their heritage as the chosen people of the God of Israel. The man who would become known as “Cohen Levi” entered the world as Irvin Steward Wanzer on May 27, 1927. He was born in Alexandria, Virginia, to Irvin Steward Wanzer and Eloise Jones. His maternal grandparents, Samuel and Maggie Jones, migrated to Virginia from South Carolina.[2] The few people who knew Cohen Levi when he still carried the Germanic name “Wanzer” say that he mocked the fact that such a European appellation was ever attached to him as an example of how the true identity of Israelite people was replaced by a European one. Never did he suggest that this Wanzer line might bear some connection to Judaism as that idea would have been offensive and at odds with the more powerful claim of direct descent from the Biblical Israelites who were Black. Later, as Black nationalists embraced Egypt as an ancient African civilization, Cohen Yisrael would joke, “Yes, I’m from Alexandria, – Alexandria, Virginia.” [3] By the age of twelve his family had moved to Harlem, New York. He lived at W 112th Street with his mother and younger siblings William (11), Doris (9), Richard (8), and Arthur (5).[4] These were difficult years during the Great Depression. The Federal Census of 1940 lists his mother as being the married head of household who had been unemployed for over a year. Young Cohen Levi attended school and was by all
accounts a very inquisitive and perspicacious young man. Yet, he must have felt a great deal of pressure to help his family at an early age. By the age of nineteen he married his first wife, Mary, with whom he had nine children. To support his growing family, he worked a variety of jobs, plied his talents as a gifted singer, tended bar, and even considered joining the United States Army.
From the beginning he noticed that people were drawn to his charismatic personality, and he soon found himself the leader of a street gang called the Seven Wise Men. As the name implied, they were not some mere groups of hoodlums, but a collection of young black men seeking direction and a higher calling. [5]
The first Black synagogue in the United States was founded
by Chief Rabbi W.A. Matthew in the year 1919. It was called Commandment Keepers, and it was a well-known fixture of the Harlem community where Cohen Levi grew up. He did not join this congregation, but Cohen Levi became a devoted acolyte of Rabbi Yirmeyahu Yisrael, one of Rabbi Matthew’s students. Rabbi Yisrael, who was known as Julius Wilkins at the time,
started a congregation in Harlem called Kohol Beth B’nai Yisroel in 1945; it was located at 204 Lenox Ave. The congregation followed the traditional Jewish liturgy and used a standard Orthodox siddur (prayer book) to conduct its services. Like all students of Rabbi Matthew, Rabbi Yisrael taught that the original Jews were Black people. Conflict arose between Rabbi Yisrael and his colleague Rabbi E.J. McCloud over cultural issues, particularly the appropriateness of certain Black Nationalists songs that originated with Rabbi Arnold Ford during the Marcus Garvey period and with certain Negro Spirituals with Old Testament themes that remained popular with followers of Rabbi Matthew. In 1954, Rabbi Yisrael started a new congregation called B’nai Adath Kol Beth Yisroel. It was located briefly on 123 Street in Harlem, but quickly moved to 131 Patchen Avenue in Brooklyn, New York. [6] Cohen Levi became a member of B’nai Adath Kol Beth Yisrael (BAKBY) in 1958 at the age of thirty-one. For the next six years B’nai Adath was Cohen Levi’s home, his school, and the incubator for much of his later work. It was at B’nai Adath that he studied Torah, learned about Israelite history, and spoke Hebrew for the first time. Like Cohen Levi, all the original founders of Hashabah came from B’nai Adath. From this same
rabbinic environment at B’nai Adath emerged many other congregations that on their surface appear to be quite different but share the same origin such as Kol Sheareit B’nai Yisrael, Bronx, New York and its offshoot, Kalutzeh Yisrael, Bronx New York. If one began to count congregations started by the students of these founders, the list would grow exponentially to include congregations such as Shema Yisrael, Brooklyn, New York,
Hashabah Yisrael in Guyana, South America, Hashabah Yisrael in Baltimore, Maryland,; Kwahal B’nai Yisrael, Brooklyn, New York, Kwahalet Mishpachah, Atlanta Georgia, She’ar Yashuv, Atlanta Georgia; and most recently, Hashabah Yisrael Hebrew Family of Charlotte, North Carolina. [7] People outside of our community are often so obsessed with the racial politics or distracted by the music and dress that they completely miss the deep spiritual core of our community. Consider what a typical Sabbath day at B’nai Adath was like at that time. Worshippers would begin arriving at
about 10:00 in the morning. They would recite prayers in Hebrew and English until about noon. They would then remove the Torah scroll from the ark and carefully read the assigned portion, the same passages that Jews around the
world was reading on that day. The next hour following the Torah service was given to the rabbi who would usually give a fiery sermon or erudite lecture. This is the only part of the service were issues of race might be discussed. Along recess for lunch would take place. Service would resume in the late afternoon with the recitation of more prayers and songs until the early evening. The congregation would then have Kiddush (reception) and light the Havdalah candles at sundown signifying the end of the Sabbath. What this reveals is that we spend most of our time talking to God and very little time talking about race. It is because we are Black like the rabbi, cantor, choir, and the majority of members in our synagogues that we can momentarily transcend the racial awareness that is almost inescapable when you are the racial minority, the racial outsider in a predominantly white synagogue. In our own congregations we are able to elevate our spirits to a place that our bodies can’t go. However, for us this is not a form of religious or emotional escapism. The sermons teach people how to deal with life and the situations people encounter. Often these are universal concerns such as family, marriage, children, and work. However, the rabbi would be a negligent teacher indeed if he ignored the elephant in the room, the racial barriers and historical distortions that alienate Black people from their Israelite identity and estrange them from their God. Those who remember Cohen Levi as a young man at B’nai Adath Kol Beth Yisrael recall his sincere devotion as he wore a tallit and recited those prayers with conviction. They remember his melodious voice as he chanted the Shema and sang Adon Olam. The transition that caused him to leave B’nai Adath occurred gradually. As Cohen Levi studied Torah he and several associates, including his hunting and fishing partner, Moreh Yosayf ben Yisrael, noticed that many of their beliefs and practices were not based on scripture, but were rather traditions created by European rabbis. They began to ask Rabbi Yisrael questions like: “Where in the Torah does it say that we must light Hanukkah candles?” and “Who says that we must say this blessing before eating bread and another blessing before drinking wine?” Rabbi Yisrael, an old school Black Nationalist himself, readily acknowledged that some of his practices were of European origin but argued that they had value and meaning, nonetheless. He also believed that their observance fostered a sense of unity with the larger White Jewish world. Such criticisms grew more frequent and more intense as they addressed matters of Halakah (Rabbinic Law) that seemed to contradict or replace the laws of God as they read them in the Torah. For example, God said that the festival of Sukkot should be observed for seven days; most White Jews observe eight—as they add an extra day to most festivals. Furthermore, the dietary laws contained in Deuteronomy are very specific as to which foods are permissible, and which are forbidden. Rabbinic law greatly expanded the category of forbidden foods to include all meat, fish, or poultry eaten at the same meal with any dairy product. In many instances such as these Rabbi Yisrael and most rabbis of the International Israelite Board of Rabbis charted their own, independent, course between Torah and Halakah. By 1964 Cohen Levi Yisrael and his cohorts increasingly perceived that a separation and absolute purging of all European traditions was necessary. When Rabbi Yisrael publicly declared that those who were not in agreement with his doctrine were free to leave, the controversial contingent left B’nai Adath. This small band was led by Cohen Levi and Moreh Yosayf. Even their titles signified a break with European tradition where the leaders of synagogues are called rabbis. The Torah refers to the spiritual leaders of the community as Cohanim (priests) and Moreh means “teacher” in Hebrew; therefore, these were the titles they chose. The two men always taught together and were so close in their conceptions of Torah that people dubbed them “Prudence and Patience.” For the first few months the fledgling congregation met in each other’s homes and occasionally rented a masonic hall on Willoughby Avenue in Brooklyn. During this period Cohen Levi and his family lived in the Astoria. Housing Projects in Queens, NYC in the same neighborhood, Chief Rabbi Levi Ben Levy, who was then a young rabbi who had started a congregation in his living room called Beth Shalom, occasionally rented the same masonic hall. [8] Chief Rav Levi Ven Levy and Cohen Levi would come to represent the polar opposites of the Israelite world, but at this moment in time they lived in the same place, and they spent long hours talking, laughing, and arguing. In later interviews with Chief Rav Levi Ben Levy, he discussed Cohen Levi with a combination of affection for the love the man had for his people and regret that they could not find a way to work together. My father tried to convince Cohen Levi that the rabbinic approach to studying, thinking, and deciding religious and communal issues was applicable to us. He urged him to consider the centuries of learning and wisdom—much of it derived from our sages—that we would lose if we “threw out the baby with the bath water” because we disagreed on some points or simply because the person who wrote or preserved something was White. As the Talmud says, “Who is wise? He who can learn from anyone.” Cohen Levi responded passionately that we did not need anything from White Jews, that they diverted us from the true pursuit of Torah, and most importantly that we could create all the customs and traditions we needed. These conversations grew heated and repetitive. Eventually the accusations became personal as Cohen Levi suggested that leaders who incorporated rabbinic teaching as part of their theology were on a hopeless quest to gain acceptance from White people because deep down, they wanted to be White.[9] Hashabah Yisrael came into existence in 1965. Among the charter members were Moreh Yosayf, who was listed as the president on the papers of incorporation, Professor Y’sudah Yehudah, his wife at the time, Brother Bakbakkar Yehudah, Brother Meshullam and Geveret Miryom Baht Yehudah, who was the secretary of the congregation, and the first wife Cohen Levi had taken after he sanctioned the Biblical practice of polygamy. Eventually, Cohen Levi would take three additional wives: Geveret Hadassah, Geveret Keturah, and Geveret Rivkah.[10] Moreh Yosayf left the group soon after it had formed to start his own congregation, Kol Sheareit B’nai Yisrael (Remnant of the Children of Israel) in the Bronx. Professor Y’sudah remained a member of Hashabah, became its assistant treasurer and ultimately its secretary of more than twenty years. She edited a newsletter along with Cohen Levi’s wife, Miriam, which was named TUF (Truth, Unity and Freedom). They co-led the women’s organization – Nashe Binah – along with a third female member of the congregation named Besemah Benyamin. It was during this time that Cohen Levi had his first fortuitous meeting with Ben Ammi, an Israelite leader from Chicago who was visiting New York. Both men had similar ideas. They advocated a break from Jewish traditions, embraced an Afrocentric Israelite culture, reinstated polygamy, and spoke of one day returning to our ancestral land of Israel. It seems that the subtle differences that prevented them from forming an alliance was the perception that Ben Ammi had not taken his followers out of Christianity; but rather fused New Testament doctrine—including messianic beliefs about himself—with his definition of what it meant to be an Israelite. Cohen Levi and his followers rejected Jesus and the New Testament even more strongly than they opposed European Judaism. Christianity was deemed idolatrous. They wanted to restore the Nation of Israel to what they imagined it to be before Christianity and before European influences.[11] When Hashabah Yisrael acquired its first home on Gates Avenue in Brooklyn and began holding regular services, Cohen Levi had to establish the substance of his alternative to Judaism. This was not an easy task. He had to create an entire liturgy for conducting Sabbath services, festivals, weddings, funerals, etc. He assembled his own prayer book which consisted of psalms, passages of scripture, and a few beautiful prayers that he wrote himself. Always a gifted singer, he composed songs in Hebrew and English to replace the Jewish hymns and Negro spirituals. His most popular song is called “What’s My Name?” Cohen Levi explained that the inspiration for this song came to him one evening as he was riding on a New York City subway car. He looked around at the Black passengers and pedestrians and thought to himself, “most of these people are so lost that they don’t even know their true names.” He wanted them to know that they are not Negroes, but the people of the Bible, the dry bones of Ezekiel, the scattered House of Israel. Cohen Levi was not alone in his search for an authentic Black identity. This was the height of the Black consciousness movement of the 1960s. Black Nationalists such as Amiri Baraka and Mulana Karenga were advocating many of the same things—except without the Torah. Black people all over the country were wearing Afros and dashikis. The radicle Brooklyn community activist Sonny Carson and Cohen Levi were good friends. There is even
a picture featuring Cohen Levi and Rabbi Levi Levy together on a panel with the actor and activist Ossie Davis during a community meeting to discuss the condition of public schools in the Ocean Hill-Brownsville section Brooklyn. Malcolm X and the Nation of Islam made the same appeal as they tried to persuade Black people that they were truly Muslim. At first members of Hashabah rid themselves of the cookie-shaped yarmulkes that Jews wore on their heads and replaced them with knitted or crochet head coverings; they also wore West African garb with the addition of tzitzit (fringes) on the corners of their garments. They seemed to be aware that their West African attire did not match the eastern garb that Israelites wore in Biblical days. Slowly they began to adopt the turbans and long robes that had become the hallmark of a rival Israelite group called B’nai Zaken founded by Prince Yaakov and Navi Tate.[12] According to some accounts, Cohen Levi appropriated Hashabah’s dress code and the use of African drums from B’nai Zaken which was located on Buffalo Avenue in Brooklyn. Other people argue that some undisciplined members of B’nai Zaken considered their unique dress to be the equivalent of gang colors; therefore, no one who was not a member of B’nai Zaken should be allowed to dress like them. A very frightening turban war existed between Hashabah and B’nai Zaken for quite some time until tensions subsided.[13] Although Hashabah and B’nai Zaken had a similar dress code; Cohen Levi introduced some practices that distinguished his organization. He instituted a priesthood that roasted lambs during Passover and introduced the baking of matzoth by his members. They also accepted offerings of bread baked during Shavuot and offerings of fruit during Sukkot. His priests also blew silver trumpets—all rituals that the ancient Levites performed at the temple in Jerusalem. In contrast, B’nai Zaken created new offices and introduced some new terminology into the Israelite lexicon. Based on passages in the Torah from the books of Numbers and Deuteronomy, where Moses organized the slaves of Egypt into the army of Israel, they organized themselves in a paramilitary manner. Hence, their leaders carried the title “prince,” “chief,” or “captain.” As the congregation grew it found larger quarters on Belmont
Avenue where it flourished for most of the 1970s. Geveret Miriam labored tirelessly along with parents and members to establish a Hebrew school for their children – the Israelite Institute. Various auxiliaries for men and women were organized; trips, dinners, and dances were initiated along with an eight-day festival called Israelite Festival Week. Cohen Levi trained many men and women in his tradition. His most brilliant protégé is Cohen Michael Ben Levi. Though not related by birth, the children of these men are related by marriage. Cohen Michael was a rising star in the congregation from his youth. Not only was he a loyal student and captivating speaker, he distinguished himself academically by earning a B.A. and master’s degree from City College in New York. In 1978 Cohen Michael traveled to Guyana, South America, where he began to establish an Israelite community based on the teachings of Cohen Levi. While the community had always thought of immigrating to Israel, Cohen Michael asserted
that our mission was to “awaken Israelites to their true identity all over the world.” He argued that Guyana would be a fruitful place for expansion and Cohen Levi supported his efforts. In 1997, Cohen Michael published a book entitled Israelites and Jews: The Significant Difference. Many of Cohen Levi’s children have followed in his footsteps, but his son Cohen Shetmeyah Levi has exhibited the most promise working in Guyana and now leading a congregation in North Carolina. Ironically, as Hashabah was expanding internationally its base in Brooklyn, New York, began to contract significantly. When asked what caused the decline, no one could identify a single event. It was as if the entire climate was changing and indeed it was. The 1960s were over and with it the “marvelous new militancy” that Dr. Martin Luther King Jr admired was being replaced with economic despair. In Black communities across America interest in history and religion were giving way to drugs, sex, and disco. Cohen Levi tried to provide a bulwark against these forces; he tried to maintain high moral standards, but in some ways the seeds of destruction were already planted Prince Tsippor Ben Zevulun was one of the lead drummers in Hashabah at the time. As he described it, “many of us were losing our way.” He candidly admits that he took wives in a casual manner and when Cohen Levi attempted to reprimand him, he left the congregation like other young men. He joined B’nai Zaken which was spiraling out of control by this point and drug use (and drug dealing) were tolerated and sometimes celebrated as expressions of freedom from “the man”. When Prince Tsippor emerged from this fog to start Shema Yisrael, he had a greater appreciation for his teacher and mentor.[14] After Hashabah lost is building on Belmont Avenue it enjoyed
a brief revival during the 1980s in Queens, New York, on Linden Boulevard just a few blocks from Rabbi Levi Levy’s second congregation, Beth Elohim Hebrew Congregation. Cohen Levi was the titular leader of this “new” Hashabah. His teaching had not changed but many of the old members had not made the transition to Queens, which required taking a train and bus by public transportation. On the other hand, the congregation had a new governing board that was heavily represented by members of Cohen Michael’s family. They worked together very well and brought lots of energy and enthusiasm which had been missing. However, in a tragic twist of fate the building proved structurally unsound and required more repairs than initially anticipated. Alternatively, some members of this group concluded that it would be wiser and more productive to continue their work in North Carolina or in Guyana. Many of those who remained in New York desired a formal merger with B’nai Adath, the place of their origin. The merger failed to occur for a variety of reasons on both sides. Yet, much of Hashabah was, in fact, absorbed into B’nai Adath. Following the death of Rabbi Yisrael, Rabbi K. Z. Yeshurun became the spiritual leader of B’nai Adath, he enjoyed a very amicable friendship with Cohen Levi. Following the death of Rabbi Yeshurun in 2008, his nephew, Rabbi Baruch Yehudah became spiritual leader. Under his leadership the congregation seems to have found a happy balance between its rabbinic traditions and Cohen Levi’s teaching. During the final years of his life Cohen Levi became more reclusive, making rare appearances at B’nai Adath or Shema Yisrael. As the effects of advanced age more pronounced, only family members and close friends were allowed to see him. Following his death on July 24, 2014, the family requested a private service conducted by Cohen Michael.
1 Moreh and 7 Rabbis at Kol Shearith Bnei Yisrael (KSBY) in the Bronx, NYC, USA. KSBY was founded in 1970 CE by the late Moreh Yosef Ben Ephraim who was a student (talmid) of the late great Rav Yirmeyahu Ben Daneil Ben Levi Ben Yisrael (formally known as R’ Julius Wilkins) but more frequently known by
“ Rabbi Yisrael” of Bnei Adath Kol Beth Yisrael (BAKBY).
Ch’ R’ Capers Shmuel Funnye II (Shmuel Yefuneh Ben Levi) BSBZEHC = Chicago, Illinois),R’ Eli Aronoff, R’ Yahath (Beth Shalom Bnei Zaken EHC -Chicago, Illinois) , Moreh Katriel Ben Moreh Yosef Ben Ephraim (KSBY- Bronx, NYC) , R’ Sholomo Ben Ch’ R’ Levi Ben Levy (Beth Elohim - Qns, NYC/ Northampton Community College) , R’ Baruch Ben R’ Amatsiyah Ben Yehudah (BAKBY- Brooklyn, Qns, NYC) , R’ Yeshurun Levy (Beth Shalom EHC -Brooklyn , NYC), and R’ Ch’ Benyamin Benyamin (DCB, Brooklyn, NYC)
Rabbi Yirmeyahu Yisrael began life as Julius Wilkins and used the name Wilkins during the early part of his rabbinic career with Kohol Beth B’nai Yisroel and later with B’nai Adath Kol Bet Yisroel.[2] By the 1960s, he used the name Yisrael, which is how he is best remembered. It is believed that his parents migrated from the South, probably from North Carolina, to Harlem, where Rabbi Yisrael grew up between WWI and the Depression. His mother was a member of the Commandment Keepers Ethiopian Hebrew Congregation that was founded by Rabbi W.A. Matthew in 1919 and was then located at 87 West Lenox Avenue. Many of the early members of Commandment Keepers were followers of Marcus Garvey, including Rabbi Matthew’s teacher, Rabbi Arnold J. Ford.
Rabbi Yisrael graduated from the Ethiopian Rabbinical College, a private rabbinic institution founded by Rabbi Matthew in 1925, and was ordained in 1940. According to Rabbi Hailu Paris, Rabbi Yisrael was very intelligent, energetic, and ambitious. Within a few years of his ordination, he felt that he was ready to start his own congregation, one where he could implement changes to the community’s Judaic tradition that would bring its liturgy further inline with those of white Orthodox Jews while maintaining the strongly held belief that the original Jews were black people. For several months individuals met in his home on seventh avenue before acquiring space for their new congregation, Kohol Beth B’nai Yisroel, Inc., in the fall of 1945. Their synagogue was first located above a tailor shop and below a meeting hall for the Universal Negro Improvement Association (UNIA) at 204 Lenox Avenue—just a few blocks from Matthew’s similarly situated congregation. The fact that approximately fifty members of Commandment Keepers eventually left to join Kohol or actively supported it further added to the tension and sense of rivalry that slowly estranged Matthew from his most dynamic student of that period. The following invitation to the dedication ceremonies of Kohol on 25 November 1945 was addressed to the UNIA Division 100 and was found in the UNIA collection at the Schomburg Center for Research in Black Culture.
The program for the dedication ceremonies indicates that they opened with Rabbi Ford’s original composition “Sine on Eternal Light,” they then sang Psalm 122. Bro. Philip Evelyn presented the key to the synagogue to Rabbi Wilkins followed by Pslam 84. Other notable features include the singing of “They that trust in the Lord,” “Now Thank We All Our God” and “Glorious Things of Thee are Spoken.” They marched around the synagogue seven times with the Torah which had been donated by Eudora Paris and had a ceremonial lighting of the “Perpetual Light / Nir Tamed.” The prayers that were said included the Kaddish by Rabbi L. Samuels, the Shema, and the evening liturgy. An address was given by Rabbi E.J. McCleod, who would later vie with Yisrael for control of the congregation. It is also significant that the ceremonies included the singing of the national anthems of America and that of Ethiopia.
For almost ten years the new congregation grew steadily but a rift gradually developed between the old guard, best represented by Rabbi McLeod and the new guard, represented by Rabbi Yisrael. The minutes of a meeting that took place on 1 July 1951, which is located in the Kohol Beth B’nai Yisrael Collection SCM95 –27 /MG 575, reveals that a primary area of contention related to the content of their liturgy—particularly concerning songs that were popular in the black Christian traditions of America and the Caribbean and the nationalistic songs composed by Rabbi Ford. Rabbi Wilkins is quoted as referring to the “unfitness for our service of some of the numbers we sing.” It seems that Rabbi Yisrael and a large core of supports were becoming uncomfortable singing songs that were strongly identified with the black Church, even though none of the songs they used referred to Jesus and most were drawn from the Old Testament Bible images that characterize Negro spirituals. It is also likely that many of Rabbi Ford’s nationalistic songs—particularly those that referred to Ethiopia—were becoming passé by the 1950s; even members of the Paris and Piper families who attempted to emigrate to Ethiopia in the 1930s had become somewhat disillusioned. The songs, prayers, and customs that Rabbi Yisrael wanted to replace aspects of the older tradition were often chants, hymns, and practices that were popular in white Orthodox synagogues.
A split occurred shortly before 2 May 1954 because on that date a meeting was called. The minutes from this meeting refer to “cruel actions” taken by Rabbi Wilkins that were “out of place.” It also indicates that Rabbi Wilkins “has discontinued his service as Rabbi; he is demanding $2,000 and 2 Torahs and 50% of the Temple books.” The congregation continued under the leadership of Rabbi McLeod for several more years. In January 1957 overtures were made byRabbi Abel Respes who founded Temple Adat Beyt Moshe in Philadelphia in 1951 (the congregation later moved to Elwood, New Jersey in 1962, chose to live communally, and underwent a formal conversion to Judaism in 1971).[3] Rabbi Respes attempted to get Kohol to pursue new efforts to integrate with white Jews. Rabbi C. Moses, who founded Mt. Horeb congregation in the Bronx 1945, was present at this meeting and was troubled by Rabbi Respes reputation for soliciting white Jews for financial support and Moses expressed grave concerns about how receptive white Jews would be to them. Sister Paris cautioned the group that “white Jewry has controversy within itself;” this remark most likely refers to the deep theological division between the Orthodox, Reform, and Conservative branches of American Judaism. Joining white Jews would require taking sides with one of the main divisions.[4]
Rabbi Yisrael’s second congregation, B’nai Adath Kol Beth Yisroel, was located in Harlem at 4 West 121 Street and was incorporated on 1 May 1954. Mrs. Myrtle Pilgrim was elected Secretary of the congregation and Victor A. George was among the first ten charter members. Unlike Kohol, B’nai Adath would attract newer, younger followers who did not have prior affiliations with older black Jewish congregations. Later in the year, the congregation moved to modest accommodations at 131 Patchen Avenue in Brooklyn. The congregation experienced rapid growth during the 1960s, growing to several hundred members. Many of the new adherents were attracted to Judaism because of the new wave of black consciousness that, like the Garveyment of the 1930s, stressed discovering the true identity of black people. Around the mid 1960s, B’nai Adath took possession of a huge synagogue building at 1006 Green Avenue after the dwindling Orthodox community that built the edifice around the turn of the century could no longer sustain it. With the capacity of seating several hundred worshipers, B’nai Adath became the largest congregation founded by one of Rabbi Matthew’s students.
During the 1970s, B’nai Adath served as the principal meeting place for a group of black rabbis that included Rabbi Yisrael’s peers in Rabbi Woods and Moses, but also a third generation of Rabbi Matthew’s students that included Rabbi Y. Yahonatan (J. Williams), Rabbi Levi Ben Levy (L. McKethan), and Rabbi Paris, who had, in fact, been Bar Mitzvahed by Rabbi Yisrael in 1947. In 1971 this group organized themselves into the Israelite Board of Rabbis (IBR) and in 1973, the same year in which Rabbi Matthew died, the IBR renamed their alma mater, the Ethiopian Hebrew Rabbinical College, to become the Israelite Rabbinical Academy. Rabbi Yisrael was undoubtedly surprised and disappointed when the body elected him to the post of vice president and chose the much younger Rabbi Levy to be their president. Rabbi Levy has recently acquired a large synagogue at 730 Willoughby Avenue in Brooklyn to become the home of Beth Shalom. For the remainder of the decade, Rabbi Yisrael remained a supporter of the IBR and encouraged the men who would later succeed him at B’nai Adath to enroll in the Israelite Rabbinical Academy. They were Rabbi K.Z. Yeshurun, Rabbi Amasiah Yehudah, Rabbi Betzallel Ben Yehudah, and Rabbi Cadmiel Ben Levy.[5] Rabbi Yisrael was a world traveler who sought out black Jews in Israel, Ethiopia, and various countries in West Africa. Rabbi Gershom, leader of the Abayudaya, reports that Rabbi Yisrael left a lasting impression on the black Jews or Uganda during one of his early trips. Following Rabbi Yisrael’s retirement in the early 1980s, Rabbi Yeshurun become the spiritual leader of B’nai Adath. Rabbi Yisrael and his wife Cora retired and spent most of their remaining years in the 1980s traveling and living abroad in the Virgin Island.
[2] Yisroel and Yisrael are variant transliterations of the Hebrew word that is usually spelled Israel. The former spellings are more phonetically accurate and were the actual ones used
[3] More information about Rabbi Rabbi Respes on this congregation can be found in the Schomburg clippings file on Black Jews and also in the following newspapers: New York Times 10 June 1973; 9 April 1978, and Washington Post, 2 March 1979.
[4] Despite their reservations about white Jewish organizations, the record shows that on at least one occasion in February 1952 Kohol made a fifty-dollar donation, a large sum given their means, to the United Jewish Appeal.
[5] Rabbi Cadmiel Levy would lead Beth Av Shalom for a period of years in the 1980s.
[2] Yisroel and Yisrael are variant transliterations of the Hebrew word that is usually spelled Israel. The former spellings are more phonetically accurate and were the actual ones used
[3] More information about Rabbi Rabbi Respes on this congregation can be found in the Schomburg clippings file on Black Jews and also in the following newspapers: New York Times 10 June 1973; 9 April 1978, and Washington Post, 2 March 1979.
[4] Despite their reservations about white Jewish organizations, the record shows that on at least one occasion in February 1952 Kohol made a fifty-dollar donation, a large sum given their means, to the United Jewish Appeal.
[5] Rabbi Cadmiel Levy would lead Beth Av Shalom for a period of years in the 1980s.