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Ahavat Tzion Presents These Songs of Freedom

Joint musical collaboration CD between BAI, Zion Baptist Church and Main Line Reform Temple.

“Contrary to the belief of some, the Jews are a multiracial, multi-ethnic group. But it should not be surprising that Judaism’s 4,000-year-old creed spans geography as well as time, or that its message appeals to members of all races, on all continents.” ~Karen Primrack, Author, Under One Canopy

The Seder Table – Artist Lynne Feldman

The scattering of the Jews around the world over thousands of years, to nearly every continent, has meant that these traditions have evolved and been adapted to different cultures and settings. Here are some Passover traditions from around the world.

Black Jews Relate to Slave Narrative: The yearly reminder of freedom is what many black Jews appreciate most about Passover by Patrice Worthy

Tarece Johnson attends Temple Sinai with children Hannah and Nile.

Passover is a reminder that G-d prefers his children to be free from spiritual, emotional, physical and mental bondage. But for black Jews the weeklong holiday holds special meaning, often enriching their experience as part of the Jewish people.

The Haggadah reading often is combined with reflections on the history of slavery in America and the present circumstances of black people.

“We celebrate this holiday every year, and how many times are we reminded that ‘I am the Lord your G-d who brought you out of Egypt’?” said Sandra Lawson, a rabbinical student who belongs to Congregation Bet Haverim.

The yearly reminder of freedom is what many black Jews appreciate most about Passover.

Nadiya Boyce-Rosen said Passover is a reminder that slavery should never happen again.

“You have people trying to say slaves are the new immigrant. When it’s posed that way, you need a reminder,” Boyce-Rosen said. “It’s very important to ensure your culture lives on when you have people who try to water it down. History is important.”

The Passover seder gives Lawson the opportunity to relate the story to her black heritage and tradition of standing up against oppression. “That’s why so many Jews are involved in social justice,” she said, “because we have this holiday.”

The rabbinical student said it’s fascinating to see how blacks and others relate differently to the story.

“A lot of people don’t realize it’s a slave narrative. They are looking at it from an Ashkenazi Jewish point of view, and then when we talk about it, they realize,” Lawson said.

She uses the example of Exodus 16:3, when the Hebrews complain about starving in the wilderness as free people after having plenty to eat as slaves, to point out characteristics of people with a slave mentality.

“It’s a slave narrative and trauma story,” Lawson said. “All the kvetching they were doing about having more fish as slaves is trauma.”

There are deep connections between African-American history and the Exodus from Egypt, Tarece Johnson said, including similar struggles and oppression.

“I celebrate it from a Jewish perspective, but as an African-American I see the fight and struggles just like ours,” Johnson said. “It’s that spirit to fight and survive.”

The story has relevance today.

Boyce-Rosen said it’s like a life lesson baked into her calendar. Passover is a story about a particular group, but what applies to the group also applies to the individual.

“You look at the story and see the fight that had to occur and the work that needed to be done. It’s something that galvanizes me, and you say, ‘This is why we need to be educated,’ ” Boyce-Rosen said.

For Reuben Formey, a black Hasidic rapper who performs as Prodezra, talking to his children about slavery is important at the seder while also discussing the history of blacks in America.

“At my table in particular there’s always us speaking about freedom and slavery and the connection to it,” he said. “We compare and contrast and talk about how it is to be African-American in society and the idea of the slave mentality.”

But the relationship is complex, Formey said. Judaism allots black Jews the freedoms that come with Jewish spirituality and culture.

“Obviously, we value the skin which is African-American and the spirituality which is Jewish, so we bring those together, and it does hold special meaning to have a certain level of freedom,” he said.

There are stark differences between the Jewish and black slave narratives, Deanna (Dvora) Windham said. Jews kept their language, names and clothes — three elements essential to identity that were denied to African slaves and their descendants.

That makes a huge difference. During Passover, Windham can’t help but think about the experience of her African ancestors.

“I’m extra-careful in remembering that they were slaves, but they were stolen and robbed of being able to have families, so it became a different experience,” Windham said. “Anything I learned about it, I learned on my own, except the small paragraph in history books in public school.”

Hearing the slave narrative every year is not an option, Windham said. Even after the seder, when the story is dissected for hours, Jews reflect for a week on why we deprive ourselves of certain foods.

In that respect, she said, the story of slavery is something you just can’t walk away from.

“I wish it was something black Americans had where you sit down, tell stories and have a liturgy. There’s meaning to that,” Windham said. “It’s not optional if you’re Conservative, Reform or Orthodox; everyone is doing it. However, you’re doing it first seder; you’re talking about the Passover. I wish my cousins had that, my sisters had that or my brothers had that. It’s disheartening, but in some ways I feel lucky.” Originally posted here: http://atlantajewishtimes.timesofisrael.com/black-jews-relate-to-slave-narrative/

PASSOVER CELEBRATIONS AROUND THE WORLD

Ethiopian Jewish women making Matzoh

Destroying Earthenware Dishes: The Jews of Ethiopia strongly identify with the story of Exodus — and indeed, the first of the famous airlifts that delivered them to Israel was actually called Operation Moses. In some Ethiopian families, the matriarch would destroy all of her earthenware dishes and make a new set to mark a true break with the past. Ethiopian Jews had no Haggadahs, and read about Exodus directly from the Bible. Matzahs were homemade, often from chickpea flour, and on the morning of the seder, a lamb would be slaughtered. They also refrained from eating fermented dairy like yogurt, butter, or cheese

Whipping Each Other with Scallions

Jews living in Afghanistan developed the tradition of using scallions or leeks to stand for the Egyptian slavedrivers’ whips, using them to lightly “whip” each others’ backs. Jews have lived in Afghanistan at least since the Babylonian conquest 2,000 years ago, but in 2004 only two Jews were left in the country. It is now estimated that only a single Jew lives in Afghanistan, as the other died in 2005. The largest group of Afghan Jews in the world is comprised of 200 families in Queens, New York.

Re-enacting Crossing the Red Sea

Moses Parts the Red Sea. Ethiopian Jewish Embroidery Project: NACOEJ

Hasidic Jews from the Polish town of Góra Kalwaria, known as Gerer Hasids, re-enact the crossing of the Red Sea on the seventh day of Passover by pouring water on the floor, lifting up their coats, and naming the towns that they would cross in their region of Poland. They raise a glass at each “town” and then thank God for helping them reach their destination.

Every Passover, Jews prepare charoset, a sweet paste that can be made with fruits like dates, figs, and apples. The result is meant to remind sedergoers of the mortar in the bricks that Jewish slaves in Egypt used in their labor. In the British territory of Gibraltar, a tiny peninsula off Spain where Jews have lived for about 650 years, there’s a special recipe for charoset: the dust of real bricks, ground up and mixed in.

Tapping Guests on the Head: In a custom that began in Spain in the fourteenth century, the seder leader walks around the table three times with the seder plate in hand, tapping it on the head of each guest. Many Moroccan, Turkish, and Tunisian Jews adopted this tradition, which is said to bless those whose heads are tapped. This is sometimes connected to the Talmudic custom of “uprooting” the seder plate so that guests might ask questions about the Jews in Egypt.

Telling the Exodus Story in Costume: In many Sephardic traditions, (a term used to describe Jews originally hailing from the Iberian peninsula and North Africa), an elder member of the family enacts a skit in costume, posing as an ancient Jew who experienced the exodus from Egypt and describing the miracles he saw. In the countries of the Caucasus region, Iraq, Kurdistan, Yemen, and others, the seder (usually the head of household), would put the afikoman matzah in a bag, throw it over his shoulder, and use a cane to support himself. Sometimes a child participated, and there was a call and response with the table: “Where are you coming from?” “Egypt,” was the reply, followed by the story of the Israelites following Moses out of slavery. “And where are you going?” someone at the table would ask. “Jerusalem!”

 In the Syrian community, the custom of breaking the middle matzah on the seder table into pieces (known as yachatz) can sometimes take on Kabbalistic meaning. Matzah broken into the shape of the Hebrew letters “daled” and “vav” correspond to numbers, which in turn add up to 10, representing the 10 holy emanations of God. Jews from North Africa, including from Algeria, Tunisia, Morocco, and Libya, break the matzoh into the shape of the Hebrew letter “hey,” which corresponds to the number five.

Inspecting Rice for Defects:  Jews have lived in Cochin, in the Indian state of Kerala, for 2,000 years. In the tiny community that remains, Passover preparation begins immediately after Hanukkah, about 100 days beforehand. After Purim, Cochin’s Jews scrub their house of chametz (bread and any fermented grain) and repaint them, keeping special Passover dishes in a separate room. Wells are drained and cleaned for fear of chametz, and every grain of rice is inspected for defects that might let impure chametz in. Jews usually maintain warm relations with the larger community, but during Passover and the preceding months, they keep entirely to themselves.

 

Many different customs surround the welcoming of the prophet Elijah, who is said to visit every seder. While Ashkenazi Jews (whose families came from Germany and later Eastern Europe) commonly leave a goblet of wine for the prophet, in Casablanca, Morocco, Jews would set up an elaborate chair with cushions and ornaments and leave it empty for Elijah’s arrival. And in Marrakesh, dishes are prepared using the wine from Elijah’s cup. Ashkenazi Jews often open the door to allow Elijah in, a tradition that wasn’t historically a part of the Sephardic practice.

Wearing White: Both Hasidic Jews and Moroccan Jews have the custom of wearing white to seder, possibly to signify joyfulness. Some Jews wear white on Rosh Hashanah, the Jewish new year, or on Yom Kippur, the Day of Atonement, although this varies.

Displaying Gold and Silver Jewelry: Three passages in Exodus say that the Israelites received gold and silver from the Egyptians (for example, 12:35: “The Israelites did as Moses instructed and asked the Egyptians for articles of silver and gold and for clothing”). Accordingly, Hungarian Jews had a tradition of putting all of their gold and silver jewelry on the seder table.

Tossing Pebbles in the Ocean

Among Moroccan Jews, Mimouna is celebrated the day after Passover with a generous feast of baked goods. Some say it marks Maimonides’ birthday, while others link it to the Arabic word for luck. A table is heaped with items symbolizing luck or fertility, many repeating the number 5, such as dough with five fingerprint marks or five silver coins. Fig leaves, live fish, stalks of wheat, and honey might also be included. In some parts of the Moroccan Jewish community, Jews entered the ocean and tossed pebbles behind their backs to ward off evil spirits.  Original article here.

The Inside Story on Passover

In each one of us there is an Egypt and a Pharaoh and a Moses and Freedom in a Promised Land. And every point in time is an opportunity for another Exodus.

Egypt is a place that chains you to who you are, constraining you from growth and change. And Pharaoh is that voice inside that mocks your gambit to escape, saying, “Why change? How could you attempt being today something you were not yesterday? Don’t you know who you are?”

Moses is the liberator, the infinite force deep within, an impetuous and all-powerful drive to break out from any bondage, to always transcend, to connect with that which has no bounds. But Freedom and the Promised Land are not static elements that lie in wait. They are your own achievements which you may create at any moment, in any thing that you do, simply by breaking free from whoever you were the day before.

Last Passover you may not have yet begun to light a candle. Or some other mitzvah still waits for you to fulfill its full potential. This year, defy Pharaoh and light up your world, with unbounded light!

EXODUS by Bob Marley

Open your eyes and look within: Are you satisfied with the life you’re living?
Exodus! Movement of Jah’s people

GET A GUIDED MEDITATION FOR YOUR PASSOVER SEDER HERE:

Guided visualization actually is reported not to work with about 10% of people, some of us are simply hard wired for different forms of spirituality. I mention this so those who have this difference won’t wear themselves out trying.
For those who can benefit from guided visualization it is a very powerful spiritual tool. Several major medical research centers have discovered that it can even be a tool for active healing (called psycho-neuro-immunology), although this meditation is primarily designed for shifting consciousness.
Be sure to read slowly, with feeling and honor all the pauses fully, they are very important elements…like rests between the notes of a score.

SING-A-LONG!
Go down Moses, Way down in Egypt land.
Tell ole Pharaoh to Let My People Go!
Now when Israel was in Egypt land..Let My People Go!
Oppressed so hard they could not stand…Let My People Go!
So the Lord said: ‘Go down, Moses, Way down in Egypt land,
Tell ole Pharaoh to Let My People Go!’
So Moses went to Egypt land…Let My People Go!
He made ole Pharaoh understand… Let My People Go!
Yes, the Lord said ‘Go down, Moses, Way down in Egypt land
Tell ole Pharaoh to Let My People Go!
Thus spoke the Lord, bold Moses said: Let My People Go!
‘If not I’ll smite your firstborn’s dead’ Let My People Go!
Thus the Lord said ‘Go down, Moses, Way down in Egypt land
Tell ole Pharaoh to Let My People Go!’
Tell ole Pharaoh To Let My People Go

Moses in the Bulrushes by Mary Auld, Illustrated by Diana Mayo
Lavishly illustrated retelling of the Biblical story. Includes background information about the story, a useful word section and a section of questions to encourage further thought.

 

Ethiopian Jewish Embroidery-Making Matzoh for Passover – NACOEJ

~ May All Of Us Be Listened To & Embraced & Welcomed & Supported ~ 

Shalom, Shalom!

NOA
“For a long time, it was out of style to sing beautifully,” says singer-songwriter Noa. “It was almost synonymous to lack of depth and creativity. Somehow, though, greats like Barbra Streisand, Ella Fitzgerald and Joni Mitchell did it and survived unscathed. To me, that is the essence. I’m undoubtedly a fool for beauty.”

Achinoam Nini (Hebrew: אֲחִינוֹעַם נִינִי Aẖinóʻam Nini; known by her professional name, Noa, is a leading Israeli international concert and recording artist. Born in Tel Aviv to a Jewish family of Yemenite descent.

Noa’s strongest influences come from the singer-songwriters of the 60s. These musical and lyrical sensibilities, combined with Noa’s Yemenite roots and Gil Dor’s strong background in Jazz, Classical and Rock, have created Noa and Gil’s unique sound, manifested in hundreds of songs written and performed together. Noa plays percussion, guitar and piano.

 

Shalom, Shalom!

i’m here to say a word or two
in the name of love and innocence
it’s been a long time they’ve been out of style,
but i won’t live in illusion,
there’s not much chance that things will change on lonely planet earth.

all that is natural, all that is free
like me loving you, and you loving me,
like the sweet fruit growing on a tree,
like the blood-red choral in the sea,
like shaking hands and sharing food,
and a real creative attitude
and a big strong hug,yes, that feels good,
and the miracle of birth

shalom shalom,
shalom shalom shalom,
shalom shalom,
shalom shalom shalom

you really don’t need a diploma
from any university
to understand and to enjoy
this plentiful diversity
you only need to clean your mind of all those pre-conceptions
and use your mouth for laughing and for asking and to kiss
communicate, communicate,
don’t think: “oh lord, i’ve come too late!” you’re always welcome at love’s gate
to wash your feet of fear and hate
so when you come and when you go,
the words are peace, goodbye, hello,
in a language that I know it goes like this:

shalom shalom,shalom
shalom shalom,
shalom shalom,shalom
shalom shalom

so if our strategy is love
(don’t bite my head off, i said love)
and you say: “duuuh,
so simple!”
yeah, but easy to miss.

so when you come and when you go,
so when you come and when you go,
the words are peace, goodbye, hello,
in a language that I know it goes like this:

shalom shalom,shalom
shalom shalom,
shalom shalom,shalom
shalom shalom

 

Distinguished Anthropologist Ruth Behar (recipient of the MacArthur Fellowship) returns to her native Cuba to profile the island’s remaining Sephardic Jews and chronicle her family’s journey to the U.S. as Cuban-Jewish exiles. Highlighting themes of expulsion and departure that are at the crux of the Sephardic legacy, Behar seeks reconciliation with Cubans on the island and advocates for the possibility of return and renewal. She debunks myths about the country’s Jewish community and unravels the influence of interfaith marriage, Afro-Cuban santería, tourism and the embargo on contemporary Cuban-Sephardic cultural identity. The result is a bittersweet, lyrical, and often humorous portrait of modern-day Cuba that few know exists today. Narrated by Elizabeth Peña. If you want to purchase this documentary go to the following link: Women Make Movies (films by and about women)

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History Cuban Jewish Community 1890’S – 2009

Jews in Cuba (from the Encyclopedia Judaica)

“The first Jewish group to settle in Havana after Cuban independence (1902) came from the United States. They founded the United Hebrew Congregation in 1906. They were followed by Sephardim, mainly from Turkey, whose communal congregation, Shevet Ahim, was founded in 1914. In the 1920s thousands of Jews from Eastern Europe arrived in Cuba, hoping to use it as a stepping stone to the U.S. Many of them settled in Havana, where they founded the Centro Israelita (Jewish Center) in 1925, together with a large number of social, religious, cultural, and political organizations. In the late 1930s and during World War II Havana became a temporary haven for thousands of Jews fleeing Nazi Germany, using loopholes in Cuba’s immigration laws. In May 1939, however, Havana was the scene of the tragic episode of the S.S. *St. Louis, whose passengers were refused landing and were compelled to return to Europe, where many of them perished in extermination camps.

Following World War II the Havana community prospered both economically and socially. In 1951 the Ashkenazi community laid the cornerstone for the Patronato, a magnificent building that symbolized the social mobility and prosperity of Havana Jews. When the Sephardim inaugurated their Sephardi Center, Fidel Castro was already in power.

The Cuban revolution of 1959 marked the decline of Havana Jews. Following the nationalization of private business, around 90% of them emigrated from Cuba, most of them to the United States. The government respected the right of the Jewish community to continue its religious life, but the demographic decline, the emigration of lay and religious leaders, and the influence of the atheistic policy of the state had a growing impact on Jewish life. In 1973 Cuba severed its diplomatic relations with Israel, and the isolation of Havana Jews increased.”

For additional information on the Jews of Cuba see:

New Article! Cuba’s Dwindling Jewish Community Fighting For its Life

The Cuba-America Jewish Mission (The CAJM)

Cuba – The Virtual Jewish History Tour

B’nai B’rith International Cuban Jewish Relief Project

The Jews of Cuba

Mission to Cuba: The United Synagogue of Conservative Judaism, Southeast Region

 

Frituras de Malanga

2 medium malanga or taro root, about 1 pound (available in Spanish markets)
1 small onion
1 teaspoon white or apple cider vinegar
1 1/2 teaspoons salt
1 egg
1 Tablespoon finely chopped parsley (optional in Cuba)
Freshly ground black pepper (optional in Cuba)
Vegetable oil for frying


1. Peel the malanga. Grate, using the finest grating disk on your processor. Grate the onion in the same way. Replace the grating disk with the steel blade and pulse on about 20 times until the pieces are quite small but not mushy. Transfer to a bowl. Alternatively, grate the malanga and onion on the fine side of a grater and place in a bowl.
2. Add the remaining ingredients except the oil and mix well.
3. Heat about 1 inch of oil in a frying pan until very hot, about 375°F.
4. Using a teaspoon, drop the mixture into the hot oil. Fry until golden on each side.
5. Drain on paper towels.
6. Serve with Mojo sauce, sour cream, apple sauce, or salsa. Yield: approximately 40 small fritters.

Mojo Sauce
The ubiquitous orange trees in Andalusia are not the sweet variety we associate with Valencia; they were probably brought to this region with the Spanish conquistadores. Sour orange juice is now a common ingredient in Cuba, confirming its roots in Spanish and possibly Jewish cooking (the first Spaniard to set foot on Cuba was a Jew–Columbus’ scout).

Mojo Sauce

1/4 cup olive oil
6 large cloves garlic, finely minced
1/2 cup sour orange juice or 1/4 cup orange juice and 1/4 cup lime juice
1/2 teaspoon ground cumin
Salt and freshly ground black pepper to taste

1. Heat a 1-quart saucepan for 15 seconds. Add the olive oil and heat for 10 seconds.
2. Add the garlic and cook for 20 seconds or until it just starts to get lightly golden. Do not let the garlic brown or the sauce will become bitter.
3. Add the remaining ingredients and bring to a rolling boil. Cook for three minutes.
4. Remove the sauce from the heat. Adjust the seasonings if necessary and chill until ready to serve with the fritters or on top of vegetables, meats, or fish. Yield: approximately 1 cup of sauce.
Recipe courtesy of Reform Judaism Magazine

Jewish Voices Of Color Must Be Heard by David Love


As we enter this holiday season, Jews around the world will celebrate Hanukah. And the global Jewish community is a diverse one, a multicultural and multiracial assemblage, by no means monolithic, representing millions of people throughout the world. Jews in China look like other Chinese, while Jews in India resemble other Indians, as is the case with the Igbo Jews of Nigeria and the Lemba of Southern Africa, and so on. They differ in their religious and cultural expression. For example, some may not know about glatt kosher, but still observe traditional dietary laws. And in some places only women can become a mohel (the person who performs circumcisions on baby boys).

But like a faulty census that leaves out people and portrays an inaccurate picture of what is happening, the Jewish Diaspora is not counting all of its members. Part of the reason is that Jews of color are often held in suspicion, not viewed as real or authentic. The reality is that black and brown Jews always existed, and for thousands of years. Given the places where the stories in the ancient scriptures took place, what else could you expect? Yet, media images – including Charlton Heston’s portrayal of a blond-haired, blue-eyed Moses in The Ten Commandments – only serve to create confusion concerning race and Judaism.

“Jews of color have been like Jerzy Kosinski’s The Painted Bird, a bird trying to reintegrate itself into its flock, but looks so different that the flock would turn itself on the painted bird, pecking on the painted bird until it falls to the ground,” said Rabbi Capers Funnye, head rabbi of the predominantly African-American Beth Shalom B’nai Zaken Ethiopian Hebrew Congregation in Chicago. The congregation was founded in 1918 by a rabbi from Bombay, India.

Rabbi Funnye converted to Judaism, but his introduction to Judaism was through the lens of Africa. His congregation combines the usual Jewish prayers with gospel music and the beat of the drum. But that is ok, because that is what culture is all about. “Jewish practices are based on cultural adaptations, where people found themselves,” the rabbi notes. Although he is a rabbi with extensive knowledge and undeniable passion, Rabbi Funnye is asked if he is really a Jew. “For a Jew who don’t look like you, that question is offensive,” he responds.

Rabbi Funnye – who is also a member of the Chicago Board of Rabbis, and the cousin of First Lady Michelle Obama – recently gave the keynote speech at a symposium on race and Judaism at Temple University. The symposium was convened by Professor Lewis Gordon of Temple’s Center for Afro-Jewish Studies, and had participation from the Institute for Jewish and Community Research and Be’chol Lashon, a San Francisco-based group which encourages ethnic, racial and cultural inclusion in the Jewish community.

The conference was refreshing in that it invited a discussion on subjects usually not covered in academia or the mainstream Jewish community. For example, there was a discussion on Rabbi Alysa Stanton, the first African-American woman ordained as a rabbi, and the first black rabbi to lead a majority white congregation. Stanton, whose congregation is in Greenville, NC, received death threats and required a police escort the day she was installed as rabbi.

Another topic of discussion was Rabbi Abraham Joshua Heschel, that mythic symbol of black-Jewish cooperation who marched with Dr. Martin Luther King. Rabbi Heschel is a great source of pride for the Jewish community, yet he was marginalized during his life, and regarded as an oddball. Other rabbis advised him to stay away from the rabble-rouser King. And today, Heschel’s anti-racist, social justice message is defanged.

Further, there was an examination of black-Jewish relations and the civil rights coalition, and the manner in which Jews benefited from civil rights in ways blacks could not; the focus by organizations such as the ADL on issues of Jewish authenticity and Minister Louis Farrakhan, when there are genocides taking place around the world; concepts of whiteness and blackness, and the ways in which the Jewish communities have negotiated race. Participants also tackled such weighty issues as black power, and the attempts to equate it with anti-Semitism; the disproportionate representation of neoconservative Jewish voices in American political discourse, and the use of white Ashkenazi Jewish voices as the authoritative voice against affirmative action.

Included in the symposium was the inevitable discussion of Israel, and the ways in which some immigrants become “white” when they arrive in Israel, although they were not considered as such in their home countries. And of course, there is Israel’s occupation of Palestine. Rabbi Funnye, who works with the Palestinian-American community in Chicago, believes that Israel must do a better job of showing its own diversity. He also shed some light on African-American perceptions of the Israeli-Palestinian conflict. “Black people don’t say anything because they see the Palestinians as David, and Israel as Goliath,” Funnye concluded. “They don’t want to be called anti-Semites.”

These are tough issues, to be sure, and the conversations must continue at Temple University and throughout the country and the world. A culture benefits when its diverse voices are allowed to express themselves. This is how a culture sustains itself and grows. Jews of color have much to contribute, and much to say. And they must be heard.

BlackCommentator.com Editorial Board member David A. Love, JD is a journalist and human rights advocate based in Philadelphia, and a contributor to the Huffington Post, theGrio, the Progressive Media Project and McClatchy-Tribune News Service, among others. He contributed to the book, States of Confinement: Policing, Detention, and Prisons (St. Martin’s Press, 2000). Love is a former Amnesty International UK spokesperson. His blog is davidalove.com.This article first appeared in The Black Commentator and is republished with permission.
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The song “Memories of Africa – Zichronot me Africa” performed by the Sheba Choir and composed by Shlomo Gronich

Amazon Reveiw by Michael Ophir: The Black Jews of Africa by Edith Bruder is an interesting, well written book. The author goes to great lengths to educate the reader as to the origins and whereabouts of various Jewish or Judaic communities across the African continent.

However, what should be noted in several instances, the author insinuates that many Jewish communities are not actually Jewish. For instance, she refers to the Jews of Ethiopia as the “so-called” Jews of Ethiopia. Why are they “so-called”?. Even if they are not descendants of the Hebrews, if they practice Judaism, they are Jews. Why do people not refer to Russian Jews as “so-called” Jews of Russia? After all, many Russian Jews today have much weaker links to Judaism than the Jews of Ethiopia.

Besides this disturbing point, the book is informative and a must read for any interested in this topic. The emergence and in some cases re-emergence of Judaism and Jewish communities in various parts of Africa is a movement that is gaining momentum as people on the continent discover the religion and their roots. A must-read for all interested in Jewish/African or African-Jewish topics.

In Celebration of Pesach: Exodus, Movement of Jah People

Exodus, movement of Jah people, oh yeah
Open your eyes and let me tell you this
Men and people will fight ya down (Tell me why?)
when ya see Jah light
Let me tell you, if you’re not wrong (Then why?)
ev’rything is alright
So we gonna walk, alright, through the roads of creation
We’re the generation (Tell me why)
trod through great tribulation
Exodus, movement of Jah people Exodus, movement of Jah people
Open your eyes and look within
Are you satisfied with the life you’re living?
We know where we’re going; we know where we’re from
We’re leaving Babylon, we’re going to our fatherland
Exodus, movement of Jah people (Movement of Jah people)
Send us another Brother Moses gonna cross the Red Sea
(Movement of Jah people)
Send us another Brother Moses gonna cross the Red Sea
Exodus, movement of Jah people Exodus,
Exodus, Exodus, Exodus, Exodus, Exodus,
Exodus, Exodus Move! Move! Move! Move! Move! Move!
Open your eyes and look within
Are you satisfied with the life you’re living?
We know where we’re going; we know where we’re from
We’re leaving Babylon, we’re going to the fatherland
Exodus, movement of Jah people
Exodus, movement of Jah people Movement of Jah people
Move! Move! Move! Move! Move! Move!
Jah come to break down ‘pression,
rule equality Wipe away transgression,
set the captives free
Exodus, movement of Jah people
Exodus, movement of Jah people Movement of Jah people
Move! Move! Move! Move! Move! Movement of Jah people

United Colors of Judaism
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