Black Hebrew Israelites gather and proselytize in metropolitan areas. This group is usually made up of black and brown Americans who claim to be the true Israelites and that modern day Jews are impostors. Their presence in America has increased over the past decade. They have stepped up their efforts and are growing – both online and on the streets.

These people can refer broadly to people of African descent who claim to be descended from the biblical Israelites and practice certain Jewish rituals. The movement traces its origins back to the late 19th and early 20th centuries when Frank Cherry and William Saunders Crowdy claimed divine visions asserting that African Americans are descendants of the ancient Israelites.

Portrait de William S. Crowdy – vers 1907

The movement emerged from a stream of late 19th-century black nationalism that claimed African-Americans were the true descendants of the ancient Hebrews. Some estimates put the number of adherents in the tens of thousands, and the various member groups vary in ideology and outlook. Those differences are manifest in their views on Jews, with some seeking mainstream Jewish community acceptance, while others see their identity as separate from Judaism.

The movement combines elements from Christianity and Judaism but often rejects traditional Jewish practice, creating their own interpretations of biblical texts. They incorporate influences from various sources, including Freemasonry and New Thought. Practices can vary significantly between groups, with some adhering to strict dietary laws akin to kosher observance, while others might promote a vegan lifestyle. They might also use Hebrew names and follow certain biblical commandments in unique ways.

The Southern Poverty Law Center (SPLC) classifies some Black Hebrew Israelites as a hate group, naming one branch in particular, the Israelite Church of God in Jesus Christ. A 2008 report from the center warned that extremism within the movement was on the rise. “Although most Hebrew Israelites are neither explicitly racist nor anti-Semitic and do not advocate violence, there is a rising extremist sector within the Hebrew Israelite movement whose adherents believe that Jews are devilish impostors and who openly condemn whites as evil personified, deserving only death or slavery,” the SPLC said. Extremist Hebrew Israelites can be found on street corners literally shouting their doctrine, which can include Holocaust denial, misogyny and anti-LGBTQ invective, at passersby; they are especially visible in major Northeastern cities like New York, Philadelphia, Baltimore and Washington, DC, as well as in Florida and some Southern states.

Don’t Hebrew Israelites have a community in southern Israel?

One part of the wider Black Hebrew Israelite movement began arriving in Israel in the late 1960s, where they settled in the Negev Desert town of Dimona.

There were tensions at first between Israeli authorities and the group, but these have been mostly resolved. In recent years, members of the group have become citizens and integrated into Israel’s diverse music scene.

In January 1981, a delegation of African American leaders traveled to Israel to study the plight of the Original Hebrew Israelite Nation (now called the African Hebrew Israelites of Jerusalem). At the time, around 1,500 Hebrews were living in severely overcrowded apartments in three Negev towns and struggling to support themselves without the legal right to work. As chairman of the Black Americans to Support Israel Committee (BASIC) civil rights activist Bayard Rustin led the delegation. He and five others spent 11 days in the country and held meetings with Israeli government officials — including President Yitzhak Navon, Interior Minister Yosef Burg, Foreign Affairs Minister Yitzhak Shamir and Moshe Dayan — as well as U.S. Embassy officials, representatives of American Jewish organizations, Hebrews, and others.

After the trip, the delegation produced a report with their findings and recommendations. In addition to absolving Israel of discriminating against the Hebrews based on race, the delegation acknowledged that the government faced a “very perplexing problem” — and one that demanded immediate action.

The delegation’s recommendations were to establish a clear policy regarding the Hebrews’ status in the country and, in the meantime, give them temporary work permits. The report also encouraged Israel to review its procedures at Ben Gurion airport, where immigration officials were reportedly discriminating against and even deporting African American travelers who were suspected of trying to join the community.

“This behavior on the part of Israeli officials risks being perceived as racist no matter what explanations are given,” the report said. “Beyond this, such behavior encourages anti-Israel propaganda, and creates conflict between American Jews and American Blacks.”

Black Hebrew Israelite beliefs

1. Hebrew Israelites believe those whose ancestors were put in bondage during the Trans-Atlantic Slave Trade are the true descendants of Biblical Israel.
2. Hebrew Israelites believe modern day Israelites and Europeanized Jews are impostors and not the real descendants of true Israel.
3. Hebrew Israelites usually hold the King James Version of the Bible as authoritative. Some only hold to the Old Testament. Most hold to the Apocrypha as well.
4. Hebrew Israelites believe the “time of the Gentiles” means “the time of the white Europeans”, whom they refer to as Edomites or Esau. They believe this time is almost over; America and its allies will soon be judged.
5. Hebrew Israelites believe righteousness is achieved by law keeping. Strict Sabbath-keeping, dietary restrictions and a certain physical appearance is important (e.g., fringes and beards are good).
6. Hebrew Israelites believe Jesus Christ (although they use a different name – “Yahshuah” – or some other name) was a black man.
7. Many (not all) Hebrew Israelites believe “Edomites” (white people) can’t be saved. They are destined to be killed or slaves for Hebrew Israelites after the Messiah returns. Others believe “Gentiles” (non-Hebrew Israelites) can be grafted into the Kingdom if they keep the law and are under the authority of a Hebrew Israelite.
8. Hebrew Israelites believe both heaven and hell are conditions – mere “states of mind”. Neither are viewed as metaphysical realities as they are in orthodox Christianity.
9. Hebrew Israelites are usually part of the Sacred Name movement: they believe you must refer to God as “Yah” (or some other name). Their preference for God’s name usually depends on their individual sect (which they call “camp”).
10. Hebrew Israelites believe by spreading their message they are gathering the scattered Israelites who do not yet know their true ancestry and heritage. In essence, their mission is to build a nation.

Five Common Practices/Characteristics

1. On the street, Hebrew Israelites tend to be boisterous, belligerent and bold. They blurt, blare and bellow. If you engage a member on the street, be prepared for a noisy encounter. They often enjoy shouting obscenities at pedestrians and onlookers, especially those whom they deem to be morally repugnant (e.g., women wearing pants, black-and-white couples, etc.).
2. Hebrew Israelites craft their own signage. Common images include politicians with devil horns, “white Jesus” portrayals, images of slavery (men with scarred backs, slave ship diagrams, etc.) and the all-important 12 Tribes of Israel genealogy chart. For example, the Tribe of Judah is said to be the ancestors of black Americans, Isaachar for Mexicans and Gad for Native Americans.
3. Hebrew Israelites travel in groups. I’ve seen anywhere from three to a dozen congregate.
4. Hebrew Israelites members love to carry tattered old Bibles. Their messages include heavy doses of Scripture. Usually, there is a primary speaker and then a Scripture reader. The speaker will shout a verse to the reader – “Give me that Deuteronomy 28!” – and then the reader yells it out – loudly.
5. Most Hebrew Israelites will engage you – to a certain extent. If they view you as “having a demon” (a common accusation they make against opponents), they act dismissive and aggressive. If they see you as interested (but not too “talky”), they love the chance to lecture and even “cross-examine” you (“What does ADAM mean?” “What does Judah mean?”).

The relationship between Black Hebrew Israelites and Ethiopian Jews

The relationship between Black Hebrew Israelites and Ethiopian Jews, often referred to as Beta Israel, is complex and not uniform across all Black Hebrew Israelite groups. Not all Black Hebrew Israelites hold the same views regarding Ethiopian Jews, but there are significant points of divergence:

• Identity and Heritage: Some Black Hebrew Israelite groups believe that they are the true descendants of ancient Israelites, often excluding or not recognizing the Jewish identity of other groups, including Ethiopian Jews. This stems from their belief that African Americans are the direct descendants of the biblical Israelites, while they may view modern Jews, including Ethiopian Jews, as imposters or not true to the original Israelite lineage.
• Different Religious Practices and Beliefs: Black Hebrew Israelites often have distinct religious practices and beliefs that diverge from mainstream Judaism, including Ethiopian Judaism. They might not recognize Ethiopian Jews because their practices do not align with the interpretations and customs that Black Hebrew Israelites follow, which can include a mix of Christianity, Judaism, and other influences.
• Political and Social Context: The recognition or non-recognition can also be influenced by political and social contexts. Some Black Hebrew Israelites have expressed anti-Semitic sentiments, which can extend to not recognizing any form of contemporary Judaism, including that practiced by Ethiopian Jews. However, it’s important to note that not all Black Hebrew Israelites are anti-Semitic, and some have worked to build bridges with various Jewish communities.
• Historical and Organizational Differences: Ethiopian Jews trace their lineage back to ancient times, with traditions and rituals that have been practiced for centuries in Ethiopia. Black Hebrew Israelites, on the other hand, have a more recent origin, starting in the late 19th or early 20th century in the United States, with different founders and historical developments. This historical divergence can lead to a lack of recognition or acknowledgment between the two groups.

Conclusion

The movement has gained more public attention through high-profile incidents or endorsements by celebrities like Kyrie Irving and Kanye West, although these associations do not necessarily represent the views of all Black Hebrew Israelites. In summary, while some Black Hebrew Israelites might not recognize Black Jews (and Ethiopian Jews in particular) as part of their understanding of Israelite identity due to differences in religious practice, heritage claims, and sometimes ideological stances, the relationship is a complex with both Jewish communities and other African American religious movements, with some Black Hebrew Israelites adopting anti-Semitic stances, while others focus on cultural and spiritual identity.

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Note: *The choice of a jazz terminology like “syncopated” aims to reflect the complex, sometimes off-beat relationship, and “dance” to suggest the dynamic and interactive nature of the debate, while “discordant” highlights the conflict and tension between the two groups.

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Sources

A. Ehrman, « The Commandment Keepers: A Negro Jewish cult in America today », Judaism: A Quarterly Journal, No. 8, 1959, p. 266-270 ; H. Brotz, The black Jews of Harlem : Negro nationalism and the dilemmas of Negro leadership, New York, Free Press of Glencoe, 1964 ; A. Dobrin, A history of the Negro Jews in America, Mémoire non publié, City College of New York, 1965 ; R. Landes, « Negro Jews in Harlem », Jewish Journal of Sociology, Vol. 9, No. 2, 1967, p. 175-189 ; H. Waitzkin, « Black Judaism in New York », Harvard Journal of Negro Affairs, Vol. 1, No. 3, 1967, p. 12-44.

P. Chireau, N. Deutsch (éd.), Black Zion : African American religious encounters with judaism, New York, Oxford University Press, 2000, p. 3.

J. S. Dorman, Chosen people : the rise of American Black Israelite religions, New York, Oxford University Press, 2013, p. 200.

R. S. Gold, « The black jews of Harlem : Representation, identity, and race, 1920-1939 », American Quarterly, Vol. 55, No. 2, 2003, p. 179-225.

Lincoln County Courthouse (Chandler, Oklahoma), Miscellaneous records, Book 1, Certification of ordination of William S. Crowdy, p. 410.

D. Shapiro, « Factors in the Development of Black Judaism », in C. E. Lincold (éd.), The Black Experience in Religion, New York, Anchor Press, 1972, p. 266.

The Salt Lake herald (Salt Lake City, Utah), 27 octobre 1907, p. 4 (Chronicling America)

U.S. Department of Commerce, Religious Bodies 1936, New York, Norman Ross Publishing, 1941, p. 434, 486