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012 A Voice From Tsiyon – We Will Survive by Jordan Chaviv

 

012 A Voice From Tsiyon – We Will Survive

Jordan Chaviv is an extremely talented Judaen exile who has returned home to Eretz Yisrael in body and in spirit and he is worth knowing about. Jordan was born and raised in France, but after his father passed away when he was Bar Mitzvah age, his mother relocated his family to Montreal, Canada, in hopes of a better future. In his his late teens, Jordan began to get involved into music seriously and as each year went by he developed his talents and skills and portfolio further.

By the age of twenty four years old, Jordan Chaviv whose real name is Jordan Cohen, was burnt out, probably from lack of spiritual nourishment. He had everything else going for him, but just being a successful Judaen and making money and humanism and materialism was not nearly enough for his soul. One day, Jordan suddenly went to the one place on the planet that a Judaen exile can go to for healing, and that home to Eretz Yisrael.

Jordan found himself in Yerushalyim, the eternal Capital city of the the Tribes of Israel, where like many lost, Judaen exiles wandering the Middle Eastern Disney Land, it wasn’t too long that he found himself studying Torah in a Yeshiva and not too long thereafter keeping the Shabbat and other Judaic laws. It is fair to say that Jordan Chaviv became observant of Jewish law or in other words, a Ba’al Teshuva.

When the great Rabbis and the students of Yerushalyim heard Jordan’s voice singing words of Torah for the first times, there is no other way of putting it except that time stopped for many of them. Jordan was encouraged to sing and to perform and the rest is history.

Here is a video  / song by Jordan called We Will Survive. I like the song.

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010 The Last Prophet: Exchange of populations

 

The Last Prophet 010: Exchange of populations

Rabbi Meir Kahane

Written by Rabbi Meir Kahane

Reprinted with permission
In all the furor that has been created in Israel and the world Jewish community over the suggestion by certain “radical” Jews that Israeli Arabs be transferred from the country, there appears to be forgotten the fact that such an action would only be the second part of an ultimate exchange of populations.

The fact is, that with the creation of the Jewish state in 1948, hundreds of thousands of Jews fled Arab countries, almost all of whom left behind all their property for which compensation was never paid. It is worth while to look at the record before we dismiss the concept of the transfer of Arabs from Israel. Algeria had 150,000 Jews in 1948. Pogroms in that country had occured almost every 10 years since tha 1890′s, and during the 1930′s, many Jews of Constantine were massacred despite French intervention. In 1961, the Front de Liberation Nationale (FLN) attacked the large cities where most of the Jews lived and 100,000 were forced to flee the country, leaving behind all their belongings.The FLN desecrated the Great Synagogue at Algiers and the ancient Jewish Cemetary at Oran, and succeeded in driving out all but 900 Jews by 1973. And so: Algeria 1948: 150,000 Jews; Algeria 1973: 750 Jews.

In Morocco in 1948 there were 300,000 Jews. On June 7 of that year, mobs in Oujda sacked the Jewish quarter, killing and wounding hundreds of Jews, and in nearby Djerada, 30 Jews were massacred by Arab mobs the same night. The new revolutionary government passed anti-Jewish laws so severe that they drove out 300,000 Jews. With the return of the Sultan in 1961, there was some relaxation of the laws; but by 1973 only 25,000 of the original 300,000 Jews remained. Morocco 1948: 300,000 Jews; Morocco 1973: 25,000 Jews.

There were 23,000 Jews in Tunisia in 1948. Following the revolutionary government’s program of Arabization, Jews became “instant scapegoats ,” and many were arrested for “economic” crimes simply for being merchants or practicing any gainful occupation. By 1973, all but 9,000 Jews had been driven out of Tunisia. Tunisia 1948: 23,000 Jews, Tunisia1973: 9,000 Jews.

Syria had 45,000 Jews in 1948. They had prospered under the Turks and the French, but when the Arabs took over, they at once became the target for both official and unofficial violence. Anti-Jewish legislation froze bank accounts and confiscated property. New laws forbade Jews to sell their property or move more than three miles from their homes. Special identity cards were issued to them, and they were allowed to work only at certain jobs. Government employees and military personnel were forbidden to patronize Jewish shops. Today there are fewer than 4,000 Jews in Syria, and they are under constant attack. Syria 1948: 45,000 Jews, Syria 1973: 4,000 Jews.

Rabbi Meir Kahane
Rabbi Meir Kahane

There were 45,000 Jews living in Libya in 1948. In Tripoli in 1945, 120 Jews had been killed by mobs of Arabs. After independence, most of the others were driven from the country, many were murdered after the Six-Day War and numerous others were arrested. In 1976, there were only about 70 Jews remaining in the country ruled by Colonel Qaddafi. Libya 1948: 45,000 Jews, Libya 1976: 70 Jews.

Jews have been in Egypt since Biblical times, and Alexandria had once been, at least partially, a Jewish city. In 1945, the pro-Nazi “Young Egypt” group led anti- Jewish rioting in which many Jews were killed. In 1947, a new law for companies made it practically impossible for Jewish businesses to operate. Egypt had 75,000 Jews in 1948, when bombings, burnings and looting destroyed almost $50 million worth of Jewish property. After the overthrow of King Farouk by Nasser and his “Free Officers,” life for Jews became intolerable in that country. After the Suez War, 3,000 Jews were arrested and imprisoned without trial.

Thousands of others were presented with deportation orders forcing them to quit the country within days and leave all their property behind. By 1967, Nasser had managed to force all but 3,000 Jews out of Egypt. There were fewer than 500 Jews remaining in the land ruled by the “moderate” el-Sadat in 1976; the rest were driven out to find new homes, mostly in Israel. Egypt 1948: 75,000 Jews, Egypt 1976: 500 Jews. ( Amnesty International reported in 1976 that there were only 350 Jews in Egypt.)

Iraq was the home of 125,000 Jews in 1948. Since then, the revolutionary government has conducted an almost incessant campaign of terror against them. Nine Jews were hanged in public and 68 tried as Israeli spies in January 1968 while chanting mobs moved through the streets beating up any Jew that passed their way, women and children included! By 1973, only 400 Jews remained in Iraq. Iraq 1948: 125,000 Jews, Iraq 1973: 400 Jews.

Yemen, where 54,000 Jews lived in 1948, had none in 1976. Hundreds were killed, and the rest found shelter in British bases until they were carried to Israel by Operation Magic Carpet. Before that, it was legal to stone a Jew to death, and the law decreed that ” fatherless Jewish children under thirteen be taken from their mothers and raised as Muslims.” Yemen 1948: 54,000 Jews, Yemen 1976: No Jews whatsoever!!

In Aden, there were 5,000 Jews in 1947, but in 1976 there were none. In December, 1947, Arab mobs attacked the Jewish quarter, killing several people and burning down buildings. Between 1948 and 1967, most Aden Jews fled to Israel. The 130 who remained fled after the riots in June 1967 to escape torture and certain death. Aden 1948: 5,000 Jews, Aden 1967: No Jews Whatsoever!!

A total of some 750,000 Jews fled Arab lands since 1948. Surely it is time for Jews, worried over the huge growth of Arabs in Israel, to consider finishing the exchange of populations that began 35 years ago.

Written by Rabbi Meir Kahane 4 Nisan 5743–March 18, 1983

009 The Last Prophet: Uncomfortable Questions For Comfortable Jews

 

The Last Prophet 009 :

Rabbi Meir Kahane

Rabbi Meir Kahane

Uncomfortable Questions

For

Comfortable Jews

By Rav. Meir Kahane
Written in 1988

“Defamation is the last refuge of frightened non-thinkers…Those who cannot respond…vilify.”

1. For nearly twenty centuries the Jewish people were without a homeland of their own and, thus enjoyed such minority “benefits” as Inquisitions, crusades, pogroms, and Auschwitz. FINALLY through G-D’s mercy, they have a land of their own, where they can determine their own fate and kept their own unique identity. But Israel is, of course a democracy, and you, as a good Jew, totally committed democracy, would never have it any other way…

Question: Do you, therefore think that Arab citizens of Israel have a right to peacefully and through coexistence, become a majority and, then, democratically, vote Israel out of existence as a Jewish state? The Arab birthrate is nearly three times higher than that of the Jews in Israel. The number of Jewish immigrants coming to Israel is at an all time low, while the many more Jews leaving the country for the west. (Note: Essentially, the Jewish population has only grown at the required rate because of immigration, while the Arab population has steadily grown because of a high Arab birthrate.) How many Arabs will there be in Israel in 10 years, in 20 years? How many will sit the Knesset? How many will sit on the committee on foreign affairs and security and listen to confidential reports from the Chief of staff on the Syrian threat? Perhaps the Chief of staff will be Arab? Why not, Democrat?

Question: The Declaration of Independence of Israel, of course, guarantees equal political rights for all its citizens, Jews and Arabs. This is democracy.
The Declaration of Independence of Israel guarantees that Israel shall always be a Jewish State. That is Zionism.
Under the first paragraph, of course, the Arabs have a right to democratically become a majority and create and Arab state just as Jews created a Jewish one in 1948. Under the second paragraph, of course, Jews have a right to prevent the Arabs from ending the Jewish, Zionist state even though they become a majority through democracy. Which paragraph do you read? Does the Declaration of Independence of Israel create a state of Jews or a state of schizophrenia?

Question: The Law of Return, passed by Ben-Gurion, grants automatic citizenship in the state of Israel to Jews only. Was Ben-Gurion a racist? Was Rabbi Meir Kahane ZT”L?
Rabbi Meir Kahane ZT”L sponsored a law in the Knesset forbidding the transfer of national land in Israel to non-Jews. The by-laws of the Jewish National Fund state that “the ownership of national land in Eretz Israel is that of the Jewish people forever. These lands are to be given to be worked and rented to Jews and shall not sub-leased.” Do you think that the Jewish National Fund is racist? Was Kahane?

Question: Rabbi Meir Kahane ZT”L sponsored a Knesset bill forbidding intermarriage between Jews and non-Jews. The Torah explicitly forbids the same thing (Deuteronomy 7). Rabbi Meir Kahane ZT”L bill was thrown out as “racist”. Will you therefore, throw it out of your synagogue or temple?

Thousands of Jewish women are married to Arabs and other thousands live with them, without the benefit of marriage. They have tens of thousands of children (Jewish by Jewish law, Arab in practice). The former Israeli President Chaim Herzog, has not only refused to condemn intermarriage in Israel between Jews and Arabs but has praised the mixed Jewish-Arab commune of Nve Shalom which is the center of assimilation in Israel, as a “ray of light in the Middle East” Are you proud of this man, who was also the first President to attend the Communist party convention where a message from Arafat condemning the aggressive Zionist state was read?

Question: As in the case of most Jews, you are convinced that the Israeli Arab is a loyal citizen of the country. Do you really think he loves living in a country that is officially proclaimed “The Jewish State”? That has a Law of Return, which applies to Jews only and not to Arabs? That has a national, Ha’tikva, which speaks of “the soul of a Jew yearning”? Do you think that on Independence Day he happily celebrates his defeat? Do you think that he is an imbecile?

Question: Do you think that by raising the Arab’s living standard – giving him electricity, plumbing, and higher education – he will be a “good” Arab? That you can buy his national pride with and indoor toilet? That when he becomes the majority he will allow Israel to remain a Jewish state? How much contempt can you have for the Arab?

Rabbi Meir Kahane

Rabbi Meir Kahane

Question: Tens of thousands of ex-soldiers are unemployed in Israel because employers would rather hire Arabs at coolie wages. A wave of emigration from the county of those young soldiers is taking place. The Talmud proclaims: “The poor of your people come first”. Is that racist? Are you satisfied with the present situation? How many more Israeli taxi-drivers do you want to see in New York, Toronto, and Los Angeles?

Question: Along list of Jews murdered within the boundaries of Eretz Israel and the pre-1967 boundary grows every week, as yet another one is murdered. Soldiers have been murdered as they hitchhike; Jews are afraid to travel alone at night, and parents do not allow their children to freely in the streets in the evening. Do you think that this is the Zionist dream? Did we leave the fear of the ghetto and exile to build a Hebrew-speaking ghetto of fear? How many Arabs have been murdered by Jews while hitchhiking? How many Arab children have been raped and murdered by Jews? Whose country is it?

Question: In every Jewish bus in Israel there is a little sign that reads: “Watch out for suspicious objects”. People look under their sears, nervously. If a suspicious object is found – panic breaks out, Jews flee, the police come, and the area is closed off. Have you ever traveled on an Arab bus in Hebron or in Shchem? Why is there no little sign in those buses? Is it not a pleasure to able to ride free from fear – on an Arab bus? Are we normal?

Question: The liberals and leftist of Israel and the U.S. say that the reason why there is no peace is because of the “occupied lands of 1967”. In the 1920’s and 20’s, the years before Kahane-Kach, Kahane Chai, the years before the State of Israel, the Arabs massacred, raped, liquidated hundred of Jews (including 67 in one day in Hebron). What did they want then, when there were no “fascists” and “racists” like Kahane to incite them? Do you think that the massacres of 1929 were caused by the refusal of the Jews to give up the “occupied lands” of 1967? When the Arabs turned down the U.N. plan for an Arab and Jewish state in 1947, was that because of their anger over 1967? Do you believe that there is a need for a national couch for the Jewish liberals and leftists?

Question: Do you know that when 800,000 Sephardic Jews began pouring into Israel from an Exile where they never knew crime – thanks to their religious values that gave them spiritual and national strength – they were deliberately placed in irreligious institutions and kibbutzim where Judaism was ripped from them? That this was because the leftists feared that the immigrants would vote for other parties? That because of this, the overwhelming majority of criminals in Israel today are Sephardic Jews who were spiritually destroyed by the left? Do you think that along with Israel’s Holocaust day that commemorates the physical destruction of Jews by gentiles, there might be a second Holocaust Day to perpetuate the spiritual destruction of Jewish souls, by Jews?

Question: Any number of arrogant ignoramuses – whether they know anything about Judaism or not – have flatly stated that “Judaism” preachers absolute equality between Jews and non-Jews and is committed to democracy. First of all, do you believe that people who do not observe Judaism have the moral intellectual right to bring down precepts of a Judaism they reject? Secondly, does the Reform or Conservative Rabbi who does not believe that the Torah is Divine, G-D’s Law, but who decides for himself (herself?) what is “ethical” and “right”, have any right to talk about “Judaism”? Or, if his name is Cohen, should be not rather speak for himself and quote “Cohenism”? If people invent “ethics”, why be Jewish? Why not be “ethicalist?”along with your rabbi? In fact, who then, needs rabbis?

Question: In this connection, if Judaism is not based on Divine Law that insists that Jews observe ALL the laws, and your child asks you why he/she should obey any laws, could you tell him/her? If he/she wants to put an end to “tribalism” and “differences” and wants to be not Jewish, but a “human being”, could you answer him/her? If the average secular and non-observant Israeli youngster met a gentile who he/she wished to marry, could the average parent give him/her a rational NON-RACIST reason not to? Could you give one to your child who asks: “If all human beings are equal, brothers and sisters, and if the Torah is not G-D’s absolute, direct word, does not the very fat that the leaders in the Reform – Conservative, insist upon being “Jewish” create a barrier between us and the non-Jews?” Is that good? Would it not be better to be “human beings with no barriers”? Why not marry a nice, ethical, intelligent, pretty or handsome gentile without conversion at all? Why not just be “ethical” without reference to Jew or non-Jew?

Question: The essential difference between torah Judaism and Reform – Conservatism is that Orthodoxy believes that the Torah AS IS was actually, literally given by G-D to the Jewish people at the literal Revelation at Sinai. Whether you agree or do not, it must be admitted that if that IS so, it is certainly the compelling reason to be a Jew and thus different from other people (and of course, to observe all the Divine Laws of that Torah). More. Despite the fact that Reform denies that G-D appeared at Mt. Sinai and literally Revealed Himself and the Torah, at their convention in Jerusalem (June 30, 1983) they declared: “We believe that G-D has ordained a religious purpose for the people of Israel which distinguishes it from the nations of the earth”. As liberal humanists, ARE YOU NOT appalled at this rank racism and parochialism? If G-D did not appear and tell us this, how do we know – that we were “chosen”? If the Torah is not Divine, absolute truth, how do we hallow books that have “barbaric” and “archaic” portions in them? If ethics are our yardstick are there not gentile works that are ethical and beautiful? Is it not an emotional cowardice on the part of the Reform – Conservative leaders and parents that prevents them from breaking with narrowness and becoming simply human being?

Question: According to Reform’s Lenn Report (1972), no less than 14% of your rabbis admit to being atheist or agnostics. What kind of RELIGIOUS movement can spawn such “rabbis”? Is it not better to have an honest atheist with no ties to a temple than this kind of confusion? Furthermore, another 14% admitted to a non-traditionalist belief in G-D, similar to that on one of Reforms leading rabbis, Roland Gittelson, stated: “I don’t believe in miracles; I don’t believe that G-D is a person or a discrete being… I believe that G-D is a force, an intelligence.” (Reform Judaism, Winter ’83)
Now, TRUTHFULLY, do you know what this means? Is it intellectually honest? Is it not more logical and honest to say as Orthodox do, that G-D controls all destiny, performs miracles, and is the G-D of History? Or just honestly admit that He does not really exist as someone you can pretty to and stop going to Temple?

Question: In the face of all this, would you be surprised to know that while Judaism commands us to respect the non-Jew who has accepted Monotheism and basin human laws, and enjoins us to treat him with love and ensure his basic, social, economic, and religious rights, it forbids and non-Jew from holding any position of authority in Israel? That a non-Jew cannot be a citizen or hold office in the Knesset or any other position of power over Jews? That a non-Jew who accepts this must be allowed to live with his basic personal rights in Israel and then treated with decency and respect, but one who is not prepared to accept this status is not allowed to live in the Land of Israel? Have you ever studied the Talmud and Maimonides? Would you like to check the sources? Has your rabbi? Would he even know where to begin to look?

Question: Does a Jewish state that is tottering, crumbling, and beset by crisis in every single sphere of life – the economic, the social, the military, the moral, not understand that Jewish destiny rests only on our commitment to G-D and Torah? That we Jews are not an ordinary people and our state not an ordinary state? That what will be for Jews and Israel, either glorious redemption or terrible tragedy, depends on our return to G-D? That a terrible, black cloud hovers over us and that time runs out?

Question: Judaism see the liquidation of the Exile and total Jewish return to the Land of Israel as a basic concept and commandment. More, it decrees that the Jewish communities that refuse to return home will not survive the Exile. Does the growing and burning wave of Jew-hatred in the world ring a warning bell? Will you follow the disastrous Jewish leadership, which was so silent during the Holocaust, so silent for 50 years on the Soviet Jewish issue? Will you let them destroy you too? Or will you follow Judaism and come home to Israel, NOW?

Question: Has any of this made any impression on you? Does your rabbi, Jewish leader. Synagogue, UJA fundraiser, raise these issues, or just money?

###END###

007 Hebrew Mayhem

 

lashon-hakodesh

Dustin HerlichBy Dustin Herlich

Lashon Hakodesh, which translates to “holy language”, is an essential pillar of Judaic life, both culturally and spiritually.  Hebrew is a tie that binds, and it binds tighter than the grip of your over-protective mother, or your innards after eating too much Matzo.  Throughout the ages, the ability to read Torah and pray in Hebrew has been passed down from generation to generation even under threats of certain death.  Considering how important Hebrew is to our ritualistic life; not to mention every day life in Israel for almost sixty years, we can safely assume that what we speak is essentially the same as our forefathers, right?   Unfortunately, no, we can’t.

temple

While written Hebrew has emerged from the sands of time remarkably intact, being carefully preserved through training and tradition, the spoken component has morphed and changed as the influence of other cultures seeped its way into Jewish life.  Not only that, but as Jews began living outside of Eretz Yisroel, they picked up bits and pieces of local accents and language along the way.  Today, we have what we call Modern Hebrew, which is the every day language you’ll hear in any Tel Aviv night-club and we have the Biblical Hebrew we are all familiar with from synagogue services.  For us anglicized fellows, think of it like the difference between Shakespeare, and how you talk now.  What you learned in Hebrew School might sound fairly archaic; it is still not completely true to the original.  The written letters and grammar might be there, but the elocution is not.
While there is some doubt regarding this position on proper pronunciation, a growing number of scholars and Rabbis are now seeing the light.  Leading the way in this enlightenment is Rav David Bar-Hayim, Av Beth Din of Machon Shilo (www.machonshilo.org) and head of Makhon Ben Yishai Institute for Torah Research.

According to Rav Bar-Hayim, “Our language is unlike any other- it comes direct from the Creator Himself… we know that the world was created in Leshon Haqodesh”.  Rav Bar-Hayim goes on to explain that several factors have influenced the decline of Hebrew pronunciation over the ages.  Primarily, the fact that Jews have been scattered throughout the world since the destruction of the second temple is to blame.  As Jews moved into new lands, they took on new accents.  You can be sure that the Hebrew spoken by a French Jew sounds very different than that of an American.  How about the difference between that of an American from the North of the US, or one more accustomed to Southern Drawl?

Also, if your family has been living in a Diaspora community for several generations, you’ve probably never had the opportunity to hear the correct pronunciation, how are you to know what it actually is?  Thankfully in the modern information age, and with the help of modern scholars like Rav Bar-Hayim, we can bring back what was once “lost” knowledge.  There are still communities of Sephardim and Taymanim (Yemenites) that do pronounce Hebrew correctly, and we can learn from them.  According to Rav Bar-Hayim, the Taymanim are actually the ones who have done the most faithful job of keeping proper pronunciation alive.

protohebrew

Rav Bar-Hayim is not alone in this thinking, and in his written works cites such scholarly heavy-weights as Avraham Yishaq Hakohen Kook and Rabbi R. Ya’aqov Emden.  As Rav Bar-Hayim points out, it was Emden that wrote in his Siddur that “Pronunciation must be complete and correct… Particularly one must not confuse alephs with ‘ayins and hehs”.  It is these details, and the attention to these details that set Rav Bar-Hayim apart from many of this peers.  As Hillel Greif, student of the Rav’s and webmaster of www.torahlight.com says “The first time I met him; I just knew there was something different.  I knew the very moment I met him that he was a special man, and I just had to learn from him.”  The Rav has often been seen as a controversial figure, but anyone who attempts to challenge the status quo is subject to be marginalized and called controversial.  During the time it took to write this article, the Wikipedia entry for the Rav changed as least twice, moving back and forth from a simply informational page, to  one filled with knocks on his character and political views.

hebrew

Rav Bar- Hayim’s mission is more than just to correct our accents; the Rav uncovers discrepancies in modern Judaic practice, and seeks to correct them.  By going back to original sources such as the Mishna, and the Jerusalem Talmud (as opposed to the Babylonian Talmud), Rav Bar- Hayim is able to bring back what has been lost to the majority of practicing Jews for centuries.  By bringing Judaism back to its roots, back towards correct procedure, pronunciation and ritual law, we strengthen the world Jewish community, and revitalize the very concept of what it is to be a Jew.

According to Hillel Greif, “It should matter to you that you are fulfilling mitzvah correctly.  If you’re not, then what’s the point”?  Hillel later went on to add “that’s one of the greatest things about Rav Bar- Hayim, he wants you to think for yourself.  He says to you “you can believe what you want, and keep doing things the way you are doing them, but have you done your home work like I have?  Have you read all the right Talmud Passages?  The Mishna?  Rashi?”  I’ve done my research, if you think you can correct me, cite a better source.” You can follow what the Rav says, but he only wants you to do it after you’ve looked into it yourself, and taken it upon yourself to properly carry out Jewish law”.

For more information on some of Rav Bar Hayim’s work, you can visit www.torahlight.com, as well as www.machonshilo.org.  Both sites house extensive collections of the Rav’s work.

003 Documentary Mayhem – Tattoo Jew by Andy Abrams

 
Tattoo Jew
Todd lives in New Jersey.

Todd lives in New Jersey.

Tattoo Jew

By Andy Abrams

When I was a child the only people I knew with tattoos were Jewish Holocaust survivors. The faded numbers inked on their arms, their immigrant accents, the Yiddish language they spoke together—this left a mark on my identity as indelible as any tattoo. Those numbers were a reminder of a tragedy so painful that many Jewish elders refused to talk about it. Those number tattoos were a symbol of hate, but they were also a testament to survival. “We have always been outsiders and we have often been persecuted, but we have always endured,” said Amber Roniger, “We have to remember that the Holocaust is still a scar on the psyche of Jews all over the world. That’s why my tattoos sometimes get such a negative reaction from other Jewish people.” This powerful dynamic is a central part of my interest in the topic of Jewish people with tattoos. I wanted to understand why there is a growing trend of young Jews getting inked with Jewish tattoos, especially in the context of so many reasons against it. With my best friend, photographer Justin Dawson, we created the idea for the film and book we have spent the last two years researching, writing, filming, and photographing: Tattoo Jew.

Tattoo Jew

Tattoo Jew

To understand why it is so profound for a Jewish person to have tattoos, especially tattoos with Jewish themes, one must first ask what it means to be Jewish. Being Jewish is many things to many people. There are Jews of all ethnic backgrounds, from all parts of the world. There are Jews who are religious and those who are not. If you ask Jewish people what it means to be Jewish you rarely get the same response. It’s like that joke; put two Jews in the same room and you will get three opinions. According to Dylan Weiswasser, who is tattooed with a Star of David on his elbow and has angel wings inked across his back, “Being Jewish is a one-on-one connection between myself and god. To be Jewish is a way of life. It’s a heritage.” Being Jewish is simultaneously a religion and a culture. The only way to understand the complexities of Jews with tattoos is to look at both of these at the same time.

Dylan from Los Angeles

Dylan from Los Angeles

Whether religious or cultural in origin the traditional Jewish belief is simple: Jewish people are not allowed to have tattoos. It is forbidden. It is religiously prohibited in the Torah (Old Testament), where it states in Leviticus 19:28, “You shall not mark your flesh for the dead, I am the Lord.” In Deuteronomy 14:1 it is written “You shall not cut yourselves,” which many rabbis have interpreted to include tattoo needles. There are also numerous religious commentaries that discuss the prohibition against tattoos and piercings. These all agree on the concept that tattoos are bad because humans are created in the image of god. In the Jewish worldview the body is sacred and to alter it with tattoos is unacceptable.

As if the religious prohibition itself were not enough to keep young Jews from getting inked there is a very popular myth that is familiar to most people. It is said that a Jewish person with a tattoo cannot be buried in a Jewish cemetery. In fact, this is not true at all, as any person familiar with Jewish law can tell you. Twin siblings Ari and Jesse Bacharach are both tattooed with Jewish themes and both of them are Jewish educators. Jesse pointed out, “Traditional Judaism outlaws tattoos, but the idea of not being buried in a cemetery is a myth.” However, it has been repeated so much that many people believe it to be a fact that they won’t be welcome in a Jewish cemetery with their ink. In response to peoples’ concern over the issue of burial Ari made the point, “I don’t worry about being buried in a Jewish cemetery. I’m more worried about being a good person while I’m alive.”

Tattoo Jew

Tattoo Jew

There is a very profound resistance to tattoos in traditional Judaism, and it adds even more dramatic tension to the decision of a young Jewish person to get tattooed. For a Jewish person to get a Jewish tattoo it is an act that is rooted in conflict. There is the disapproval of family and community, there are the religious prohibitions, and there is the powerful deterrent of the Holocaust as a cultural memory.

Everyone has seen old black and white photographs of pale and emaciated survivors at the concentration camps. The image of numbers tattooed on the arms of Jews is imprinted in the minds of Jews everywhere. The Holocaust conjures familiar images of pain and suffering. People know the stories of death camps and the have seen photographs of trains taking Jews to their slaughter. Not more than sixty years ago the Nazis killed six million Jews. The survivors have told the tales of brutality, cruelty and mass murder. At Auschwitz they stood in the mud, naked under gray skies. Tattoo needles buzzed as they were robbed of their individuality, marked with numbers like they were cattle being branded. They were tattooed with those numbers to make it more efficient for the Nazis to exterminate Jews.

dedicated to covering her entire body with Holocaust themed ink

dedicated to covering her entire body with Holocaust themed ink

Because Jews were forcibly marked with numbers the idea of Jewish tattoos often causes controversy in the Jewish community. For many people it is a reminder of a past that is too painful. Many parents of tattooed Jews fear for the safety of their children, feeling that they are at risk by having tattoos that call attention to their Jewish identity. “Jews were forced to wear yellow stars on their clothes or they were inked with numbers and this is something we can never forget.” Said Amber Roniger. Interestingly, all of the people I have interviewed who have tattoos with Jewish themes get those tattoos for similar reasons; each of them wants to wear their Jewishness proudly on their skin. It is a way for them to mark themselves as Jews in an act of pride. According to Orian Livnat, a tattooed Israeli Jew who has lived in the United States for most of his life, “You have to stand up for yourself. This is a way for me to show the world I am not afraid. I’m proud to be Jewish.”

In one dramatic case a woman named Marina Vainshtein has dedicated her entire body to be tattooed with images of the Holocaust. “They were humiliated, treated like animals, and then they were killed—six million Jews dead,” Marina said. She has made it her mission in life to make sure that the world never forgets the atrocity of the Holocaust, a topic about which she feels passionate. “They removed all humanity from them. Jews became a number instead of being a person,” she said. “They degraded them with tattoos, and dehumanized them as individuals.” What she wears on her skin is a memorial to all of the lives that were lost under the fascist regime of the Third Reich. “For me it is a way to reclaim something,” Marina told me, “It is a political act and it is a bold statement to have these tattoos. I want people to remember what happened there. It’s something so important to me that I’ve made my skin a canvas dedicated to remembering the Holocaust.”

Marina from Los Angeles

Marina from Los Angeles

Marina’s tattoos are not for the faint of heart. Her ink is all done in black and gray and includes an elaborate back piece that features a skeletal angel sitting on a coffin weeping, a train driving to Auschwitz, the open doors to an oven like the ones the Nazis used to burn Jews, a field of gravestones, and a scene of a death camp being liberated. Marina has words in Hebrew across her shoulders that translate in English as “The Earth Hide Not My Blood,” taken from a book of art by Holocaust survivors. On her lower back is a Star of David in flames under which are the words in Hebrew, “Lo Tishkoach,” meaning “Never Forget.” She has a number surrounded by flames tattooed on her forearm. On her stomach there is a synagogue on fire, and an image of a lamp made from human skin. Across Marina’s chest, in English, are the words “Never Again” in stylized script.

The notion that the world should never forget the Holocaust is one of the major themes in Jewish tattoos. In addition, there are other symbols and ideas that are common. Some of the Jewish tattoos I have found include the Star of David, words written in Hebrew or Yiddish script, the Menorah (the candles lit for the Chanukah holiday), the Hamsah (a drawing of a hand with an eye in the center of the palm, commonly used to ward off evil), and the Ten Commandments. In one case there has been a tattoo that shows a sense of humor about the whole taboo: an image of a pig with the word “Kosher” written above it. For anyone not familiar with Jewish dietary laws, this tattoo is ironic and funny because pigs are never kosher.

Orian Heart

Orian Heart

To get a Jewish tattoo may not seem like a big deal to most people who are inked. After all, other religious and ethnic groups have commonly used tattoos as a way to express their identity and pride. We all know the popularity in the tattoo world of traditional religious icons like Jesus on the cross or the Virgin of Guadalupe. Using Jewish symbols as tattoos is still in its infancy but there is a growing language of tattoo images that are meaningful to Jewish people getting inked. As this trend continues to grow I predict that there will be some really interesting images and ideas that combine a sense of Jewish identity with some of the more traditional iconography of tattooing.

In fact, there are a few people who are starting to blend traditional tattoo images with concepts from their Jewish identity. All of Orian Livnat’s tattoos use familiar tattoo images and at the same time they relate to his Jewishness. All of the words in his tattoos are done in Hebrew. “On my left arm there is a background of Japanese-style clouds and cherry blossoms interwoven with the image of the world on fire in blue flames, and “Chai” (the Hebrew word “Life”) is written in the center of the world,” Orian told me. On his right arm there is a rose with six drops of blood. “One drop of blood for every million Jews killed in the Holocaust,” he said. Under the rose is a gravestone with a Star of David sitting above a flaming skull and crossbones and the Hebrew word “Zachor” which means “Remember.” Next to the tombstone is a dove designed in the traditional style of a tattooed bluebird; it is stabbed through with a long dagger and a banner next to it reads “Tragedy.” On his elaborate chest piece, with cherubic angels and the words “Ima” and “Aba” (“Mother” and “Father”) written on a banner in Hebrew, there is a Star of David designed like the nautical-style five pointed stars many people have. Orian has found a creative way to join the worlds of traditional Judaism and tattoo culture seamlessly.

Shechina: Amber from new york

Shechina: Amber from new york

Even a symbol as simple as the Star of David can have complex and subtle meaning as a tattoo. For example, one young woman with a blue and yellow Star of David permanently etched on her skin is named Efty. She was born in Israel and is the grandchild of four Holocaust survivors. She strongly identifies as a Jew and is proud of her Israeli heritage. The colors in Efty’s tattoo were no accident. The yellow is a poignant homage to the strength of her grandparents who survived the horrors of the Holocaust, and refers directly to the yellow stars Jews were forced to wear as identification. The blue is symbolic of the color in the Israeli flag and represents the freedom her family won and has worked hard to preserve. Efty’s tattoo metaphorically expresses her complex relationship with her family and her Jewishness. “Nobody forced me to get my tattoos,” Efty told me. “My grandparents taught me to appreciate the freedom I have, and that’s what my tattoos mean to me.” Efty’s tattoos demonstrate a response to a long history of persecution; instead of fear she has chosen pride.

While Jewish pride is admirable it can still be dangerous. Anti-Semitism is growing all around the world today. The hatred of Jews is not just a thing of the past, it is happening all around the world today. Mark Pitcavage works for the Anti-Defamation League, a watchdog organization dedicated to confronting bigotry against Jews. He spoke with me about the growing number of anti-Semitic incidents worldwide. He pointed out that there is a growing “insipient ideological anti-Semitism on the rise all around the globe. There are incidents every week such as the bombing of synagogues, physical attacks on Jews, and hate speech.” Pitcavage is encouraged by the growing trend of tattooed Jews because, as he suggested, “When you have a tattoo you’re wearing your heart on your sleeve. It has a visceral impact to physically alter your body to reflect an attitude that shows you are proud of your heritage.” At the same time, as someone whose work fights prejudice Pitcavage warned that “having a tattoo automatically opens you up to comment and reaction, and sometimes that can be dangerous in the face of anti-Semitism.”

Some tattooed Jews confront the danger of anti-Semitism head-on with their tattoos and their actions. Alan Teboul, for example, was very involved with the anti-racist skinhead movement when he was younger. His tattoos include a shield with a Star of David and two crossed battle-axes behind it. “My tattoo says to the world that I am proud to be Jewish. It signifies I am not going to take any shit for being Jewish and that I will fight to protect our people,” said Alan. His other tattoos include a crossed out Swastika with the words “No Racism” written above it, and an eagle with an American flag that includes the words “Don’t Tread On Me.” Alan considers himself very patriotic. “I am proud to be an American, and I believe in the idea of freedom for all people,” he says. He cherishes living in a country that respects his rights and is willing to fight to protect his freedom. “Six million of us were exterminated in modern times. We can’t ever forget that,” said Alan. He added, “We always have to remember to fight the spread of hate. We are all God’s people and nobody is better than anybody else.”

Another person who has been on the frontlines of fighting hatred and bigotry is Todd Barman. Todd grew up in a religious family and went to Yeshiva (religious day school). Todd has two Jewish tattoos. One is the word “Emes,” which means “Truth,” written in Hebrew on his right forearm. Another tattoo shows the words “Dam V’Kavod,” which translates as “Blood and Honor,” written in Hebrew under a black spade and laurels. “Blood and Honor,” explained Todd, “was the maxim of the Nazi SS in the second World War. I wanted to turn that phrase on its head, to make it my own and give it a different meaning.” He got the tattoo with a homemade tattoo gun one night after a fight with a racist at a street fair who picked a fight with him because he is Jewish. “He called me a dirty Jew and I decked him,” said Todd. After that he became more involved in the anti-racist movement because, as he said, “I wanted to use my anger as a progressive force.”

Being Jewish is more than remembering the Holocaust or fighting anti-Semitism. It is a set of beliefs and traditions; it is a shared history and culture. Jewishness is a dynamic and active part of a person’s identity. Young Jews today are seeking new ways to connect with their roots; they are looking for a sense of belonging. “I want to connect to something larger than myself, I want to feel like I belong to a community of Jewish people like myself,” said Orian Livnat. My interview subjects all said similar things about the role their tattoos play in their lives to reinforce their connection with Judaism. Amber Roniger has the word “Shechinah” tattooed on her lower back in Hebrew; it literally translates from Hebrew as “God’s divine presence in the physical world,” and is considered by many people to be a word that stands for the feminine form of the divine. As Amber pointed out, “I got the tattoo to remind me of my relationship with god.” While this is not a traditional approach it reflects an adaptation of Jewish spirituality to be modern and more relevant to today’s society.

“There is a very long list of what you should do and what you shouldn’t do. There’s a law for everything when you’re Jewish,” said Dylan Weiswasser. Dylan and his brother Dallas grew up in a religious home. While they understand from experience that there are laws in Judaism for everything from what you eat to how you pray they have integrated their tattoos into their lives as Jews. “I believe in god,” Dallas said, “And I think my tattoos are compatible with my faith. Times are changing and I’m just trying to stay connected with my roots.” Even though tattoos are forbidden under religious law there are many Jewish people who are beginning to make connections between their ink and their spirituality. In some ways it appears that Jewish people are choosing Jewish tattoos as a new form of ritual identification; a new way to embrace and cement their identity and spirituality. While it may not be popular among religious traditionalists, what interview subjects say is that the act of getting their Jewish tattoos are as important to them as any Jewish rituals in their lives. I am not suggesting that tattoos will replace the Bris (the ritual of circumcision) Bar Mitzvah (the rite of passage for when a boy becomes a man at age thirteen), but we will continue to see an evolution of Jewish culture and a growing acceptance of tattoos in the Jewish community. According to Dylan, “My tattoos do not keep me from connecting with god. I pray every day because, if I don’t I feel vexed inside. I say a prayer for protection and I ask the Lord to be my strength and shield as he was with King David. My ink is my covenant with myself and and I think god would approve. Plus, the Star of David on my elbow always reminds me that the world is judging me for being Jewish.”

Tattoos demonstrate an identity that is permanently etched in ink. The interview subjects in Tattoo Jew are finding new ways of expressing their Jewish pride. They are using their tattoos to reinforce their Judaism and are deeply connected to their Jewish roots. While they may see themselves as outsiders in parts of the Jewish community their tattoos express a desire for belonging. It is a statement for a Jewish person to get inked with words and symbols that express their Jewish heritage. This is a profound metaphorical act with deep resonance. These tattoos are dramatic, often purposefully so. They carry the heavy weight of Jewish culture, history, and religion in ways that even tattooed Jews themselves find surprising. This new and growing expression of Jewishness is an act of defiance and pride.

Tattoo Jew is a project that explores a new Jewish identity, written or drawn directly on the body. Looking at seemingly extreme behavior on the margins of Jewish culture can tell us a great deal about being Jewish and about cultural identity in general. This is a study of the complexities of the individual in relation to religious law, the struggle against assimilation, and the desire to maintain a strong Jewish self. Tattoo Jew is a uniquely interesting look at the ways we define who we are and how we choose to express our identity to the world.

For details on the upcoming release dates of the Tattoo Jew film and book check out www.tattoojewmovie.com. For information or questions please send e-mail to andy@tattoojewmovie.com.


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