The appearance of the black Jewish community in the middle urban area of France dates from the years 1995. It was around 2001, in fact, that the “Black Jews” of this community gave its members the possibility of regrouping in Paris. Today there are 250 families in Île de France. This phenomenon has led to two types of explanations: One, sociological, which emphasizes the visibility of the
Black Judaism, through the shared experience of the rise of anti-Semitism in the black milieu of France during these years. The other, historical, which highlights a filiation with a black African Judaism, transmitted during the wanderings of the Jewish population provoked during time immemorial. This second version of the facts allows, moreover, to integrate an ancestral filiation. In both cases, the discourse appeals to a symbolic whole which will found a real link of origin to which black Judaism refers. This link borrows from history certain elements which testify to the permanent presence of a Jewish tradition within African ethnic groups which were once ignored by Jews from the Mediterranean Basin. Roger Cukierman is undoubtedly the most listened to and best-known guide of black Jewish communities. His presidency at CRIF is certainly the most important moment in the history of black Judaism, not by number, but by notoriety. It was also during this period that the beginnings of a fundamental approach were sketched out among the Black Jews of France. With a period of exile of two years in Germany and more precisely in Hamburg, following the various trials of embezzlement and racism of the FJN, fabricated from scratch. Let us underline here the favorable reception reserved for us by the German Jewish community through its rabbi Birtsisky. Close-knit community. The black Jewish community is structured in its religious ideology and appears during this more dynamic period and a significant part of the white Jewish population identifies with it. Let us qualify the term recognition here by juxtaposing it with that of mimetic which may explain a rejection by some which could range from outright exclusion through lack of culture or business, on the basis that Black Jews might be the animals to adopt according to their own criteria devoid of any foundation and based on an ideology of servitude. During the years which followed the end of Roger Cukierman’s second term at CRIF, we saw the emergence of Jewish associations which ideologically stand out from our association. The tone is set by the representation of an American association based in France. Thus, around 2005, a fascinating character emerges: Daniel Limor. Major player in the Ethiopian question and their arrival in the Holy Land. He is attracted to movement. He is an Israeli, a fine connoisseur of the Talmud which enabled him to apply certain teachings within the group.
The appearance of the black Jewish community
