The appropriation of the Jewish solution to the tearing apart of the African subjectIt is obvious that if it is from the essence of the self that the weakness of the self in the face of the other and the imbalance in Jewish otherness come from. It is not a question of carrying out an “addition” of elements of Jewish culture to traditional Negro-African cultures while leaving them intact. The introduction does not correspond to a "graft", to an "addition" of elements. It is more a question of a mechanism which, at the same time as it makes the secret of the West its own, subjects Negro-African traditions to a test whose expected result is in culture. The quest for freedom becomes the moment of openness as the foundation of self-disposition. For the African Jew, the disposition validates the project of self-affirmation through his being-there-in-the-world as an entity conscious of his purpose. But the project of affirmation is played simultaneously on the will to assume our past and on the appropriation of the secret of the other. Openness is therefore a will to rupture, a tearing of the self with its essence.It is obvious that if it is from the essence of the self that the weakness of the self in the face of the other and the imbalance in otherness come, the freedom of the self imposes itself in the form of putting one's self to the test. essence. This testing takes place in a dialectical process of negation of the self by its self-revolution. The opening is thus played out in an enslavement that makes the concept of appropriation operational by avoiding submission or servitude. It is a relationship between being ourselves. This relationship poses a major difficulty whose solution lies not in “submission” but in enslavement in the sense of “use for foreign purposes, that is to say not conceived or desired by oneself. Here, on the contrary, it is Judaism that takes place in an entirely exclusive project, and thereby also becomes ours with difficulty; because any cultural element becomes ours when it is at our disposal, and not we at its disposal. The conditions of existence of the Black African Jew, even of the subject in search of freedom, of dignity, require the effectiveness of awareness. Active consciousness as consciousness that takes charge of itself, that struggles for autonomy and self-affirmation as being there, is the main weapon. available to humans in order to overcome the obstacles they face in the process of reconciliation with themselves. This is how openness is thought of, from an African Jewish perspective, starting from the deep heartbreak of the subject and his desire to become aware of his experience in order to solve his current problem: namely, the desire to affirm himself in the world. Openness goes hand in hand with the desire for affirmation and it is in this process of liberation that the subject attains a universal dimension. Here, universality is not suffered, it is not constraining but active, that is to say desired and sought by the conscious subject. The effectiveness of this opening passes through an active consciousness which refuses inanity and passivity. The blossoming and positive complexification of African Jewish life depends on the level of consciousness. In the same way, thought emerges, develops and unfolds not without being conditioned by the situation. concrete of the environment that carries it.