Voodoo Dialogue
Jews who practice Haitian Voodoo Religion

Here is the most astonishing article in a Jewish magazine that one could ever imagine:  Jews that practice voodoo. In this puff piece some rabbi’s rationalize that this is perfectly acceptable for any Jew to participate in as it is a legitimate expression of spirituality?  This story plays up these sick degenerate people sound like spiritual pioneers.  The story brings out that how Jews are ending up in this pit of hell is that they are Kabbalists, that is they are readers and practitioners of the Jewish book of the occult the Kabbalah that has become a hot item in recent decades. The Kabbalah is all about the use of secret numbers,  secret words and the secret name of God to cast spells along with the making of said secret potions.  The Kabbalah in a real sense here is about witchcraft and spell casting, and putting curses on people. 


Nevermind that the reading of this book and or the practice of this is a sin unto death in the five books of Moses, such things never stop any talmudic rabbi from lauding and praising such activities, from reformed Jews all the way to ultra orthodox Jews as in the Talmud itself it has potions, curses to be given, and the mention of occultish practices as well.  Talmudic Judaism’s love for Babylonianism from its social order, to its temples and priesthood, to its occult practices is as strong today as it ever has been. Even now they are building groves, and altars on hills to a lexicon of false gods and godesses and are draw to destruction by loving all the evil and perverse isms of this day and hour.


One final note in this article it is repeatedly asserted that one should fear to speak anything ill of voodoo.  Thank God that greater is He that is in us than voodoo.  Thank God the blood of Jesus Christ has unlimited power to cleans and purge evil and corruption at all levels.      


The Jewish Week ^ | Jonathan Mark
Posted on Monday, February 22, 2010
by Jonathan Mark, Associate Editor

There is Jewish-Christian dialogue; Jewish-Muslim dialogue; Jewish-Hindu dialogue; Jewish-Buddhist dialogue; rabbis have met with the pope, the Dalai Lama and imams, but Voodoo dialogue is the ecumenical stepchild. An informal round of phone calls to rabbis turned up nothing. Voodoo gets a laugh; to most Jews it’s a punchline.

Even Clal-The National Jewish Center for Learning and Leadership, an organization that, decades ago, was one of the pioneers in serious interfaith understanding, has yet to meet its first houngan, mambo or manbo (Voodoo priests).

And yet, out on the street, there is more of a Jewish-Voodoo intersection than one might think.

Up in the Bronx, on Webster Avenue, Jason Mizrahi, son of a Turkish Jew, sells around 100 Voodoo dolls each week at his Original Products Corp. The emporium, founded by his father in the 1950s, sells potions, amulets, herbs, oils and varied accessories for the occult, on the site of an old A&P supermarket.

“We sell books on kabbalah,” says Mizrahi. “In Spanish.”

We telephoned Martha Ward, professor of anthropology at the University of New Orleans. Are there Jews involved with Voodoo in America’s capital of Voodoo?

She laughs out loud. “The largest [Voodoo] congregation here in New Orleans, La Source Ancienne, is headed by a nice Jewish girl from Maine, Sallie Ann Glassman.”

Glassman, who also operates a New Orleans spiritual emporium, fittingly on Piety Street, didn’t return our calls, but her Web site says she was ordained as a manbo in Port-au-Prince, Haiti, in 1995.

“She got into this out of the kabbalah,” says Ward. “Mysticism crosses all artificial boundaries. The Spirits choose whom they will, it is said, picking out people with special abilities and qualities and the Spirits contact them.”

Ward, a Methodist who practices Voodoo, explains that Voodoo, though a braiding of African shamanism and Catholicism, allows dual citizenship with other religions and doesn’t require conversion.

[....] Has she met Voodoo Jews other than Manbo Sallie? “My God,” laughs Ward. “Are you kidding? Of course, I meet Jews” in Voodoo. “Half my relatives are Jewish! Hell, this is America!” They practice Voodoo “on various levels. Some are curious, some are sweet tempered, nobody says awful things to my face.”

“Above all,” says Ward, “is a God who looks exactly like the one you might have heard about in synagogue. When you write about us,” she adds as if praying, “do us well, and kindly.”

Clal’s co-president, Rabbi Brad Hirschfield, who just returned for a meeting with Islamic leaders in Indonesia, said, “Do you want me to tell you Voodoo is magic and forbidden and contrary to Jewish tradition? OK, I can tell you that.

“But I can also tell you that there’s a deep theurgic impulse in kabbalah, meaning attempts to manipulate the Divine. There’s a distinction between magic and ritual, which is that ritual tries to influence God; magic believes that it can influence God, whether God wants to be influenced or not.

“Now, that’s a very fine distinction,” says Rabbi Hirschfield. “So I don’t make fun of Voodoo, because anyone who prays to God in the hope of shaping what God does shouldn’t be making fun of Voodoo.

“We all love to tell the story of the Golem. If that isn’t shamanic,” continues the rabbi, “I don’t know what is. Some guy goes into an attic, recapitulates the Genesis story, making a person out of dirt, slaps [the Holy Name] on its forehead and it comes to life. Change that ever so slightly and you have a guy with a doll in Haiti.”

“Voodoo is one more spiritual mechanism for both bridging worlds, between life and death; for people to feel empowered in their relationship with God,” says the rabbi. “We shouldn’t confuse the rituals we reject, and the theology we reject for the underlying human impulses that are part of all of us.”

Rabbi Irwin Kula, co-president of Clal, adds, “Does Voodoo help people get through the night? Does it give them hope? Does it let them still believe that it pays to be good and to love, though at any moment the earth can open up under your feet? Does it give them a sense of continuity with generations at a moment in which all seems lost?

“If the answer is yes, then I am all for Voodoo, and the onus is on the interfaith specialists who see Voodoo as pagan, demonic, heresy, to look at their own systems.

“My tradition,” says Rabbi Kula, “teaches that the moment when the dead are still before us is not the time for theology; it is the time for kavod hameit and nichum aveeilim,” respecting the dead and comforting the mourners, “two acts that trump theological differences.”