Ohel Eidot Chemdata is not simply another synagogue. Founded by Rabbi Shais Rishon—an Orthodox African-American rabbi, author, educator, and thought leader whose work sits at the intersection of faith, race, and Jewish identity—Ohel Eidot Chemdata is a sanctuary carved out of history, memory, and necessity. For mainstream African American and Caribbean Jews, belonging has too often been conditional, visibility too often negotiated, and sacred space too often borrowed. This is the much needed answer to that long inheritance of erasure: A traditionalist Modern Orthodox synagogue centering mainstream African American and Caribbean Jews that welcomes to all. OEC is grounded firmly in traditionalist halakhic practice, where inherited Jewish tradition and Black soul meet—authentically fused as mutual intensification. A place where African Diasporic Jews can grow unapologetically, freely thrive in evolution, and elevate identity through celebration of excellence. Ohel Eidot Chemdata is more than a congregation—it is a declaration that mainstream African American and Caribbean Jews are integral to the unfolding of Jewish history. A momentous tent rising in Washington, DC, where tradition is preserved, identity is dignified, and a future is built in full covenantal voice.

Ohel Eidot Chemdata (אֹהֶל עֵידוֹת חֶמְדָּתָא) can be poetically translated as "The Tent of the Precious Congregations." The name reflects our vision of creating a spiritual refuge for mainstream Jews of the African Diaspora—a place of belonging, dignity, healing, and community. The word chemdata (חֶמְדָּתָא) is of Aramaic origin, meaning "delight," "precious," or "desirable." At the same time, in the context of African American and Caribbean Jewry, CHeMDaT”A serves as an acronym for Chilonim U'Masortim V'Datiyyim shel ha-T'futzah ha-Afriqa'it (עֵידוֹת חִילּוֹנִים וּמָסוֹרְתִּים וְדָתִיִּים שֶׁל הַתְּפוּצָה הָאַפְרִיקָאִית), meaning "The Secular, Heterodox, and Orthodox Jews of the African Diaspora." The cultural designation of Eidot CHeMDaT”A was first introduced at the 2024 Harvard University conference Jews and Black Theory: Conceptualizing Otherness in the Twenty-First Century, as a way of describing the broad diversity of mainstream African Diasporic Jewish life, in contrast to the various denominations of Hebrew Israelite communities it is often conflated with. By incorporating the term "Eidot CHeMDaT”A" into our name, we affirm that mainstream African American and Caribbean Jews of every background, level of observance, and denominational affiliation of rabbinic Judaism remain part of a shared peoplehood. Most importantly, Ohel Eidot Chemdata is more than a name—it is a statement of purpose. After generations of marginalization, misunderstanding, and exclusion experienced by many mainstream African American and Caribbean Jews, this tent exists as a home built with us in mind: a sacred space where our histories, identities, traditions, and voices are not merely welcomed, but centered.

Ohel Eidot Chemdata is an Orthodox and traditionalist Jewish community rooted in the experiences, histories, and spiritual needs of American Jews of the African Diaspora. Our religious practice is grounded in Torah, halakhah, and Jewish tradition, while our communal mission is to cultivate a welcoming and affirming space for mainstream African American and Caribbean Jews and their families. At the same time, we recognize that the African Diaspora Jewish experience spans the full spectrum of Jewish life. While our synagogue's worship, ritual standards, and religious leadership reflect an Orthodox/traditionalist approach, we seek to foster respectful relationships across denominational and ideological lines. We believe that Jews who differ in practice, belief, or style of observance remain part of a shared people and shared destiny. Our community is therefore both particular and expansive: particular in our commitment to traditional Jewish observance, and expansive in our commitment to the dignity and belonging of every Jew. Whether you are deeply observant, exploring your Jewish identity, returning to Jewish practice, or simply seeking a community that understands the unique realities of Eidot CHeMDaT"A Jewish life, you are welcome to learn, grow, and connect with us. In short, Ohel Eidot Chemdata is a traditional Jewish congregation with a distinct mission: to serve as a spiritual home for mainstream African American and Caribbean Jews, while strengthening the bonds that unite the entire Jewish people.

Yes. Ohel Eidot Chemdata is a traditionalist/modern Orthodox Jewish synagogue and community. Our services, religious practices, educational programming, and communal standards are rooted in traditionalist/modern Orthodox Judaism and guided by traditional Jewish law and custom. At the same time, we recognize that the term Eidot CHeMDaT”A refers to Jews of the African Diaspora across the full spectrum of mainstream rabbinical Jewish life, including secular, heterodox (Conservative, Reconstructionist, Reform, Renewal, et al), and traditionalist/Orthodox communities. While our congregation itself is traditionalist/Orthodox, we warmly welcome Jews from all backgrounds, denominations, and levels of observance to participate in our community. You do not need to personally identify as traditionalist/Orthodox to attend our services, educational programs, or communal events. We simply ask that all participants respect the fact that our worship, religious leadership, and communal practices are Orthodox and traditionalist in nature. Our goal is to provide a spiritually authentic traditionalist/Orthodox environment while fostering a culture of hospitality, mutual respect, and Jewish unity.

At Ohel Eidot Chemdata, we describe ourselves as traditionalist/modern Orthodox because that phrase most accurately communicates both our religious commitments and our cultural perspective. The term "Orthodox" is widely recognized in North America and beyond as referring to communities that are committed to the strict observance of halakhah (Jewish law), traditional worship, and rabbinic authority. In that sense, "modern Orthodox" serves as a useful shorthand for understanding our approach and fidelity to Jewish practice: we are fully committed to traditional Jewish observance while actively engaging with the broader modern world through education, professional life, culture, and civic participation. At the same time, we recognize that the familiar denominational categories of Orthodox, Conservative, and Reform emerged within the particular historical experience of Ashkenazi Jewry in modern Europe. Much of the Jewish world—including Sephardic, Mizrahi, and other non-Ashkenazi communities—historically understood itself not through denominational labels, but through a continuum of traditional Jewish life and practice. For this reason, we likewise describe ourselves as traditionalist. Our use of the term traditionalist reflects a vision of Judaism that is firmly rooted in halakhah, Jewish tradition, and communal continuity, while recognizing that Jewish practice has historically developed through established customs, local traditions, and the rulings of diverse rabbinic authorities. This approach is often associated with the classical Sephardic outlook, which combines fidelity to Jewish law with a spirit of moderation, inclusivity, and practical wisdom. In short, when we say "traditionalist/Modern Orthodox " we mean that our community is committed to the traditional Jewish observance and belief often associated with "Orthodoxy", participates fully in contemporary society, and understands itself within the broader heritage of global Jewish tradition, rather than exclusively through modern Ashkenazi denominational categories.

Ohel Eidot Chemdata is a halakhically committed community. We believe that halakhah—the collective body of Jewish law, practice, and tradition—is an essential expression of Jewish covenantal life and a central framework through which Jews sanctify everyday living. Our synagogue's religious practices, services, lifecycle events, and communal standards are guided by halakhah as understood through the traditionalist/Orthodox rabbinic process. We seek to approach Jewish law not merely as a set of rules, but as a living inheritance that connects us to the Jewish people across generations, cultures, and continents. At the same time, we recognize that the Jewish world contains a wide range of perspectives regarding Halakhah and religious observance. People who join us may come from diverse backgrounds and may be at different points in their Jewish journey. While participation in our community does not require everyone to maintain the same level of personal observance, our communal religious life is conducted according to traditional halakhic standards. As a community rooted in the heritage of the African Diaspora and informed by the broader traditions of global Jewry, we affirm that Halakhah has historically been expressed through multiple authentic Jewish customs, legal traditions, and cultural contexts. We also recognize that much of the contemporary halakhic discourse available to African American Jews has developed in environments that were often unfamiliar with, inattentive to, or insufficiently responsive to the unique historical experiences, cultural realities, and communal needs of African Diaspora communities. We seek to honor the diversity of the lived experiences, historical memory, cultural wisdom, and ethical concerns of African American Jewish life into conversation with halakhic practice, while remaining firmly committed to the authority and continuity of Jewish tradition within the boundaries of traditionalist Orthodox Jewish law. In doing so, we strive to demonstrate that fidelity to halakhah and attentiveness to the African Diasporic experience are not competing commitments, but mutually enriching dimensions of an authentic Eidot CHeMDaT"A Jewish life.

Ohel Eidot Chemdata is an independent Jewish community and is not formally affiliated with any denominational organization, synagogue association, or religious movement. That said, our religious practice, communal standards, and approach to Jewish law are best described as traditionalist/modern Orthodox. We are committed to halakhah, traditional Jewish worship, and the continuity of Jewish tradition, while also embracing active engagement with the broader world and the unique experiences of mainstream African American and Caribbean Jews. We recognize that the familiar denominational categories of Orthodox, Conservative, Reform, Reconstructionist, et al emerged within particular Ashkenazi historical contexts and do not fully capture the diversity of global Jewish life. As a result, we prefer to define ourselves by our commitments rather than by Ashkenormative institutional labels: fidelity to Torah and halakhah—being shomer mitzvot (Torah observant), shomer Shabbat (Shabbat observant), shomer kashrut (observant of the laws of kosher and kashrut), shomer taharat mishpachah (observant of the laws of family purity)—and a dedication to serving the spiritual and communal needs of African Diasporic Jews. However, we welcome opportunities for respectful cooperation and relationship-building with Jews and Jewish organizations from across the denominational spectrum. We believe that meaningful Jewish unity does not require uniformity, and that a strong Jewish future is built through both conviction and mutual respect.

At Ohel Eidot Chemdata, our values are rooted in Torah, community, accountability, and the unique experiences of Jews of the African Diaspora. We seek to build a community where people are seen, supported, challenged to grow, and celebrated for who they are, expressed by three cornerstones. See It, Hear It, Own It We believe that every person's experiences, struggles, and aspirations matter. To "see it" is to recognize the realities people face. To "hear it" is to listen with empathy and understanding. To "own it" is to take responsibility for helping one another grow and succeed. As a community, we are committed to helping every member reach their own finish line—spiritually, personally, and communally. Stand On It We celebrate Black Jewish excellence and the distinct gifts that Jews of the African Diaspora bring to Jewish life. Rather than treating our identities as an afterthought, we embrace them as a source of strength, wisdom, resilience, and leadership. We encourage our members to stand confidently in their Jewish commitments, their heritage, and their purpose. Remember It We believe that stories matter. Every achievement, every milestone, every act of perseverance, and every testimony of growth deserves recognition. By remembering where we have been and celebrating how far we have come, we strengthen both individual lives and our collective future. Together, these values call us to build a community of belonging, accountability, excellence, and gratitude—one that honors the past, supports the present, and invests in the future.

Our Vision is to provide a safe, loving, and thriving haven for Eidot CHeMDaT"A Jewry—a spiritual home where our members can grow, flourish, and elevate their Jewish identity, beliefs, and culture. We envision a community in which mainstream African American and Caribbean Jews are not merely included, but fully seen, valued, and empowered to bring the richness of their experiences and heritage to Jewish life. Our Mission is to cultivate that vision through invigorating worship services, exceptional opportunities for Jewish literacy and learning, and dynamic programming that nourishes both the individual and the community. We strive to create meaningful experiences that deepen Jewish knowledge, strengthen spiritual connection, foster authentic relationships, and inspire personal growth. At its heart, Ohel Eidot Chemdata exists to ensure that every person who encounters our community leaves stronger than they arrived—forever transformed, continuously uplifted, and endlessly empowered to live a vibrant Jewish life rooted in Torah, tradition, and the unique legacy of Eidot CHeMDaT"A Jewry.

The Yud-Gimmel Ögnim י”ג עוֹגְנִים The Thirteen Anchors In 1976, the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, launched a worldwide initiative encouraging Jewish children to memorize and regularly recite twelve carefully selected Torah passages and sayings of the Sages that encapsulate the fundamentals of Jewish faith, values, and identity.   Inspired by that vision, these שְׁלוֹשָׁה עָשָׂר עוֹגְנִים (Sh’loshah Äsar Ögnim)—Thirteen Anchors—were assembled half a century later by Ohel Eidot Chemdata's founding rabbi, Rabbi Shais Rishon, as a companion collection for Jews navigating the particular blessings and challenges of the African-American Jewish experience, gathering thirteen foundational passages of TaNa”KH, and organized around our relationships with HaShem, with others, and with ourselves, offering both comfort and encouragement, recited after the Shacharit prayer as we go out into the world.   I. Bein Àdam LaMaqom בֵּין אָדָם לַמָּקוֹם Comfort and Encouragement in Our Relationship with G’d When racism, exclusion, or antisemitism cause one to question where G’d is.   1. Sh’mot [Exodus] 3:7 שמות ג:ז   וַיֹּאמֶר יְהֹוָה רָאֹה רָאִיתִי אֶת־עֳנִי עַמִּי אֲשֶׁר בְּמִצְרָיִם וְאֶת־צַעֲקָתָם שָׁמַעְתִּי מִפְּנֵי נֹגְשָׂיו כִּי יָדַעְתִּי אֶת־מַכְאֹבָיו׃ Vayyòmer À-DoNAI ra‘òh ra‘ìti èt-öni ämmi àsher b’Mitzrayīm v’èt-tza‘äqatam shamäti mipp’nei nogsav ki yadäti èt-makh‘òṿav. “À-DoNAI, the Eternal One, said ‘I have indeed seen the suffering of My people that are in Egypt. I have heard how they cry out because of the harshness of their taskmasters, and I am aware of their pain.’”   You are not imagining what happened. HaShem does not gaslight. HaShem does not tell the Israelites they misunderstood Egypt. Before HaShem redeems, It validates. The first thing HaShem says is, “I saw it, too.” l   2. T’hillim [Psalms] 27:10 תהילים כז:י   כִּי־אָבִי וְאִמִּי עֲזָבוּנִי וַיהֹוָה יַאַסְפֵנִי׃ Ki-àṿi v’ìmmi äzaṿuni vÀ-DoNAI ya‘àṡfeni. “Though my father and mother abandon me, À-DoNAI, the Eternal One, will gather me in.”   Even if community fails you. Even if family fails you. Even if the synagogue fails you. HaShem’s covenantal embrace remains intact. l   3. B’rèshit [Genesis] 12:1 בראשית יב:א   וַיֹּאמֶר יְהֹוָה אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל־הָאָרֶץ אֲשֶׁר אַרְאֶךָּ׃ Vayyòmer À-DoNAI èl-Àṿram lekh-l’kha me‘àrtz’kha umimmoladt’kha umibbeit àṿikha èl-ha‘àretz àsher àr‘èkka. “À-DoNAI, the Eternal One, said said to Abram, ‘Go from your land, from your birthplace, and from your father’s house, and go to the land that I will show you.’”   Do not allow rejection to define your journey. Abraham’s story begins with uncertainty, but Jewish life begins with movement toward G’d, not approval from people. l   4. Mikhah [Micah] 6:8 מיכה ו:ח   הִגִּיד לְךָ אָדָם מַה־טּוֹב וּמָה־יְהֹוָה דּוֹרֵשׁ מִמְּךָ כִּי אִם־עֲשׂוֹת מִשְׁפָּט וְאַהֲבַת חֶסֶד וְהַצְנֵעַ לֶכֶת עִם־אֱלֹהֶיךָ׃ Higgid l’kha àdam mah-ṭoṿ umah-À-DoNAI doresh mimm’kha ki ìm-äsot mishpaṭ v’àhaṿat cheṡed v’hatzne‘ä lekhet ïm-È-LoHeIkha. “You have been told, O mortal, what is good: What does À-DoNAI, the Eternal One, require of you? Only to do justice, love kindness, and walk humbly with your G’d.”   Do not become so consumed by what others have done wrong that you forget what you are called to do right. Your covenantal obligations remain. l   II. Bein Àdam LaChaṿero בֵּין אָדָם לַחֲבֵרוֹ Comfort and Encouragement in Our Relationship with Others When confronting racism, exclusion, ignorance, and injustice in our communities.   5. B’rèshit [Genesis] 16:13 בראשית טז:יג   וַתִּקְרָא שֵׁם־יְהֹוָה הַדֹּבֵר אֵלֶיהָ אַתָּה אֵל רֳאִי כִּי אָמְרָה הֲגַם הֲלֹם רָאִיתִי אַחֲרֵי רֹאִי׃ Vattiqrà shem-À-DoNAI haddoṿer èleiha àttah È-L RO‘Ì ki àm’rah hagam halom ra‘ìti àcharei ro‘ì. “She called the name of À-DoNAI, the Eternal One, That had spoken to her, ‘You are the G’d That sees me,’ for she said, ‘Have I also begun to see here after it was revealed to me?’”   The first person in TaNa”KH to name G’d is Hagar. An African woman. A servant. And the name she gives G’d is È-L RO‘Ì: The G’d That Sees. Because so much of the African American and Jewish experiences involve feeling unseen or seen incorrectly, this verse’s declaration offers profound reassurance: The One That created you, sees you, fully. l   6. Y’shäyahu [Isaiah] 43:1 ישעיהו מג:א   וְעַתָּה כֹּה־אָמַר יְהֹוָה בֹּרַאֲךָ יַעֲקֹב וְיֹצֶרְךָ יִשְׂרָאֵל אַל־תִּירָא כִּי גְאַלְתִּיךָ קָרָאתִי בְשִׁמְךָ לִי־אָתָּה׃ V’ättah koh-àmar À-DoNAI bora‘àkha Ya‘äqoṿ v’yotzerkha Yisra‘èl àl-tirà ki g’àltikha qaràti ṿ’shimkha li-àttah. “But now so says À-DoNAI, the Eternal One—That created you, O nation of Jacob, That formed you, O peoplehood of Israel: ‘Fear not, for I will redeem you; I have called you by name, you are Mine.’”   Racism, antisemitism, and discrimination often involve misnaming. Misidentifying. Projecting. Reducing. And HaShem says, “I know exactly who you are.” Not who they think you are. Who you actually are. l   7. D’ṿarim [Deuteronomy] 10:17 דברים י:יז   וַאֲהַבְתֶּם אֶת־הַגֵּר כִּי־גֵרִים הֱיִיתֶם בְּאֶרֶץ מִצְרָיִם׃ Va‘àhaṿtem èt-hagger ki-gerim heyitem b’èretz Mitzrayim. “You are to love the stranger, because you were strangers in the land of Egypt.”   Your response to exclusion cannot be exclusion. The Torah calls you to embody the values you wish others had shown you. l   8. Z’kharyah [Zechariah] 7:9 זכריה ז:ט   כֹּה אָמַר יְהֹוָה צְבָאוֹת לֵאמֹר מִשְׁפַּט אֱמֶת שְׁפֹטוּ וְחֶסֶד וְרַחֲמִים עֲשׂוּ אִישׁ אֶת־אָחִיו׃ Koh àmar À-DoNAI TZ’Ṿa-ÒT lèmor mishpaṭ èmet sh’foṭu v’cheṡed v’rachamim äsu ìsh èt-àchiv. “Thus says À-DoNAI, the Eternal One, Liege of Hosts, ‘Execute true justice; deal kindly and compassionately with one another.’”   The mistreatment you encounter should not become the standard by which you treat others. You are called to remain rooted in justice and compassion even when others abandon those values. Not because they deserve it. Because Torah does.   III. Bein Àdam L’Ätzmo בֵּין אָדָם לְעַצְמוֹ Comfort and Encouragement in Our Relationship with Ourselves Identity, self-worth, resilience, purpose.   9. B’rèshit [Genesis] 1:27 בראשית א:כז   וַיִּבְרָא אֱלֹהִים  אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ Vayyiṿrà È-LoHIM èt-ha‘àdam b’tzalmo b’tzelem È-LoHIM barà òto zakhar un’qeṿah barà òtam. “And È-LoHIM, the Supreme One, created humanity in Its image. In the form of È-LoHIM, the Supreme One, It created it. Male and female, It created them.”   Discrimination of any kind begins by denying Divine image. Torah begins by affirming it. When the world tells you what you are not, return to the first thing G’d says you are. l   10. Sh’mu‘èl Àlef [I Samuel] 16:7 שמואל א' טז:ז   וַיֹּאמֶר יְהֹוָה אֶל־שְׁמוּאֵל אַל־תַּבֵּט אֶל־מַרְאֵהוּ וְאֶל־גְּבֹהַּ קוֹמָתוֹ כִּי מְאַסְתִּיהוּ כִּי  לֹא אֲשֶׁר יִרְאֶה הָאָדָם כִּי הָאָדָם יִרְאֶה לַעֵינַיִם וַיהֹוָה יִרְאֶה לַלֵּבָב׃ Vayyòmer À-DoNAI èl-Sh’mu‘èl àl-tabbeṭ èl-mar‘èhu v’èl-g’ṿo‘ahh qomato ki m’àṡtihu ki lò àsher yir‘èh ha‘àdam ki ha‘àdam yir‘èh la‘ëinayim vÀ-DoNAI yir‘èh lalleṿaṿ. “And À-DoNAI, the Eternal One, said to Samuel, ‘Pay no attention to his appearance or his stature, for I have rejected him, for it is not as a human sees. Humanity sees with the eyes; À-DoNAI, the Eternal One, sees the heart.’”   People will misread you. Some will reduce you to your appearance. Others will reduce you to their assumptions. HaShem does neither. l   11. D’ṿarim [Deuteronomy] 30:19 דברים ל:יט   הַעִדֹתִי בָכֶם הַיּוֹם אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ הַחַיִּים וְהַמָּוֶת נָתַתִּי לְפָנֶיךָ הַבְּרָכָה וְהַקְּלָלָה וּבָחַרְתָּ בַּחַיִּים לְמַעַן תִּחְיֶה אַתָּה וְזַרְעֶךָ׃ Ha‘ïdoti ṿakhem hayyom èt-hashshamayim v’èt-ha‘àretz hachayyim v’hammavet natatti l’faneikha habb’rakhah v’haqq’lalah uṿacharta bachayyim l’ma‘än tichyeh àttah v’zar‘ëkha. “I invoke, as witnesses against you this day, heaven and earth. Life and death have I placed before you, blessing and curse; choose life in order that you live, you and your descendants.”   You are not responsible for every circumstance. But you remain responsible for your response. Do not surrender your agency. l   12. Sh’mot [Exodus] 19:6 שמות יט:ו   וְאַתֶּם תִּהְיוּ־לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ אֵלֶּה הַדְּבָרִים אֲשֶׁר תְּדַבֵּר אֶל־בְּנֵי יִשְׂרָאֵל׃ V’àttem tihyu-li mamlekhet kohanim v’goy qadosh èlleh hadd’ṿarim àsher t’dabber èl-B’nei Yisra‘èl. “You shall be unto Me a kingdom of priests and a holy nation. These are the words that you shall speak to the Children of Israel.”   You are not merely surviving. You are part of a covenantal mission. Your life is larger than your wounds. l   Sh’mä: The Unifying Center 13. D’ṿarim [Deuteronomy] 6:4 דברים ו:ד   שְׁמַע יִשְׂרָאֵל יְהֹוָה אֱלֹהֵינוּ יְהֹוָה  אֶחָד׃ Sh’mä Yisra‘èl À-DoNAI È-LoHeInu À-DoNAI èchad. “Hear, O peoplehood of Israel: À-DoNAI, the Eternal One, is our G’d. À-DoNAI, the Eternal One, is one.”   Perhaps this verse is not the most comforting. Perhaps this verse is not the most encouraging. But this verse answers and grounds all the passages that precede it: Who am I? Before Black. Before Jewish. Before outsider. Before insider. A servant of the One G’d.