THIS QUESTION resonates on a profound level, recalling two poignant incidents that underscore a broader, more urgent narrative about identity, aspiration, and the state of Jewish education in Africa, particularly Nigeria.

The first incident took place during a visit by Rabbi Howard Gorin and Jeff Lieberman to Port Harcourt, Rivers State. Gorin is known as one of the first American rabbis to travel deep into Jewish communities, including those in Uganda and Nigeria, while Leiberman is a documentarian. As they engaged with the vibrant Meir Elohim Community, an individual with a zeal but limited knowledge of Judaism introduced himself with a title that carries centuries of reverence: “Rabbi.” It was obvious that there is a lot of difference in opinion. However, it became clear during their interaction that this title had been adopted without grasping its weight, its history, or the depth of commitment it signifies. Leiberman later shared a photograph on Facebook that captured the poignancy of the moment: “Nigeria Rabbi on a bike.” While this story is tinged with humor, this snapshot reveals a startling sobering truth: how the absence of structured Jewish education leaves space for misconceptions, even exploitation, of sacred titles right here in Nigeria!

The second incident speaks of aspiration amid adversity. My mentor, Akeidah Fulcher Eze, took deliberate steps to pave a path for Prince Israel and me in a certain rabbinical institution. We were tasked with articulating, in writing, why we desired to become rabbis. I, as usual, poured my thoughts into that essay, crafting a piece that earned Fulcher’s admiration, even though the application ultimately did not come to fruition. Although this story contrasts sharply with the first, it is proof of the hunger for authentic engagement, a fervent pursuit of spiritual growth, and the painful barriers that exist for African Jews seeking formal rabbinical training.

These narratives shed light on a critical reality: a majority of global Jewish institutions have largely overlooked African Jewish communities. Clearly, the lack of accessible, quality Jewish education has led to a troubling dynamic where the title “Rabbi” risks being diluted while simultaneously extinguishing the dreams of those who genuinely wish to pass through the corridor of rabbinic service. Therefore, this is a call to action—a reminder that a rabbi is not merely a title one assumes but a scholar, a teacher, and a shepherd of their community, dedicated to the service of God and humanity.

In the broader Jewish tradition, a rabbi embodies rigorous study, leadership with morals, and is dedicated to tikkun olam (repairing the world). There is little doubt that partnerships that put education, mentorship, and resources first are important for this goal to come true in Africa. We need institutions willing to see the potential in every seeker, to nurture vocations, and to ensure the title “Rabbi” is honored as a symbol of profound responsibility, not a label taken lightly.

The stories of aspiration and misunderstanding compel us to bridge this gap, to invest in a future where African Jews can pursue their calling with dignity, knowledge, and the full support of the global Jewish family. It’s worrying how Jewish education and resources are in Africa, especially in Nigeria.

The widening gap in Jewish engagement in Africa is undeniably troubling to the extent that many Jewish communities, especially in Sub- Saharan Africa, apart from the Republic of South Africa, feel overlooked by foreign Jewish institutions. The lack of proper education and facilities not only hampers the growth of Judaism on the continent but also fuels misconceptions about the faith’s values. The notion that a rabbi’s title is “a mere title” any person can accord himself reflects a deeper issue of misunderstanding and disconnection, likely exacerbated by limited access to authentic teachings and standard facilities required to train up people to become rabbis.

Yet beyond the internal challenges of education and mentorship lies an equally formidable barrier: access. For many Africans aspiring to rabbinical training, the pathway is narrowed by complex giyur (conversion) standards, lineage considerations, and institutional criteria that—while rooted in the preservation of Jewish law and continuity—can feel exclusionary when applied without contextual sensitivity. These frameworks, though essential to safeguarding tradition, often operate without sufficient mechanisms for outreach or accommodation, reinforcing a perception of Judaism as inaccessible to sincere seekers. The result is a quiet loss: gifted minds and devoted hearts are turned away from yeshivot, depriving the global Jewish community of voices shaped by resilience, diversity, and lived faith.

Compounding this challenge is the often-overlooked role of visa bureaucracy. Recently, a couple of Nigerian Jews who were accepted into yeshivot in Israel—schools that saw their potential as future rabbis and were ready to help them study—had their journeys stopped not because they weren’t qualified, but because of decisions made by the embassy and strict immigration rules. These administrative barriers have quietly extinguished opportunities for future rabbis in a country that has sustained mainstream Jewish practice for over three decades without a single resident rabbi. Such moments expose a painful paradox: communities are encouraged to preserve Judaism, yet pathways to leadership formation remain obstructed. Until we address these systemic barriers with intention and compassion, the dream of nurturing homegrown African rabbis will remain vulnerable, teetering between aspiration and denial.

For over a decade and a half, two individuals from Nigeria’s Igbo Jewish communities have resided in Israel, and they are known to have been ordained as rabbis. Yet beyond their names, there is little information about their formal rabbinic status, congregations, ordination, or institutional affiliations. This prolonged lack of clarity has left a vacuum within Nigerian Jewish life. In response, many communities now turn to rabbis found on the internet for learning and spiritual consultation, while others look inward, conferring the title “rabbi” upon local Torah teachers who provide instructions, motivation, and communal leadership. In the eyes of many congregants, the functional roles appear indistinguishable: teaching Torah, guiding prayer, and offering moral direction. Thus, in the absence of an ordained rabbi, doing what seems necessary becomes normalized. Over time, the title is accepted by the individual, embraced by the community, and gradually sustained—until any capable Torah teacher may be addressed as “rabbi,” and the cycle continues.

A more troubling development has emerged alongside this trend: the reinterpretation of rabbinic authority through the lens of traditional Igbo social structures. In Igbo culture, elders called the Nze or Ndi Nze are highly respected. These titled men are custodians of moral order, interpreters of the laws of the land, and key figures in communal governance, often serving as a check on the authority of the Eze (king). The Nze, viewed as upright and spiritually elevated, have historically played a stabilizing role in Igbo civilization. Drawing from this parallel, some have begun advancing the concept of an “Nze-Rabbi”— a fusion of traditional Igbo leadership and Jewish religious authority.

Under this emerging narrative, an Nze-Rabbi is defined loosely as an elderly man, a synagogue leader, or a Torah teacher with a measure of knowledge and respect within the community. There is no need for yeshiva training or formal ordination; all that is needed is acceptance of the title by most people in the community. While this definition may appear pragmatic on the surface, it represents a fundamental misunderstanding of Judaism’s standards and procedures. In effect, the title of rabbi becomes a cultural adaptation rather than a religious qualification, detached from the rigorous scholarly process that defines rabbinic authority worldwide.

This approach is deeply flawed. It reflects not malice, but ignorance of how Judaism has historically preserved structure, continuity, and accountability. More concerning are the implications. If this logic were extended beyond Igbo communities, other ethnic groups in Nigeria could introduce parallel constructs—Obong-Rabbi, Emir-Rabbi, or similar titles—each shaped by local tradition rather than Jewish law. What begins as an attempt to solve the absence of rabbis would ultimately introduce greater confusion, inconsistency, and fragmentation. It is a classic case of placing a round peg in a square hole—addressing a real problem with a solution that creates even deeper structural challenges.

To really understand who a rabbi is, you have to look at history. The fact remains that the word “rabbi” doesn’t appear in the Tanach (Hebrew Bible). It came about later, during the post-Temple period, when Jewish life changed from sacrificial worship to study, law, and community leadership.

At first, “rabbi” was an honorific title given to learned teachers who showed exceptional mastery of the Torah and moral leadership. As Jewish communities grew and spread out, the need for standardization became increasingly evident. Formal institutions of learning were created, ordination processes were set up, and rabbinic authority became linked to rigorous study, mentorship, and communal accountability. This framework, while evolving, remains the basis of rabbinic legitimacy in the modern Jewish world.

A Glimpse of Hope from Uganda.

While a standardized rabbinic path based on rigorous education and ordination has been accepted by most of the Jewish world for a long time, Uganda offers a compelling example of how this model can be successfully adapted to local realities. Today, Uganda is home to a growing number of indigenous rabbis, many of whom have studied in yeshivot in the United States and Israel and gone on to receive formal ordination. Their travels indicate that a single, traditional campus-based structure doesn’t have to limit dedication to rabbinic training.

In practice, several alternatives, yet credible, pathways have emerged. Rabin Rivbin Asiimwe, currently a rabbinic Abayudaya student, combines structured online learning with periodic travel to Israel for in-person classes and mentorship. In the same way, a rabbinic student, Orah Avraham, in Mukono, central Uganda, is also enrolled in a U.S.-based yeshiva that offers a two-year online curriculum with homework, quizzes, and presentations. After this part is done, students go abroad to finish the rest of their course. These hybrid models maintain academic rigor while accommodating geographic and logistical constraints faced by African Jewish communities.

Uganda has a flourishing rabbinical council composed of ordained rabbis, yeshiva graduates, aspiring and rabbinic students, with representation across different regions of the country. This structure has a promising formation of a strong and credible beit din, capable of overseeing conversions and other communal religious responsibilities within recognized Jewish frameworks. With an increasing number of individuals committed to this path, Uganda is steadily building a sustainable future in which ordained and well-trained rabbis are consistently available to serve their communities.

The impact of this ecosystem extends beyond the present generation. The visibility of multiple rabbis—trained not only in Jewish law but also in leadership, pastoral care, and human relations—naturally inspires younger members of the community. Often, rabbinic families nurture future rabbis, creating continuity and depth within Ugandan Jewish life. Notably, Uganda now has rabbis trained through Orthodox, Conservative, and Reform yeshivot, reflecting a broad and inclusive engagement with global Jewish institutions.

Rabbi Shoshana Nambi of Mbale in Eastern Uganda is perhaps the best example of how well this teaching paradigm works. She went to Hebrew Union College (United States) and recently became the first black woman rabbi in Sub-Saharan Africa. Now she is an assistant rabbi at Congregation Beth Am in Los Angeles. The Union for Reform Judaism ordained her, and her journey is a major success that shows what can happen when African Jewish communities have access to mainstream educational paths. Uganda’s experience is, above all, a narrative of shaping the future through education, discipline, and adherence to globally recognized rabbinic standards.

A Vision for the Future.

In Uganda, as in Nigeria, it is still common for Torah-learned individuals to be affectionately addressed as “rabbi.” This practice is not unique to both countries alone and can be found in Jewish communities elsewhere. However, it is important to recognise the true significance of a Rabbi ( רבי ), which in Hebrew means “my teacher.” Within Jewish tradition, this title carries profound weight. It represents not merely academic accomplishment, but a lifelong responsibility to teach, guide, adjudicate, and uplift others in accordance with Torah values.

The scarcity of formal Jewish educational institutions and rabbinic training resources in Nigeria—and across much of Africa—has inadvertently contributed to misunderstandings about the role and responsibilities of a rabbi. Yet this reality should never serve as justification for lowering established standards. Instead, anyone who aspires to be called a rabbi should be encouraged and supported to pursue recognized and appropriate pathways of study and ordination.

To make such an outcome possible, well-wishers and stakeholders must invest intentionally in yeshivot, structured rabbinical training programs, and sustainable community learning centers. In this regard, working with Jewish schools and organizations abroad can be very helpful in making curricula, mentorship, and accreditation stronger.

Meeting these educational and spiritual needs sends a strong message: Judaism is a living, dynamic faith that values all communities, regardless of where they are. For Nigerian Jews in particular, this vision promises the emergence of a new generation of knowledgeable and passionate leaders—men and women who understand the rabbinic path as a sacred calling to serve others and embody the values of Torah in ways that resonate both locally and globally.

Ultimately, when Jewish education flourishes in Africa, the title “Rabbi” will naturally be revered as a symbol of deep commitment and integrity. In doing so, misconceptions will fade, and a renewed wave of devoted servants of Hashem and humanity will rise— rooted in learning, guided by tradition, and inspired by a shared future.

The post Who Is A Rabbi? first appeared on African Jewish Voices.

Recently, the news of the reopened Israeli Embassy in Lusaka, the capital of Zambia, went viral. Zambians went agog, jubilating and singing Hatikvah, the Israeli national anthem, in the opening event in Lusaka. As reported on various international and local news outlets, the reopened embassy on August 20, 2025, marked a new beginning in the bilateral relationship between Israel and Zambia.

It would be remembered that the Israeli Embassy in Lusaka was closed 52 years ago, following the Organization of African Unity’s call for African nations to cut ties with Israel following the October 5th-25th Yom Kippur War of 1973, when Egypt and Syria led a coalition of some Arab nations against Israel. Anti-Israel narratives from Arab sources influenced some African countries, prompting them to swiftly close Israeli embassies within their borders. 

Since then, it is no longer news that the Embassy of Israel was closed almost endlessly, for over five decades, in one of the struggling countries of Africa. However, what is noteworthy now is the sudden reopening of the embassy after 52 years! What brought about the reopening? Was Zambia losing something that it needed back from Israel? What prompted the embassy’s abrupt reopening? 

From its very beginning as a new independent nation, Zambia had sought to establish a strong bilateral relationship with Israel in order to strengthen their country’s military and security. But the good news today is that Zambia has woken up from her slumber to recognize her mistake of taking sides with the Arab nations, many of whom now have growing diplomatic and bilateral relationships with the state of Israel. Thanks to the Zambian President, Hakainde Hichilema’s diplomatic visit to Israel in 2023. It is strongly believed that a single visit changed everything that is happening in Zambia today.

The Jerusalem Post quoted Israel’s foreign minister, Gideon Sa’ar, as saying, “This is a particularly moving moment to once again raise our flag—the flag of Israel—and hear Hatikvah here in Zambia after 52 years. This reunion is the beginning of a new chapter between the nations.”

The minister made the statement in Lusaka during the reopening of the five-decades-closed embassy. Many Zambians were not left out on the occasion, as the live footage of their Hatikvah song (Israeli national anthem) went viral both on social media and in the tabloids. 

Moving forward, Zambia will now experience those visa and passport services, along with emergency assistance and cultural promotions, which were previously denied to its citizens when she boldly severed ties with a nation that was merely engaged in a fight for survival rather than a war of attrition. This new chapter in the Israel-Zambia relationship will signify the start of a lasting friendship and represent a renewed perspective on Africa’s sentiments towards Israel that will remain unbroken.

In my opinion, and similarly like majority of others, Israel does not exhibit the same level of political corruption found in many parts of Africa, where politicians are often extremely corrupt. Israel, as a nation, implements advantageous government policies and initiatives that benefit both its citizens and the global community. For example, Israel’s trade with Africa has seen significant growth, with total exports to the continent amounting to $685 million in 2021, as noted in the index report. These exports are primarily focused on six Sub-Saharan countries: South Africa, Ethiopia, Nigeria, Ghana, Kenya, and Uganda.

Unfortunately, Zambia was not on the list because she has not been there since 52 years ago to enjoy what these six African nations, who cannot deny the enormous, tremendous benefits of Israel’s relationship with their country. Furthermore, the decision by the Zambians to reopen the embassy of a nation that has great initiatives is to once again become a beneficiary of Israel MASHAV, as other African countries have been enjoying.

It is therefore a Clarion call for countries to strategically think about the future of their citizens and development needs by emulating Zambia’s decision to renew its stand with Israel again. In this regard, we would like to express our gratitude to the President of Zambia for his wise decision to guide his cherished nation in the right direction. The happiness of the good citizens of Zambia is limitless, as vividly shown in Lusaka, where they sang Hatikvah, the hope, representing their renewed optimism with Israel.

The post Back in Lusaka: Israel Reopens Embassy in Zambia After 52 Years of Closure. first appeared on African Jewish Voices.

The cycle of Jewish life, including birth, marriage, and death, is an inescapable aspect that affects individuals from all backgrounds, irrespective of their location or religion. Death, in particular, is a universal phenomenon that knows no boundaries, and its impact is felt across the globe. Regrettably, the Ebonyi State Jewish community has suffered a significant loss with the passing of one of its most esteemed elders, educators, and paternal figures, Mr. Raphael ben Yaakov, also referred to as Raphael Eze Nwokwu.

Raphael ben Yaakov was a highly accomplished individual who had made a name for himself as a building engineer. His expertise had led to the construction of numerous iconic structures in Obosi, Onitsha, Nsugbe, Onueke, and many other places he has worked. His dedication to his faith and community undoubtedly matched his professional prowess. After my first encounter with him in Obosi, where he had lived for many years, Raphael was drawn to Judaism and began to study Torah and the Hebrew language. He quickly became a strong and influential figure among the Jews of Onitsha, where he resided, and those of Ebonyi, his state of origin.

Throughout his life, Raphael had been a shining example of a devoted servant of Hashem, always putting the needs of others before his own. He was particularly passionate about helping the poor and vulnerable, and his generosity was evident in the numerous acts of tzedakah he performed for various Jewish communities. His selflessness and kindness had earned him the respect and admiration of all who knew him, and his passing has left a vacuum in the lives of those who loved and cherished him.

Tragedy struck last December, 2024, when Raphael called me over the phone and also extended the message to a couple of other Jews of Ebonyi State to inform them that he was ill and had returned to his village, Umueze-okoha, in Ezza North Local Government. While his loved ones were preparing to visit him, his daughter, Deborah Eze, broke the news of his passing away.  The shock was palpable, and the news sent a cold feeling through the bodies of all who heard it. It felt as though time had paused, and the truth of Raphael’s death was too overwhelming to process.

The Jewish community in Ebonyi State and beyond fell into mourning as the news of Raphael’s passing spread. They quickly organized themselves at Umueze—Okoha and laid him to rest. The loss of such a remarkable individual has left a void that would be hard to fill. His sheloshim, a memorial service that marks the 30th day after his passing, is scheduled to take place on January 18th, 2025, at his compound in Umueze-okoha. As the community comes together to pay their respects and celebrate Raphael’s life, they will also be praying for the repose of his soul.

As we mourn the loss of this extraordinary individual, we take comfort in the knowledge that his legacy will live on through the countless lives he touched and the many good deeds he performed. May his soul rest in the bosom of Avraham; may his memory be a blessing to all who knew him; and may his family be comforted among the mourners in Zion.

The passing of Raphael ben Yaakov is a poignant reminder of the fragility of life and the importance of cherishing every moment we have with our loved ones. Reflecting on his life and legacy reminds us of the importance of leading a life filled with purpose, kindness, and generosity. May his example inspire us to strive for greatness, to love without condition, and to serve others with humility and compassion.

The post Elder, Teacher, and Father, Raphael Ben Yaakov, Passes on. first appeared on African Jewish Voices.

In a grand celebration that has been hailed as a milestone in the history of Jewish communities in Nigeria, Mr. Hanoch Betzalel Ben Shaul of the Jewish Community in Uli, Ihiala Local Government Area of Anambra state, and Miss Sarah bath Yaakov of Beit Yaakov in Presco, Abakaliki, Ebonyi State, on the 12th day of the month of Tevet, in the Jewish year, 5785 (12th January, 2025), tied the knot in a beautiful inter-state Jewish wedding. The ceremony, which took place at the compound of Elder Yaakov Alom in Izzi, Abakaliki local government, was a remarkable display of love, tradition, and community.

The strong bond between Jews of Ebonyi State and Jews in other states has been growing for years now. Many prominent Jews of Ebonyi who are making waves today actually married inter-states. Some had their wives from either Imo state, Abia state, Cross River state, Delta state, or other places outside their domain. Similarly, numerous Jewish women have tied the knot with members of other Jewish communities from different states. This was to show the existing strong bonds and unity among the Jews of Nigeria before now.

The wedding of Mr. and Mrs. Hanoch Shaul, who was born and brought up in the Kehilat Yisrael Jewish Community, Bucknor, Ejigbo Local Government Area of Lagos state, was clear evidence of this unity and love. The ceremony was attended by Jews from various states, including the leader of Uli Orthodox Jewish community, Yehoshua ben Kefa, Rosh Yochanan Ibeh of Adat Yehudim, Ezzamgbo, Ebonyi state; Sar Habakkuk Nwafor, the leader of Tikvat Israel, Biazhin, Abuja; and many dignitaries from both the bride’s and groom’s sides, including their parents, who were all in attendance to grease the occasion. Prominent individuals from both Uli and Abakaliki, especially those who are not Jewish, also came out in large numbers to witness the special occasion, many of whom had never seen a Jewish wedding before.

Traditional Jewish shawls of various colors beautifully decorated the huppah, ready for the arrival of the groom and bride. As the ceremony began, the venue filled to capacity, with everyone eagerly anticipating the sight of the groom’s parents escorting their son to the waiting huppah. This was immediately followed by the presentation of the bride, who came in a dancing movement and circled her groom seven times before she was taken into the canopy for the blessings. The occasion was conducted by a team of respected Jewish leaders, including Eliyahu Gaon, Alex Itumo from Beit Yaacov, Eben Cohen from Torah World Outreach, Abakaliki, Habakuk Nwafor, Baruch ben Abraham, and Nathan ben Abraham from Ohr Hakodesh Synagogue, Hilltop, Abakaliki.

As the seven blessings, known as the “sheva beachot,” were recited, the crowd erupted in jubilation, shouting “mazal tov” to the newlywed couple. But the moment the groom broke the glass cup, sealing the union, was met with another thunderous applause and cheers as family and friends went into a frenzy of cheers. It was a truly unforgettable moment, filled with joy, love, and celebration.

The wedding was a remarkable display of the strong bonds between Jewish communities in Nigeria and their commitment to preserving and promoting Jewish traditions and customs. As the newlywed couple began their new life together, they were surrounded by the love and support of their community and the knowledge that their union was a source of joy and inspiration to all who witnessed it.

In an interview, the groom, Mr. Hanoch expressed his gratitude to the community for their support and love.

“I am overwhelmed with joy and gratitude. This wedding has brought our communities together, and I am honoured to be a part of it.” 

The bride, Miss Sarah bath Yaakov, added, 

“I am thrilled to be starting this new chapter in my life with my beloved husband, and I am grateful for the love and support of our community.”

As the celebration continued into the night, with music, dance, and feasting, it was clear that this interstate Jewish wedding would be remembered for years to come. The union was a shining example of the power of love and intercommunity relationships that strongly indicated the enduring traditions and customs of the Jewish people wherever they were.

The Jewish community in Nigeria, which has a rich and diverse history, has been growing and thriving in recent years. The Jewish community in Nigeria is spread across various regions, such as Anambra, Rivers, State, and Abuja, among others. Jewish presence in Nigeria is becoming increasingly prominent. This wedding indeed was a significant event in this context, bringing together Jewish communities from across the country to celebrate and strengthen their bonds.

The newlywed couple received gifts, blessings, and well-wishes from their friends and family as the night drew to a close. Personalities such as Itanyi from Adat Yehudim, Presco, and Abakaliki were there with friends and a congregation to grease the occasion with fabulous gifts for the newlywed couples. It was a truly unforgettable occasion that will remain in the memories of all those who attended for years to come as the couple began their new life together, they knew that they had the love and support of their community behind them, guiding their every step of the way.

The interstate Jewish wedding between Mr. Hanoch, who is the second son of the late Mr. Shaul and Mrs. Sarah Nolisa, and Miss Sarah bath Yaakov Alom (the daughter of Yaakov Alom), on 12th Tevet, 5785 (12th January, 2025), was the second interstate marriage between Ebonyi Jews and other state Jews this year, 5785 (secular year 2025), and serves as remarkable evidence of love, tradition, and community bond. It was indeed evidence of the strong bonds between Jewish communities in Nigeria and the commitment to preserving and promoting love, unity, peace, and progress among them. May their home be blessed abundantly, and may they be fruitful and raise sons and daughters who will be the pride of the Jewish world tomorrow.

The post Historic Interstate Jewish Wedding Rocks Ebonyi State, Eastern Nigeria. first appeared on African Jewish Voices.