The word “kosher” comes from the Hebrew כָּשֵׁר (kasher), which literally means “fit,” “valid,” or “compliant.” In Judaism, this term primarily refers to what is permitted for consumption according to the Torah, but its meaning extends far beyond food. To be kosher is to be aligned with the Creator’s will in what we eat, what we do, and who we are.

“The basis of the laws of kashrut is found in the Book of Leviticus: “You shall consecrate yourselves and be holy, for I am holy.” (Leviticus 11:44). Kosher, according to the Torah, is a divine law of choice.”

The concept of kosher is therefore linked to holiness (kedusha). The permitted animals are clearly defined: those that chew the cud and have cloven hooves, as well as fish with fins and scales. In addition to this, there is the ritual slaughter (shechita) and the prohibition against mixing meat and milk.

The Ramban (Nahmanides) explains that these laws are not only sanitary but also spiritual. In his commentary on Leviticus 11, he writes that forbidden animals generate a spiritual impurity that affects the nature of the human soul: “These foods create a thickening in the heart and close off a person’s spiritual sensitivity.” — Ramban’s commentary on Leviticus 11.

Thus, from the text we learn that eating kosher concerns not only the body but also has to do with the soul and the moral perception of the human being.

Kosher as an Education of the Soul (Ben Ish Hai)

The Ben Ish Hai (Rabbi Yosef Chaim of Baghdad) elaborates on this idea in his teachings on the sanctity of food. He teaches that food directly influences the quality of prayer, wisdom, and moral conduct. In his work Ben Ish Chai—Parashat Shemot, he states that a person who eats pure foods develops a clearer intellect and a heart more sensitive to the Torah: “Kosher food illuminates the soul, while forbidden food darkens the mind.”

For him, being kosher therefore means being able to receive divine light. It is a form of inner education: each meal becomes an act of spiritual discipline and a constant reminder that God is part of daily life.

Furthermore, texts from the Talmud looked at being “kosher” in actions and words. The concept of kashrut is extended to include human behavior. In everyday Jewish language, to say that a person is kosher means that they are upright, sincere, and honest. According to the Talmud, “His ways are gentle ways, and all his paths are peace.” (Proverbs 3:17).

This means that a person can eat perfectly kosher food, but if their actions are corrupt, they are not truly “kosher” in God’s eyes. True kosherness also encompasses the following:

• Manner of speaking
• Probity in business dealings
• Faithfulness in keeping commitments
• Respect for others

Thus, a kosher life is one founded on holiness, order, justice, and restraint.

Educational Application for Bantu Jews

The Bantu Jews are indigenous African Jewish communities rooted in Bantu-speaking societies, particularly in parts of Central and Eastern Africa. They practice Judaism while preserving distinct African cultural identities, blending Jewish tradition with local customs, language, and communal life. For Bantu Israelites in present-day Cameroon, understanding kashrut is not simply about learning Jewish dietary laws but about re-establishing a sacred identity. Being kosher means:

• Reconciling with the Torah
• Purifying one’s body and soul
• Distinguishing oneself from secular practices
• Restoring ancestral holiness

Kosher then becomes a tool for spiritual and cultural rebirth, a return to the Covenant.

In conclusion, according to Ramban and Ben Ish Chai, kashrut is not a constraint but a path of inner transformation. It elevates the individual, educates the heart, and purifies the mind. Ultimately, being kosher is not just about eating according to the Torah; it is about becoming a person who conforms to God’s will.

The post What Does “Kosher” Mean? first appeared on African Jewish Voices.

Hanukkah is often considered the celebration of the Maccabees’ victory over the Greeks and the miracle of the oil that burned eight days in the Temple. However, according to Rabbi Shimon bar Yo’haï, as recorded in the Zohar (II, 199a), this holiday carries a much more profound meaning: it reveals a hidden light of creation, called Or HaGanuz. This light was withdrawn from the world after Adam’s sin and remains inaccessible to ordinary human activity. Hanukkah lets this light come down for a short time, healing spiritual wounds, lighting up the soul, and giving blessings to both the visible and invisible worlds. Thus, the miracle is not only material; it works in higher realms, reconnecting the divine dimension with the lower world.

The Ben Ish Hai (Rosh Chodesh, Year 2, Halakha 6) emphasizes that the light of Hanukkah primarily affects the eyes and the soul. The Greeks symbolized materiality and the seduction of the senses, attempting to divert Israel from spirituality. However, the beauty of the Hanukkah flame is its tendency to purify perception, restoring the ability to see holiness in the world and awakening consciousness to the Divine Presence. Each candle lit is not just a symbol; it is also a way to heal the soul and elevate the spirit.

The Ben Ish Hai says that this light gives off intellectual energy that can resolve spiritual problems and make the Neshama stronger, even if you don’t consciously meditate.

The miracle of the oil is a good example of this hidden dimension. Pure oil, which stands for Chokhmah, or divine wisdom, spreads and burns in ways that are not normal. The Zohar (II, 200a) says that this oil is a symbol of how divine light travels through the Sefirot, from Chessed to Malkhut. The eighth flame stands for Bina Ila’ah, the hidden mother. Thus, the light of Hanukkah restores continuity between the divine and the world, allowing spiritual energy to flow and repair the rifts caused by materiality and injustice.

The Ben Ish Hai further explains that Hanukkah is a time for inner purification. The “Greeks” symbolize forces that obscure consciousness and distance the individual from their divine essence.

The Maccabees stand for the struggle within, and each candle repels darkness, cleanses emotions, and brings peace back to the soul. The eight days of Hanukkah represent a spiritual journey: each new candle changes a part of the soul, from Gevurah’s harshness to openness toward the higher light.

The Zohar says that the light of Hanukkah is not meant to be used for anything but to light up the world. It should be shown to the public so that people can see how holy it is. During Hanukkah, “the heavenly hosts change their song” (Zohar II, 199b), because a new light descends into the higher worlds, softening judgments and opening several channels of blessing for homes that light with joy and sincere intention.

In addition, Hanukkah anticipates the Geulah (Redemption). Rabbi Shimon bar Yo’haï explains that the light descending during Hanukkah is the first flame of the future world, the light that will shine at the coming of the Messiah. The Ben Ish Hai adds that every household that lights the candles and every soul that contemplates the flame participates in cosmic repair. The miracle is not only historical: it is universal and eternal, connecting the heroic past of the Maccabees to the spiritual mission of the soul and the ultimate light that will illuminate all creation.

 In conclusion, according to Rabbi Shimon bar Yo’haï and the Ben Ish Hai, Hanukkah is not merely a festival but a cosmic moment of repair. The candles lit each night are doors opening toward divine wisdom, protection, and the revelation of the ultimate light. They purify the eyes, strengthen the soul, and prepare the way for the Messiah, making Hanukkah a holiday that is historical, spiritual, and mystical all at once.

The post HANUKKAH: The Hidden Light That Illuminates the Soul and the World. first appeared on African Jewish Voices.

Judaism presents itself not simply as a religion but as a complete way of life encompassing the thought, ethics, spirituality, social relations, and history of a people. In the very opening of the Mishnah, compiled by Rabbi Yehuda HaNasi, a fundamental principle is established: “All Israel has a share in the World to Come.”

This phrase is not merely eschatological; it expresses that every member of the people possesses a responsibility but also an equal spiritual dignity, for every soul in Israel is a spark of the Divine.

Thus, understanding Judaism begins with understanding this eternal covenant between God and Israel, a covenant that is translated into concrete life by three pillars:Torah, Avodah (service), and Chesed (kindness), as taught in the Talmud (Avot 1:2). In addition, we will also look at the identity of Israel, which is the source of Judaism.

#Number (1)- The Torah: Foundation of Identity and Light of Wisdom

The Talmud proclaims: “Talmud Torah keneged kulam”—the study of Torah is equivalent to all the mitzvot (Peach 1:1).

According to the Ben Ish Chai, the study of Torah is not an intellectual exercise but a light that purifies the soul, sharpens the moral conscience, and opens the heart to the fear of God. The Torah then becomes not only a text but also a path, a derekh, that guides one in the details of one’s existence.

This centrality of study is therefore not merely academic: it is character building, the activation of Hebrew identity, and a permanent connection with the divine will. This is why Rabbi Yehuda HaNasi, despite his wealth and status, declared: “I have found no pleasure in this world” (Ketubot 104a)—his true pleasure lay in the Torah.

#Number (2)- Avodah: Transforming the Heart into a Sanctuary

Judaism does not conceive of prayer as a mechanical recitation. The Talmud states:The All-Merciful asks for the heart (Sanhedrin 106b)

Avodah, therefore, is the ability to stand before God with sincerity, clarity, and profound intention (kavanah).Rabbi Yehuda HaNasi taught that prayer should be uttered “like a poor person pleading.” This is not a weakness but a spiritual strength: recognizing total dependence on the Creator.

The Ben Ish Chai, in his halakhot, elaborates at length on the importance of inner preparation before prayer, emphasizing that one must purify their mind as one prepares a sanctuary. Thus, Avodah becomes an art of living where the heart, intentions, and actions are aligned.

#Number (3)- Chesed: The Sanctification of Social Ethics

If Torah shapes the mind and Avodah molds the heart, Chesed transforms society.The Talmud teaches:“The world rests upon three things: Torah, Avodah, and acts of kindness” (Avot 1:2)

This means that the Jewish faith would be incomplete without the practice of Chesed.Judaism is not only a ritual system; it is also an embodied ethic, visible in human relationships: in justice, mutual support, compassion, and respect for others.

For the Ben Ish Chai, acts of kindness reveal true spiritual greatness, for they manifest the Tzelem Elohim, the divine image in every human being.Thus is forged the vocation of Israel: to be “Or LaGoyim,” a moral and spiritual light for the nations.

#Number (4)- The Identity of Israel: Particularism and Universality

A fundamental teaching of the Talmud states:“You are called Adam” (Yevamot 61a).

The Sages explain that the people of Israel bear a unique collective identity, not to separate themselves from the world, but to carry out a universal mission.Rabbi Yehuda HaNasi brings together in his Mishnah not only laws but also a vision of the people of Israel: a people entrusted with a living Torah, guardians of social justice, and witnesses to the divine Presence in history.

Judaism connects the particular (the holiness of Israel) and the universal (the elevation of humanity), thus articulating the covenant and ethics.

In conclusion, Judaism can be described as a Total Spiritual Project. According to Rabbi Yehuda HaNasi, the Talmud, and the Ben Ish Chai, Judaism is a project of transformation, which comprises of the following:

• Transformation of the mind through Torah,
• Transformation of the heart through Avodah (service),
• Transformation of the world through Chesed (kindness).

This coherent system aims to create an enlightened, responsible human being, connected to their Creator and benevolent toward their fellow human beings.Ultimately, Judaism is a living covenant, a path of light, and a constant call to elevate daily life in holiness, justice, and kindness.

The post What is Judaism? first appeared on African Jewish Voices.

THE QUESTION of why Jews do not acknowledge Jesus as the Messiah is one that has shaped centuries of dialogue between Judaism and Christianity. Even though both religions share biblical foundations, their understanding of the Messiah differs significantly. A core belief of Judaism is the awaited coming of the Messiah (Mashiach), which has been a cornerstone of Jewish faith and prayer for thousands of years. In contrast, Christians’ beliefs are rooted in the fact that the Messiah has already come, was killed, buried, raised from the dead, and ascended into heaven, and they are now awaiting his second coming.

However, for the Jewish people, the answer lies not in a rejection of the individual but in a profound adherence to the specific criteria for the Messiah as defined by the Hebrew Bible. Other rabbinic teachings and later mystical texts, such as the Zohar and Talmud, depict the Messiah in a manner inconsistent with the Christian perspective of Jesus.

The Jewish Concept of the Messiah (Mashiach)

In Judaism, the Messiah is not a god or part of a trinity; instead, he is a full human being and a leader, notably a descendant of King David. He is appointed by God to be a catalyst for a transformed world, precisely fulfilling a historical, and spiritual mission. His primary role is not to found a new religion, but to perfect the world under the Torah and reveal God’s sovereignty to all humankind.

The following classical Jewish texts spell out what the Messiah’s mission should be, such as:

• (Jeremiah 23:8) Gathering the exiles of Israel
• (Ezekiel 37:26–28) Rebuilding the Holy Temple in Jerusalem
• (Isaiah 11:1–10) Restoring the Davidic monarchy and full observance of the Torah
• (Zechariah 14:9) Establishing universal peace and recognition of God

According to Jewish belief, the Messiah must accomplish these tasks during his lifetime. Until these conditions are fulfilled, a candidate cannot be recognized. Putting it overly clear, it simple means that the messianic age has not dawned, and the Messiah has not arrived.

Why Jesus is Not Recognized as the Messiah in Judaism

1. The Messianic Prophecies Remain Unfulfilled: From a Jewish point of view, Jesus did not meet the scriptural requirements for being the Messiah. The ingathering of exiles did not happen while he was alive, the Temple was not restored, and world peace was not achieved. In fact, the Second Temple was demolished in 70 CE, not long after Jesus died, which caused even more exile and suffering. Therefore, Judaism does not accept Jesus as the prophesied Redeemer since the important prophetic milestones were not met.
2. The Messiah Does Not Change the Torah: Equally important is the Judaism principle of the Torah’s everlasting and unchangeable nature. As stated in Deuteronomy 13:1, “The Torah that I have given you, you shall not add to it nor diminish from it.” Rabbinic tradition maintains that any individual who advocates altering the commandments cannot be the Messiah. But Christianity eventually stopped following some of the core Torah practices—such as circumcision, Shabbat observance, and dietary laws—while placing primary emphasis on belief in Jesus. These developments contradict the Jewish understanding of the Torah’s permanence, which the Messiah is meant to affirm, not change.

Therefore, it is noteworthy that Jesus, in his role as the Messiah, failed to fulfill crucial biblical prophecies, including the restoration of the Temple, the gathering of exiles, and the establishment of universal peace. The Messiah must also defend the eternal Torah, yet Christianity introduced changes to several of the most important commandments, which goes against the Jewish concept that God’s laws cannot be altered.

The Zohar’s Perspective: A Man of Divine Light, Not Divine Incarnation

Jewish mysticism adds another dimension to the discussion. The Zohar, the foundational work of Kabbalah, attributed to Rabbi Shimon bar Yochai, describes the Messiah as a human being, a righteous king who will manifest divine light to the world. It rejects the concept of divine incarnation outright.

One passage states:“Woe to those who say that the Holy One, blessed be He, becomes flesh and blood.” (Zohar I, 25b)

According to the Zohar, God may inspire or rest His Presence (Shekhinah) upon a person, but God Himself does not take human form. This teaching places Judaism in clear theological opposition to the Christian claim that Jesus is God in the flesh.

Furthermore, according to Kabbalistic masters such as the Ari (Rabbi Yitzchak Luria), the Messiah’s role is linked to the spiritual rectification (tikkun) of humanity. His coming depends on Israel’s collective spiritual awakening— renewing divine consciousness, purifying the world of falsehood, and spreading the ethical light of Torah among all nations. The Zohar (II, 120a) teaches that only when Israel returns joyfully to serving God will the “light of the Messiah” be revealed. Thus, redemption stems not from faith in a single individual but from Israel’s ongoing responsibility to demonstrate holiness and truth globally.

In conclusion, Judaism does not reject Jesus out of hostility but out of obedience to its scriptures and teachings. The Messiah in Jewish thought is envisioned as a righteous king who will complete the mission of the Torah, restore Israel, and bring universal peace. He is not a divine being but a human leader filled with God’s light. The Jewish people await a future Mashiach who will fulfill ancient promises made through the prophets of Israel, ushering in an era of global harmony under the reign of Hashem.

The post Why Jews Do Not Believe in Jesus as the Messiah first appeared on African Jewish Voices.