[A 10-Day Journey That May Change Everything]

From November 24th to December 3rd, 2025, Jewish communities across Nigeria witnessed one of the most transformative moments in their modern Jewish history—the official ten-day working visit of Mr. Clive Lawton, CEO of the Commonwealth Jewish Council (CJC). For Nigerian Jews, long isolated at the edges of global Jewish consciousness, the visit was far more than a diplomatic tour; it represented long sought recognition and affirmation of a people who have persevered in their religious identity against the odds.

The Commonwealth Jewish Council (CJC) has, since its inception, served as a unifying platform for Jewish communities across Commonwealth nations, encouraging cooperation, advocacy, and shared responsibility at a country-to-country level.

Its core objective focuses on protecting Jewish life and building bridges, as well as applying voices. Through leadership engagement, policy dialogue, and communal exchange, the CJC connects Jewish communities across continents, therefore making sure that even smaller or emerging communities are not excluded from global Jewish conversation.

Mr. Lawton’s journey spanned six states and the Federal Capital Territory, reaching communities starting from Abuja, the nation’s capital, to the heart of Igboland, then to the Southern Regions of Nigeria, and the bustling city of Lagos. Everywhere he went, he met communities who have preserved Judaism for generations—often without global support, mainstream acknowledgment, or institutional validation.

Working closely alongside the CJC during this historic visit was the Judaism Fellowship Initiative (JFI), a Nigerian-based nonprofit organization that is committed to uniting and strengthening Jewish life state by state within the country. While the CJC builds bridges between nations, the JFI focuses on internal cohesion—connecting Nigeria’s geographically dispersed Jewish communities, facilitating unity and cooperation, Judaism development, and communal solidarity and welfare across state lines.

At the conclusion of the visit, reflections from both Mr. Lawton and JFI President Arthur Regis captured the significance of the moment. Standing alongside them was Yeremyahu Eyong, Vice President of JFI and one of the key organizers of the tour, whose tireless coordination ensured its success. Throughout the visit, the Nigerian government provided support, with state security services on standby to ensure the safety of all participants.

During one of the early public speaking events in Port Harcourt, the capital of Rivers State in the southern part of the country, Mr. Clive Lawton made a statement that would become one of the most defining moments of the visit. Reflecting on what he had witnessed so far across several Jewish communities he has covered in his itinerary; he spoke with conviction about the future of Nigerian Jewry on the global stage. “Next year, bezrat Hashem, I will be in Israel,” he said, “and I will ask why they are not looking at the Nigerian Jewish communities—so that they can recognize them.” His words struck a deep chord, sparking a renewed sense of hope and affirmation among those in attendance.

For many Nigerian Jews, the dream of global recognition will not be merely symbolic. It represents the big change that will make the needed difference, the end of decades of resilience in the face of marginalization, misunderstanding, and invisibility. Mr. Lawton’s statement was received as a powerful signal that Nigerian Jewry, which is made up of both the Igbo and non-Igbo tribes, is no longer at the periphery of Jewish consciousness but steadily moving toward rightful inclusion within the broader Jewish world.

The significance of the visit was further echoed by Arthur Regis, the current president of the JFI, who described the moment as one of long-awaited validation. For generations, the Jews residing in Nigeria have preserved Jewish traditions, studied Torah, built synagogues, and raised families in faith—most times without institutional recognition and limited support from abroad. According to Arthur, Clive’s visit affirmed the legitimacy of their identity and made clear that their voices and choice of lived Jewish practices matter. The visit was more than just a tour; it marked the acknowledgment of a narrative that had been longing for attention.

A defining strength of the visit was its inclusive character. The CEO’s engagements extended beyond JFI-affiliated communities, reaching synagogues in Abuja and Ogidi that belong to other Jewish bodies, although they are former members, according to reports. Nonetheless, this broad outreach underscored a commitment to unity rather than organizational boundaries, reflecting the shared heritage and collective aspirations of Nigerian Jews across different regions and affiliations. While it is impossible for a single journey to encompass every community across the federation, the visit stood as a meaningful gesture toward collective recognition, setting up a new frontier.

Taken together, these moments—advocacy for global acknowledgment, affirmation of identity, and an inclusive approach to community engagement—mark Mr. Lawton’s visit as a pivotal chapter in the evolving narrative of Nigerian Jewry. It stands as a reminder that African Jewish voices are rising, being heard, and increasingly recognized as an integral part of the global Jewish story. His visit will not be the first time that he is involved in forging a path largely for Jews living on the African continent. Recently, his involvement in creating the Sub-Saharan African Jewish Alliance (SAJA) opened another chapter in the continent, enabling broader engagements and opportunities that were once hidden.

A Day-by-Day Recap of a Historic Visit

The historic visit officially began on Monday, 24th November, with Abuja playing host as the destination in the first stop. The opening moment took place at Tikvat Israel Synagogue, the venue of the just-concluded activities of Camp Sarah 2025, a third summer of Jewish learning and fun. At the synagogue in Kubwa, the community members gathered for Minchah. Men, women, and children filled the synagogue with anticipation, marking the beginning of a journey that most people felt had been long overdue. By simply praying together, a fact that carried deep meaning, they set a tone of spiritual kinship and mutual respect that would define the days ahead in the trip designed to cover four regions in the federation.

The following day, Tuesday, 25th November, focused on engagement and dialogue. Mr. Lawton met with Rabbi Israel Uzan of Chabad Abuja, where discussions centered on the realities, challenges, and aspirations of local Jews living in Nigeria. Later that evening, the delegation joined the Gihon Hebrew Congregation in Jikwoyi for Maariv. Known for its strong emphasis on Judaism observance and one of the oldest synagogues in the country, the community stood out as a testament to perseverance despite limited resources. The meeting in Gihon was electrifying with speeches from a few individuals. One of the most memorable events was the singing session, where the visitor had the opportunity to learn one of the congregation’s Hebrew song melodies. This beautiful moment of learning and sharing was a display of the vibrancy of the indigenous Jewish people, signalling curiosity about how the others would be as the trip in the North winds down.

Wednesday, 26th November, brought the delegation to Ogidi in Anambra State, a central pillar of the Igbo Jewish identity movement. The visit to the Ogidi synagogue was among the most emotionally charged moments of the tour. Welcomed with warmth and cultural honor, Mr. Lawton participated in Ma’ariv and received traditional Igbo gifts, symbolizing mutual respect and shared heritage. The evening reached a profound peak when the community entrusted their Sefer Torah to him for use, as the synagogue in Port Harcourt that would host the only Shabbat in the trip lacks a Torah scroll.

On Thursday, 27th November, the journey continued through Awka and Aba. In Awka, Mr. Lawton was formally welcomed by JFI executives and introduced to members of the press, Offeing an opportunity for Nigerian Jewry to speak directly to broader audiences. Later, at the Beit Gadol HaKnesset in Aba, the commercial center of Abia State, the Jewish community’s scale and vibrancy were evident. Worshippers overflowed the synagogue compound, reflecting both numerical strength and a deep hunger for connection and recognition. The atmosphere proved beyond doubt the reality that Nigerian Judaism is not marginal but alive and growing. It is also known that the state accounts for the second-largest Jewish population nationwide.

Friday, 28th November, began with Shacharit at Beit Chasaed Knesset in Umuejije in the outskirts of the city center. In attendance for the visit are some of the students of the Ardent Hebrew Academy, a mini-Hebrew class run in the synagogue. After the prayers and moment together, the next destination on the itinerary was one of the most consequential moments of the visit: an official engagement with the Governor of Abia State, Alex Otti. The delegation—comprising the CJC CEO alongside senior JFI leadership—presented key concerns relating to religious inclusion, civic participation, and tolerance. The governor’s response marked a rare, hopeful, and significant moment of acknowledgment, signaling a new level of awareness and openness toward Jewish citizens within the state. For many, this engagement represented a turning point in the visibility of Nigerian Jewry within national discourse.

Shabbat, 29th November, was observed in Port Harcourt at Yesharim Synagogue, which also doubles as the host venue of Camp Sarah’s sister camp. The prayers, melodies, and Torah reading created an atmosphere many described as unforgettable. During Kiddush, reflections on Jewish continuity—particularly the role of women in transmitting tradition—were deeply discussed with congregants. The moment served as a reminder that Judaism survives through observance of Jewish lifestyles, passed lovingly from one generation to the next.

On Sunday, 30th November, a National Jewish Interactive Forum brought together Jews from multiple states, including Edo, Rivers, Akwa Ibom, Delta, Imo, and Abuja. This unprecedented gathering allowed diverse communities to meet, exchange experiences, and affirm their shared identity as one people. It was the first forum of its scale shaped under the influence of the Commonwealth Jewish Council, offering Mr. Lawton a panoramic view of the diversity, resilience, and unity within Nigerian Jewry.

Monday, 1st December, belonged to Uyo. Jewish communities across Akwa Ibom State gathered at the Jewish Central Synagogue to host the CJC delegation. Following a moving Sephardi style Arvit, the introduction got underway, and then there were some moments of discussion that lasted well into the evening. The presentation of tefillin to the community became one of the most powerful moments of the day, as the new synagogue has no single tefillin in its collection. As members stepped forward to receive and honor the gift, emotions overflowed, capturing years of longing, prayer, and devotion finally met with affirmation.

The final stop came on Tuesday, 2nd December, in Lagos at Kehillat Israel Synagogue in Bucknor. Speeches, embraces, and visible emotion filled the space as the visit ended. Without doubt, everyone was aware that a historic event had occurred, one that would be difficult to reverse. The following day, farewells were exchanged at Murtala Muhammed International Airport as Mr. Lawton made his way out of the country; his words made clear that this journey was not an endpoint but the beginning of an enduring relationship between Nigerian Jewry and the wider Jewish world.

In reflecting on the impact of the visit, JFI President Arthur Regis emphasized four lasting outcomes: Nigerian Judaism has entered global Jewish consciousness; Jewish communities across organizational lines experienced unprecedented unity; spiritual life was visibly renewed through Torah, prayer, and pride; and, for the first time, formal acknowledgment at the state level affirmed Jewish presence and belonging. Together, these outcomes mark the visit not only as historic but also as transformative.

Clive Lawton’s Final Message to Nigerian Jewry

“As my visit draws to a close, the message I leave with Nigerian Jewry is unity. Having seen your depth of commitment, faith, and perseverance across communities separated by distance, it is clear that the most important step forward is collective purpose. Nigerian Jews must stand together and speak with one voice—because unity is the foundation upon which recognition, growth, and lasting impact are built.”

In conclusion, many hold the opinion that a new chapter is beginning after the ten-day working visit of the CEO of the CJC, proving to be far more than a ceremonial tour. It became a catalyst on a three-dimensional front—spiritually, socially, and diplomatically. The journey, to an extent, strengthened the relations among Jewish communities, boosted a renewed sense of national unity, and elevated Nigerian Jewry’s visibility within broader Jewish and civic spaces. Doors long closed began to open, and conversations once dwindled now gained some real traction.

Reflecting on the experience, Arthur Regis noted that the engagements throughout the visit affirmed something deeply significant: that Nigerian Jews are no longer invisible within their nation. For many, this recognition indicated a significant turning point—one that reinforced a sense of belonging, legitimacy, and hope for sustained cooperation in the future.

Sentiment has changed, as Nigerian Jews returned to their synagogues with renewed pride and a rekindled sense of purpose. Currently, the collective understanding that they had crossed a historic threshold is the most prevalent mindset. The message was clear and undeniable: the Jewish people of Nigeria are here—and the world has finally begun to listen.

The post Hope, Unity, Global Embrace: How the CJC Visit Could Redefine Nigerian Judaism first appeared on African Jewish Voices.

A tale appears in the Talmud (Shabbat 31a). A Gentile came to the sage Shammai and demanded, “Teach me the whole Torah while I stand on one foot.” Shammai, offended, sent him away. Undeterred, the man went to Hillel and made the same request. Hillel lifted his foot, smiled, and said, “What is hateful to you, do not do to your fellow. That is the whole Torah; the rest is commentary. Go and study.”

Just as in the story above, conversion in Judaism is not an instantaneous event but requires a process. The requirements can differ among Jewish denominations, or better described as the diverse streams that make up the global Jewish community.”

In Orthodox Judaism, a convert must:

1. Study with an Orthodox rabbi and become part of a Jewish community.
2. Appear before a Beit Din (a court of three rabbis) to pledge to observe Jewish law.
3. Immerse in a mikveh (ritual bath).
4. Undergo circumcision (brit milah) if he is not already circumcised, or undergo a symbolic blood‑drawing (hatafat dam brit) if he is already circumcised.

The Conservative movement, known as Masorti Judaism, follows essentially the same three-step process—study, immersion, and acceptance before a Beit Din—before issuing a conversion certificate. However, Orthodox authorities generally do not accept Conservative conversions, as well as some Modern Orthodox conversions. This question of recognition has been a heavily contested issue for many decades. Nevertheless, this article does not aim to discuss that debate, but rather to explore the general concept of conversion.

Reform Judaism, on the other hand, generally adopts a more lenient approach. Many of its rabbinical courts require only immersion in a mikveh and a pledge before a Beit Din. A convert who is already circumcised is not required to undergo hatafat dam brit. As a result, Reform conversions are not accepted by most Conservative and Orthodox authorities.

The practical implication is that a conversion may not be universally recognized if it does not meet the standards of a particular Jewish community. According to the Talmud (Yevamot 47a‑b), “Rabbi Yehudah says a convert must perform three things: circumcision, immersion (mikveh), and acceptance of the commandments.

Steps for conversion, based on this ruling:

1. Locate a rabbi who will guide you through the entire process.
2. Join a Jewish community around you.
3. Start studying, knowing you are willingly accepting the Torah’s yoke.
4. Appear before a Beit Din to pledge to keep Jewish law, immerse in a mikveh to cleanse you from the impurity of the gav (non‑Jewish status) and to mark your transition into the Jewish community, and, for male converts, undergo circumcision or hatafat dam brit if already circumcised

The mikveh, or ritual bath, has a lot of symbolic importance that goes beyond just cleansing and purification. It stands for a new beginning, a transition from the gentile world into the Jewish community. The water must come from a natural source and meet certain halachic standards. The immersion is done with the goal of becoming a member of the Jewish people.

Three knowledgeable rabbis make up the beit din, which is very important for making sure that the convert is sincere. Their inquiries aren’t just formalities; they want to make sure that the candidate understands what it means to observe Shabbat, kashrut, and the holidays, and that they are doing it because they truly believe in it, not just because it’s easy.

The Chief Rabbinate maintains a central registry of conversions performed either in Israel or by a recognized Beit Din outside the Land. This status can influence a person’s eligibility for citizenship under the Law of Return. The bureaucratic layer makes the process even more complex—especially for individuals whose conversions may be accepted by certain Jewish denominations but not by the State of Israel. Added to this is the perception that conversions conducted in Israel hold greater authenticity than identical processes performed abroad. This hierarchy of recognition only emerged recently after years of legal disputes and negotiated agreements.

Recent interdenominational dialogues have led to occasional cooperation, such as joint study groups and shared community service projects, which can help bridge the gaps created by differing conversion standards. While theological differences remain, many Jews across the spectrum emphasize the shared heritage and common goals of tikkun olam, repairing the world.

The truth is that the journey of conversion is both a personal and communal commitment, centered on learning, holding onto the Jewish laws, and uniting in love. Whether you approach it through the strict pathways of Orthodox practice that requires a considerable duration of time or the lenient paths of Reform Judaism, the core principle remains the same: a sincere desire to join the Jewish people and live according to the Torah’s principles.

As you venture into the path of conversion, seek guidance from a compassionate and knowledgeable rabbi. You should ask and understand clearly questions such as “What is Judaism?” and “What does kosher mean?” Be sincere and serious in your study, and allow the rich traditions of Judaism to shape your path. May you attain peace and ease as you go on this journey.

Shalom.

The post How to Convert to Judaism first appeared on African Jewish Voices.

EDUCATION is the process of acquiring knowledge, skills, and values through formal, non-formal, or informal learning experiences. When the Éclaireuses et Éclaireurs Israélites de France (EEIF) came to the Beit Bnei Yeshurun Jewish Community of Cameroon to provide value-based Scouting education, the community members came out joyously and in large numbers to participate in the training with their Jewish brothers who had traveled from France.

The Cameroonian Jewish community was filled with excitement and unity as they welcomed a large delegation of young people from the EEIF. Their visit marked a wonderful moment of friendship, education, and shared Jewish heritage between the communities of Africa and Europe. Clearly, it was a time to experience firsthand the mission and spirit of the Éclaireuses et Éclaireurs Israélites de France (EEIF), a Jewish Scouting and Guiding organization founded in 1923. It is a proud member of the Fédération du Scoutisme Français and the International Forum of Jewish Scouts, making it an integral part of both the French and global Scouting movements. The EEIF provides an enriching educational experience to young people aged 7 to 25, combining Jewish values with the Scouting method— a system that fosters personal growth, teamwork, and leadership.

Its activities are meant to assist young Jews learn how to serve others and care for the world around them while also building a strong sense of identity, citizenship, and responsibility. The Lubavitcher Rebbe’s words resonate here: “When two Jews meet, their focus should be on helping a third Jew.” These words ring true here. The movement is based on the idea of peer-led education, where older members teach and guide younger ones by becoming role models, leaders, and active participants.

Throughout the year, the EEIF organizes a variety of programs that encourage awareness, discovery, and service. Some of these are leadership training, humanitarian work, camping trips, and cultural exchanges, like the one that just happened in Cameroon. The values of Scouting and the Jewish principle of tikkun olam, which means “repairing and improving the world through acts of kindness and responsibility,” govern each activity.

Three Weeks of Learning, Service, and Discovery

The EEIF delegation spent three weeks in Cameroon, engaging in a variety of activities that reflected the movement’s mission of education, service, and cultural exchange. They traveled to the western and coastal parts of the country, where they learned about the rich traditions, customs, and friendliness of the Cameroonian people.

One of the highlights of their stay was the humanitarian outreach program, where the young scouts and their hosts worked hand-in-hand on community development initiatives. They took part in educational programs and local charity projects, showing the spirit of caring and working together that is at the heart of both Scouting and Judaism.

During the three weeks, the EEIF delegation shared spiritually uplifting moments with the Beit Bnei Yeshurun community. One of the best times they had was when they celebrated Shabbat together with the host Jewish community. It was a time of prayer, pleasure, and being together. In Yaounde, the capital city of the country, it was a whole different Shabbat.

The delegation was graciously welcomed and hosted by Rabbi Betsalel, the spiritual leader of Beit Bnei Yeshurun, which is supposedly the biggest Jewish congregation in the country. Also the Cameroonian representative to the Sub-Saharan African Jewish Alliance (SAJA), his leadership and guidance ensured that the visit was well-coordinated, meaningful, and spiritually uplifting. Rabbi Betsalel expressed deep appreciation for the EEIF’s commitment to youth education and international Jewish collaboration.

“Though this is your first visit, we believe, with God’s help, that more of these visits will occur,” he said. “Already, our community has embraced the spirit of EEIF. We are grateful for this encounter, which has reminded us of our shared destiny as one people.”

A Lasting Impact

Occasions like this are rare, and they often create a lasting impression by planting the vision of the lean path to the top. As the program concluded, both the visitors and their hosts reflected on the significance of the past three weeks. Another perspective is that most of the visitors were young Jewish athletes, which increases the recent sporting spirited-motivation and serves as a rallying call for aspiring African Jewish athletes seeking inclusion in the Maccabiah, the largest Jewish tournament in the world, while also wishing for the establishment of a Maccabi African Confederation.

Without doubt, the EEIF journey to Cameroon in Central Africa has brought about friendship, mutual respect, a possible athletic global pathway, and a renewed sense of Jewish identity. The Beit Bnei Yeshurun, with the other Jewish communities in Cameroon, and the EEIF have demonstrated to the world that Jewish education, whether formal or informal, is a collective responsibility for all Jews.

The post Building Bridges through Scouting: EEIF’s Educational Mission to Cameroon Jewish Community. first appeared on African Jewish Voices.

The Jewish people, throughout history, have been described as the “People of the Book,” which is pronounced as “Am HaSefer” in the Hebrew language. This title reflects the profound bond between the Jewish people and their sacred texts, particularly the Torah. This collection of books include the written and oral Torah, the Talmud, the Shulchan Aruch, the Haggadah, Siddurim, etc. For hundreds of years, Jews have worked diligently to study and keep these books safe. They have also built up a huge library of commentaries, regulations, and liturgical works that expand on them.

For Jewish communities worldwide, access to these texts is fundamental for learning, practicing, and preserving their traditions. However, for some communities—especially those in regions where Jewish infrastructure is still developing—this access remains limited. This has been the case in Nigeria, where growing Jewish communities often face difficulties obtaining essential religious texts such as Chumashim (the Five Books of Moses), Siddurim (prayer books), Shulchan Aruch (the Code of Jewish Law), and other vital materials.

This lack of access has raised an important question among Nigerian Jews: Can we still call ourselves the “People of the Book” if the Book itself is not within our reach?

A loud “yes” has just been provided in response to that question as a result of a commendable initiative that includes the efforts of both indigenous groups and international organizations.

A Joyous Occasion for Nigerian Jewry

Throwing more light on the development, Bezrat Hashem, a joyous occasion, recently unfolded for the Nigerian Jewish community. The Commonwealth Jewish Council (CJC), an umbrella organization supporting Jewish communities across the various countries under the Commonwealth, extended a generous hand to Jews in Nigeria. Through its collaboration with one of the foremost Jewish organizations in Nigeria, which is the “Judaism Fellowship Initiative” (JFI), the CJC sent a shipment of essential Judaica materials meant for various Jewish communities across Nigeria.

This shipment contained an array of sacred items: Chumashim, Siddurim, Machzorim (holiday prayer books), Haggadot (used during the Passover Seder), Tefillin (phylacteries), and others. These are not just religious objects—they are essential instruments that link Jews to their faith, to each other, and to generations both past and future.

The official distribution event occurred in Anambra State on Sunday, August 17, 2025. Representatives from the synagogue and JFI convened with Jewish leaders to collect their community’s allocation of materials. The atmosphere brimmed with joy, gratitude, and a deep sense of unity and purpose.

Strengthening Global Jewish Responsibility

At the event, Author Regis, President of the Judaism Fellowship Initiative, delivered a heartfelt speech highlighting the Jewish value Kol Yisrael arevim zeh bazeh — “All Jews are responsible for one another.” This principle, which has sustained Jewish people through centuries of dispersion and diversity, was vividly reflected in the CJC’s generous support.

Regis noted that this initiative was not merely about books and religious items—it was about rekindling connection: among communities, across generations, and between each Jew and their sacred heritage.

“This is what it truly means to be the People of the Book,” he said. “It means ensuring that no Jew, anywhere, is left without access to the tools of our tradition.”

The materials were equitably distributed among attending synagogues and leaders. In the words of Abba Yerimyahu Eyong, Vice President of JFI, “The leadership of JFI is so mature that materials are shared and every community is happy with the sharing. It is rarely seen.” Each recipient left not just with books and items in hand, but with a renewed sense of belonging.

The gathering also created a rare opportunity for Jewish leaders across Nigeria to meet—some for the first time. It became a spontaneous unity event, fostering stronger relationships within the national Jewish network. I personally recall meeting the national treasurer, Engr. Daniel, whom I had not seen in over four years. He exclaimed, “Rishon, is this you? Baruch Haba!” I could not contain my joy. It felt like a family reunion.

A Growing Community with Unshaken Faith

There are many synagogues and minhagim in different states that make up the Nigerian Jewish community, which is increasing. Even though they still face problems like not having enough resources and being far away from other Jews, they are nonetheless committed to Jewish life. Education, prayer, and observance continue to thrive, now with the added support of global Jewish solidarity.

This donation marks a turning point. With access to these essential materials, more Nigerian Jews can now study Torah, pray from traditional texts, observe mitzvot, and teach the next generation. It is a significant step in securing the continuity of Jewish life in Nigeria.

In a world often divided by race, customs, and differences, stories like this remind us of what truly binds us together. Across continents and cultures, the Jewish people remain one family—united by the Book and by the responsibility we carry for one another. My earnest prayer is that one day, every Nigerian Jewish community will have its own library, and every individual will possess the materials they need to meet the demands of the Knesset during davening.

The post CJC Empowers Nigerian Jewry to Reclaim the Title: “People of the Book.” first appeared on African Jewish Voices.

In recent years, there has been an awakening among people from diverse backgrounds, especially in Africa, who are rediscovering their Jewish roots. Numerous communities are, at long last, reconnecting with a long-lost heritage, thereby giving hope to the idea of “Kibbutz Galuyot” (Ingathering of the Exiles), as written in Devarim 30:3: “Then Hashem, your G-d, will bring back your exiles, and He will have mercy upon you.”

Rudy Rochman, an Israeli Jewish rights activist, made a logical statement in an interview with the a magazine during one of his trips to West Africa. In my interactive conversation with a few non-African Jewish individuals I have met, never have I seen anyone reason in such a manner, putting themself in a replacive position, as he spoke with considerable emotion and seriousness.

“When I first found out that there were Jews in Africa, I felt a sense of shock and responsibility to connect with them. I asked myself, what if they had come to Israel first while we were still suffering in the diaspora? Wouldn’t we want them to come, help, and recognize us?”

Looking at the scripture, the return of the Jews of Africa, whether by bloodline or by spiritual calling, is more of a prophetic fulfillment of Yeshayahu 11:12: “He will raise a banner for the nations and gather the exiles of Israel. He will assemble the scattered people of Yehudah from the four quarters of the earth.”

The Concept of Baal Teshuvah and the African Jews

In Judaism, a returnee (Baal Teshuvah), like the African Jews, refers to a Jew who, after a period of non-observance or a less strict religious lifestyle, returns to a more observant and traditional practice of Judaism. This concept is what could be said of the African Jews (the lost tribes of Israel and the emerging communities), who are returning to G-d with a commitment to live according to Jewish principles. Yet, with this return comes a sacred responsibility—conversion to Judaism.

Conversion to Judaism (Giyur) is the process by which non-Jews adopt the Jewish religion and become members of the Jewish ethnoreligious community. For the African Jewry, who have embraced and followed the practice of Rabbinical Judaism for over decades, it is not easy to hear that they need to convert to their original ancestral religious path, but this is not personal. We can liken this circumstance to the same scenario that the entire Jewish nation underwent after leaving Egypt. Despite all the suffering and torment for being Jewish, the Israelites, upon reaching Mount Sinai, were told that they had to formally accept the Torah and convert to Judaism by immersing in a mikvah.

According to Rabbi Aron Moss, “The Israelites could have had the same complaint: ‘We have always been Jewish, we have suffered terribly for it, and now we are told to become Jewish?”

The Jews of old also had a time and moment to ponder and choose if they were ready for this formal recognition and commitment to Hashem for a lifetime. Therefore, today, the African Jewry, mostly the communities of Jews of color, should know that conversion is not a rejection of our past as a lost tribe of Israel but an embrace of the future—a formal acceptance of our destiny and identity as Jews.

Rabbi Eliyahu Birnbaum, known as the Yehudi Olami (The Wandering Jew), once said in an interview, “It is clear that the only way they, as returning Jewish communities, can join the Jewish nation is through Giyur.”

This statement reiterates the Psak made by Rav Chaim Kanievsky (the Chief Rabbinical Authority of the Charedi Community in Israel, 2016 [5776]), who stated “Giyur Lechumra” that the Igbos, an ethnic tribe in Nigeria claiming to be descendants of the Tribe of Gad, need to undergo a form of conversion to dispel any doubts. And without a doubt, this is a call to our African Jewish brothers and sisters to consider embracing conversion and to be eventually integrated into the mainstream Jewish community.

The Growing Number of Conversions in Africa

Today, so far, the continent has witnessed pockets of conversions within the sub-Saharan states, which include the following:

• In 2017, there was an Orthodox conversion in Abidjan, the capital of Côte d’Ivoire in West Africa.
• Furthermore, we witnessed 2021 and 2024 Masorti conversions in Nigeria, which took place in Abuja and Rivers State, respectively.
• In that same 2024, a Giyur took place in Cameroon, at the capital in Yaounde.
• The Abayudaya in Uganda has had numerous Masorti and Orthodox conversions in the past in its various communities. And through their effort, they organized conversion for a Jewish community in Kenya. In December 2024, conversion also took place in Mbale, at the headquarters of Abayudaya.

The most recent event involved a second batch of Sephardi Orthodox conversions that took place in a Jewish community in Mukono, central Uganda, and was led by Rabbi Sjimon Den Hollander in February 2025. Although these conversions are a step toward African Jewish integration into mainstream Jewry, they fail to meet the demand for full-scale Jewish conversions needed across Africa, as many communities are yearning to be carried along.

The Challenges of Conversion for African Jews

The conversion process in Judaism poses challenges for Africans who have limited financial resources to pursue it. Most Jewish conversions require an officiating beit din, usually made up of 3 or more rabbis in most cases. The other option is for the individual involved to travel to South Africa, Europe, the United States, or Israel to join a Jewish community. Obviously, one or two individuals can arrange funding to move abroad for their conversion, but it is impossible for the entire Jewish community to travel overseas for this purpose.

Nonetheless, an increasing number of African Jews are keen to witness a rise in conversions within their community. Many believe it is time for world Jewry to reflect on some of the limitations facing these communities. There have been requests and appeals for the relevant authorities to embrace and integrate the Jews of Africa into the broader Jewish community by facilitating conversions for them.

Heaven forbid that I should clamor for a watering down of Judaism by quick and easy conversions, but my opinion is that the Jews of Africa, who have been practicing Rabbinical Judaism for a long time now, through the guidance of good-hearted rabbis, should be supported to bring conversions to their various communities. We should establish Jewish organizations specifically for the African giyur and encourage people to financially support them. Jewish schools should be built as alternatives to the missionary and secular schools around them. They should be helped to build mikveot so their women can fulfill their mitzvah of purity after nidah, and more of their youth should be encouraged to go to rabbinical schools to educate their communities.

The giyur of the African Jewry is a mitsvah that should not be delayed any longer, as stated in the Gemara (Yevamot 47b) about the convert: “He is circumcised immediately, as we do not delay (the performance) of a mitsvah.” Yes, it is a mitzvah, and it is important.

Divine Call for Inclusion

This is a divine call, as stated in the Gemara, Pesachim 87B: “And Rabbi Elazar said: The Holy One, Blessed is He, exiled Israel among the nations only so that the converts would join them, as it is stated, ‘And I will sow her to Me in the land’ (Hosea 2:25). Does a person sow a seed of grain for any reason other than to bring in several kor of grain during the harvest? So too, the exile is to enable converts from the nations to join the Jewish people.”

In our thirteenth blessing in the Amidah prayer, which we recite three times a day, we even remember the gayray tzedek (the righteous convert). Another aspect that shows how important converts are is the fact our sages chose the book of Ruth to be read to the congregation on Shavuot, which marks the giving of the Torah; meanwhile, Ruth was a convert. It even gets fascinating when we read in the Hagadah that our fathers were idolaters and heathens, thereby reminding us that the African convert, even from an emerging community, also could become Jewish. All that the African Jewry needs is a chance to be carried along and to be recognized.

At this point, it is a proven fact that moving an entire community, such as one from West Africa, to join a community abroad to access a beit din is practically impossible. A realistic approach would involve communities having their own trained and ordained rabbi in the future, after they have rebuilt their communities to meet standard requirements and possess the necessary facilities. But before this future would be realized, more rabbis should be kind enough to make plans to come to interested communities, observe, teach, and convert them if they have met the necessary standard.

However, an African proverb says, “He who doesn’t clean his mouth before breakfast always complains that the food is sour.” This is advice to the majority of interested African Jewish congregations about the need to put their communities in the right order to meet Jewish standards and avoid complaints. It is a call to unite, build strong, joyful kibbutzim, and set a sustainable leadership structure that is void of rancho. They should be strict in their observance of mitzvot as much as they can and promote good middot to sustain the communities.

We should also understand that even as a convert, we are not inferior to Jews by birth. In reality, according to Ari HaKadosh in Shaar HaGilgulim Hakdamot ב and ג, “The convert was never really a goy but rather a Nefesh HaGer (a Jewish soul in a non-Jewish body).” The Talmud also refers to the convert as “a convert who comes to convert” rather than “a gentile who comes to convert,” thereby supporting the idea of conversion even as a lost tribe of Israel or an emerging Jewish community.

Another point that is of utmost importance is the issue of divisions of sects. Should African Jews strictly divide themselves along the path of Orthodox, Conservative, or Reform sects? Should they give themselves brand names? I believe that African Jews should not feel compelled to adopt these labels if doing so would lead to rifts, segregation, or favoritism within their broader community. I’ve seen how strict many strive to be in observance, even among those who converted here in Nigeria, which is good for them. I believe the African Jewry can adopt the Reb’s words, which say, “A Jew is a Jew.” We must remember that there were never such divisions in the Torah until recently. The Jews of Africa should not allow conversion to disrupt their identity; they should not follow the path of divisions in extreme ways. Instead, the idea of giyur should strengthen our unity, even as we unite with mainstream Jewry.

On a final thought, what is the level of hope for the future of recognition and inclusiveness that we crave? The Israeli anthem “Hatikvah” conveys a promise through its lyrics, promising us, inclusive of African Jewry, that as long as the Jewish souls within us yearn toward Zion, our hope will not be lost.

The conversions in Côte d’Ivoire, Nigeria, Uganda, Cameroon, and other countries provide strong evidence that African Jewish recognition through Giyur is potent. Bezrat Hashem, more conversions will be seen in Africa in the coming years, and some of these communities will eventually rebuild themselves, having their own indigenous ordained rabbis who will create their Beit Din, thereby fast-tracking the universal requirements of reconnecting to Judaism.

The post The Awakening of African Jewry and the Call for Giyur. first appeared on African Jewish Voices.

At dusk on the 30th of June, 2025, members of the Beth Ha’rachaman Jewish Community, located along Airport Road in Uruan Local Government Area, Akwa Ibom State, witnessed a landmark event that brought a triple celebration to their community. Some leaders in the community, invited guests, and Jewish faithful from across the state gathered to witness this historic occasion. The event marked the official launch of the third edition of the African Jewish Voices magazine, the honoring of a renowned philanthropist, and the unveiling of plans for filming a documentary about the Sukkot Village in the Beth Harachaman Jewish Community—each representing the deepening roots and bright future of Judaism in Nigeria.

At the heart of the event was the official release of the third edition of the African Jewish Voices magazine, an annual publication, which was announced by the leader of Beth Ha’arachaman, Emmanuel Yerimyahu Ukpong. The master of the ceremony, Shlomo Ozni, had first begun by introducing key figures present and then welcoming everyone before giving the floor to Emmanuel, who, in his remarks, stated that the magazine, which is in its second year of publication, is gradually taking its place as a voice for the African Jewish community.

“I am impressed that a Nigerian, who is also a member of my community, is steadfastly leading a network of professional writers to run an independent African platform that amplifies the voices of lonely and underrepresented Jewish communities across the continent.”

The new edition of the magazine, published by the efforts of the management of the A.B.A. Foundation (a media and parnassah support organization), carries a front-cover caption: “Leveraging Technology,” with a colorful background photo with a mix of scientific artistry. This 66-page masterpiece, featuring a collection of articles by various writers, includes topics such as Pesach in Africa, a group photo of the rising Maccabi Football Club of Nigeria in the opening shot page, solar-powered communities in Uganda and Nigeria, giyur (conversion), the role of philanthropy, and more.

Avraham Ben Avraham, chairman of the board of trustees of the A.B.A. Foundation and chief editor of the African Jewish Voices, shared a brief history of his journalistic journey in his keynote address.

“This vision began 10 years ago when I started running a synagogue blog in Abuja in 2016, shortly after returning to mainstream Judaism.” Events that followed in the years ahead led to operating the famous JewishNigeria blog and writing for the Jerusalem Post and Kulanu magazine. Today, bezrat Hashem, we have achieved our third magazine edition, which is freely downloadable online, while also powering an African Jewish news platform with a group of enthusiastic and talented writers. Our goal is to make the magazine accessible to every Jew on the continent and overseas. The vision is to give African Jews a voice, and I want this voice to be heard by everyone.”

A few copies of the magazine, which was available, were passed around to the guests, who took turns looking at it, flipping through the pages, and passing it to the next person. The future plans seek to adopt the print-on-demand in the form of paid subscriptions for people interested in owning copies of the magazine. However, you can currently download e-copies in PDF format from the website’s home page or by using this direct link. https://africanjewishvoices.com/ajv-3rd-edition-e-copy/

Honoring a Pillar of Generosity.

The evening took an emotional turn as both Avraham and Emmanuel Yerimyahu took turns to present an Award of Recognition and Appreciation to Jewish philanthropist Engr. Jator Abido respectively, whose generous support has assisted in several synagogue construction works, sponsored Jewish festivals across Nigeria, and funded numerous initiatives for Nigerian Jewry. It would be the first time that the IPJD’s philanthropic gestures across Jewish Nigeria would be recognized and awarded in gratitude by members of the Nigerian Jews.

Jator, who flew in from his base in Abuja (capital of Nigeria) to honor the invitation to the event, received the awards with excitement. He couldn’t hide his expression of being honored by the African Jewish Voices as well as by the members of the Jewish community in Akwa Ibom, whose synagogue he’s currently funding an exterior building decoration with marble walls at the lower section around the perimeter, to be followed by painting of the rest of the outside building walls.

“It is very emotional for me as I receive these two awards on this ground because I do my charitable works from Hashem’s portion of whatever income that comes to me. I believe that there is a portion in every parnassa (income) I make that belongs to Hashem—therefore, it’s not mine to eat. I encourage every Jew to remember Hashem’s portion in their earnings.”

He dedicated the awards—of recognition and appreciation—to Hashem, his loving family, and to the youth gathered there. He emphasized that this unexpected recognition has truly motivated him to continue his commitment to acts of philanthropy. Known in the Jewish community as Yatov Ben Yisrael, Jator has been actively supporting Jewish communities and individuals across Nigeria through the Initiative for Progressive Judaism Development (IPJD), a nonprofit organization where he serves as the chairperson of its board of trustees.

A Living Testament: The Sukkot Village Documentary

Rounding off the evening was the unveiling of an upcoming documentary tentatively titled “Voices from the Sukkot Village.” The tradition of dwelling in the Sukkot Village has become an annual occurrence since the establishment of the community 9 years ago. The Jerusalem Post has featured the celebration of Sukkot in Beth Harachaman in Southern Nigeria. Earlier this year, the crew of the legendary We Were Never Lost documentary, led by Rudy Rochman, visited the permanent site of the Sukkot Village as part of their tour across the country. The upcoming documentary teases viewers to step into the rhythm of Sukkot in southern Nigeria with an inspiring documentary that captures life inside the Sukkot village at Beth Ha’rachaman.

Ben Avraham, while speaking about the documentary, which was featured on the inside back cover of the new magazine, commended the community for their steadfastness in keeping the Sukkot tradition alive. He emphasized that this Sukkot Village is a living testimony that should be kept alive—as it’s a rare scene worldwide to see people abandoning the comfort of their homes and choosing to dwell in sukkah for 7 whole days. He encouraged community members to prepare for the upcoming filming and interviews, as the project aims to capture various Sukkot activities, including prayers, Shabbat preparation, harvesting, communal meals, social events, education at the synagogue’s Brachot Yeshiva school, and a football match between Ha’rachaman FC and a local neighborhood football club.

A Sign of Growth and Hope.

Jator, clearly moved by the vision of the planned filming, also lent his voice and declared his intention to support the documentary as a partner in documenting the lives of Jews in the state during our time. While electricity has posed a significant challenge for the community, the management are seeking to explore alternative electrification methods using solar technology to illuminate the Sukkot village and ultimately enhance the Sukkot experience. In addition to plans of having a WiFi-connected Sukkot camp, there will be a sukkah Judaica shop that would sell items like kippot, tallitot, and tallit kittan at a discounted rate.

The Beth Harachaman Jewish Community hosted the triple celebration that evening, filling the atmosphere with joyful applause. It was also a beautiful inclusion to have students of Brachot Yeshiva grace the event in style. In his closing speech before a brief speech by the women leader (Shalom bat Yisrael) and the vote of thanks by Chasdiel, the former chairman of the community, Emmanuel summed up the night beautifully.

“We are no longer hidden, nor will we be silent. With our magazine, our identities are printed; through the giving of awards, our honor is upheld; and with our documentary, our Judaism is now on screen for the world to see.”

He encouraged community members to remain committed to preserving and advancing their Jewish practice. Indeed, for the Beth Harachaman Jewish Community, this evening was not just an event—it was evidence of sustained growth, strength in the face of challenges and limitations, and then the enduring light of African Jewry. It proved that the African Jewish community has a vibrant voice and a sacred story worth sharing with the world.

The post AJV Magazine 3rd Edition Launch, Philanthropy Award, Sukkot Village Documentary. first appeared on African Jewish Voices.

On the 4th of May, 2025, a notable event unfolded in the religious landscape of Akwa Ibom State, as Jewish communities, religious leaders, government officials, and supporters came together to witness the inauguration of the Judaism Fellowship Initiative (JFI), Akwa Ibom State Chapter. This foremost Jewish organization in Nigeria hosted the event at the Jewish Central Synagogue in Uyo, the state capital. The event marked a turning point for Judaism in the state as it brought unity among the various Jewish communities in Akwa Ibom.

The inauguration ceremony, held on a Sunday, was preceded by a special Shabbat service beginning on Friday, the 2nd of May. Many national officials of the organization and other Jewish community members from across the country arrived early to join the Shabbat service at the Jewish Central Synagogue.

Upon his arrival at the synagogue premises, Yeshiayahu Ben Avraham, the National Public Relations Officer, praised the serene and quiet environment. He said, “The environment is so serene and quiet; it is actually a reserved area for a Jewish synagogue. You can learn here without distractions.” That statement inspired the idea of establishing a Jewish library in the near future.

The next morning, the synagogue was at full capacity for a joyful shacharit service that began around 8 AM. In the absence of a Sefer Torah, the prayer lasted for a couple of hours, getting to the Torah service, which was conducted using a khumash. Just before the Musaf service, we heard a brief yet impactful teaching from the highly respected elder from Rivers State. One of the highlights of the Dvar Torah delivered by him, Yerimyahu, the National Vice President of JFI, was the dangers of Lashon Hara (evil speech).

“Lashon Hara has divided many Jewish communities. It is the reason for the destruction of the Second Temple. Therefore, the Jews of Akwa Ibom State, who have decided to unite through the Judaism Fellowship Initiative, should refrain from it to foster growth.”

The main ceremonial event, which took place on Sunday, the 4th of May, had guests from all over Akwa Ibom State trooping into the Jewish Central Synagogue to witness the historic day. The occasion showcased the vibrant Jewish culture of the host congregation and demonstrated the strong unity shared by visiting communities that graced the special day.

During the opening speech of the national president, presented by Yerimyahu Eyong on his behalf, he commended the State Chairman, Rishon Ben Avraham, for successfully uniting the Jewish communities in Akwa Ibom under one umbrella. He recognized the formation of an executive council that encompasses diverse communities and brings governmental recognition to Judaism in the state.

Some members of the State Security Service, who were present at the event, commended the move. They tasked the newly appointed JFI state chairman to lead the Jewish people well, urging the community to live peacefully, avoid crime, and promote moral values in their neighborhoods.

The Beth Harachaman Jewish congregation, located along the road leading to the state international airport, was also present. The community was represented by their leader, Yerimyahu Ukpong, who expressed gratitude to the national officers of the JFI for inaugurating the new chapter in Akwa Ibom State. He emphasized the importance of continued collaboration between the national body and the state chapter. Then to the host, he praised the resilience of the Jewish Central Synagogue Uyo, having wrapped up its first phase, from a rented building to a permanent space.

When it was time for refreshments, local kosher delicacies were served, along with traditional palm wine. Everyone ate to their satisfaction, enjoying the warmth and unity of the occasion. Acting in the capacity of the newly inaugurated State Chairman, I thanked everyone who contributed to the success of the event. Appreciating the efforts of the national body in my speech, I stated that it’s not what the national body of JFI will do for us, but what we will do for ourselves using the JFI platform that will ultimately bring the change we desire as a community.

For the Jewish communities in Akwa Ibom State, the inauguration is not just the beginning of unity but the birth of a spiritual family. The Jewish Central Synagogue, Uyo—the host synagogue—was amazed at the success of the event. Elder Aaron Ben Avraham, chairperson of the community, praised the unity he witnessed, noting how everyone contributed financially and in every other way, even at short notice, to make the event a success.

In the end, just as the sun was setting, the event concluded with the singing of Hatikvah. The inauguration of the state chapter of the prestigious Nigerian Jewish Organization known as JFI was not just another event held in Uyo; it was the lighting of a flame—of Torah, of chessed (kindness), and tikkun olam (repairing the world).

The post Historic Inauguration of Judaism Fellowship Initiative (JFI) Akwa Ibom State Chapter. first appeared on African Jewish Voices.

Pesach is a time of year, a season of historical remembrance, in which all Jews are obligated to immerse themselves. This year’s festival, an eight-day Jewish holiday as usual, was observed from the 15th to the 22nd of the Hebrew month of Nissan and honors the redemption of the Israelites from slavery in ancient Egypt. It is a moment when we honor a Torah tradition that has been transmitted through generations of Jewish families. Brothers and sisters from various communities across Nigeria joined the global Jewish community in celebrating the feast to its fullest. In the central Jewish synagogue in Uyo, Akwa Ibom, Southern Nigeria, we are excited to celebrate our first Pesach in our newly donated permanent synagogue.

A number of weeks in advance, preparations for Pesach were initiated. Due to the fact that Pesach fell on Motzaei Shabbat, Eliyahu Ben Avraham inquired about the best way to celebrate this year’s Pesach during one of our Arvit services held in the synagogue. As the Seder night comes on Motzaei Shabbat, our chief cantor, Immanuel Gadi, stated that this is one of the most difficult Pesach celebrations that we have ever had. He went into detail about the search for chametz that would take place on Thursday evening and the subsequent burning of it on Friday morning.

During the Rosh Chodesh of Nissan Shacharit service, we had a thorough discussion on how to go about koshering our homes according to the Sephardic minhag. And as tradition demands, before the commencement of the feast, members worked tirelessly to clean their homes, removing all chametz (leavened foods) and replacing them with kosher-for-Pesach staples. The excitement was evident as families looked forward to staying together from Erev Shabbat until Monday night because of the two Yom Tov that would be held in a communal way.

I had a moment of feeling down when my wife, Hadassah Bat Sarah, asked, “How do we cope if it rains, as our synagogue walls are only half complete? Would it be safe for the children, as the synagogue will be cold?” I brightened up when I remembered the words of one of my teachers. When things seemed hard, he used to say, “Hashem knows.”

As preparation got underway, we came together to clean the synagogue premises and to construct places where families would stay during the Shabbat and Yom Tov to avoid traveling on those festive days. We hosted lectures to familiarize our members with the preparations for Pesach. Later on Thursday evening, I took it upon myself to call every family leader in our community to remind them of the mitzvah of Bedikat Chametz. I remember Elder Ozni Ben Yehoshua saying to me, “Thank you so much, Rishon, for the call. I almost forgot that it has to be Thursday night.” And similarly, on Friday morning, the Gabbai of the synagogue, Immanuel Ben Ozni, called me and said, “I am also doing a mitzvah by calling our people—including you—to remember to burn your chametz.”

Historic First Seder Night.

Historical, this is the first ever Passover seder since the Jewish Central synagogue Uyo wrapped up its first phase, from a Rented Building to a Permanent Space. On the first night of Pesach, our community gathered at the synagogue for a communal Seder. Each family sat around a table designated for them, while the single men and women chose a family to join. Each member had their Seder plate adorned with an egg, celery for karpas, romaine lettuce for the bitter herb (maror), and the charoset, which we made using dates, walnuts, cinnamon spices, wine, and cloves—according to the Sephardic minhag we follow. On the first night of Pesach, our community gathered at the synagogue for a communal Seder. Each family sat around a table designated for them, while the single men and women chose a family to join. Each member had their Seder plate adorned with an egg, celery for karpas, romaine lettuce for the bitter herb (maror), and the charoset, which we made using dates, walnuts, cinnamon spices, wine, and cloves.

Each family table was adorned with matzot, kosher wine, and a Haggadah to guide them through the Seder. We experienced immense joy as we sang and recited Hallel. Many individuals, including my wife, expressed to me that they had never encountered such a delightful Pesach Seder. They believe the experience is significantly better compared to the previous year, thanks to the freedom the synagogue now has as its own landlord, liberated from the bondage of a rented property!

A particularly unforgettable moment occurred when our children joyfully moved about with the Afikomen in a sack after it was discovered, prompting the parents to inquire, “Where are you coming from?” They replied, “We are coming from Mizraim.” Then someone inquired once more, “Where are you headed?” to which they responded, “We’re on our way to Jerusalem.” The synagogue resonated with joy, emotion, and a sense of connection to our ancestors. The day was quite lengthy, beginning with Shabbat and extending through the Seder until approximately midnight, when all concluded.

More Celebrations- a Brit Milah!

On the morning of Yom Tov, after the Shacharit service, we had a Brit Milah. The Gabbai of the community, Immanuel Ozni, brought his son into the covenant of Avraham Avinu by circumcising him on the eighth day. Coincidentally, the day’s Haftorah (Joshua 5:2–6:1) also talked about the circumcision of the Israelites. The community was overjoyed that such an event took place during a festive period giving us more reason to celebrate and have plenty of memories to keep.

We also held special reading classes for the children to improve their Ivrit. I recall Mrs. Jackrabin, in one of the lectures on “How to Make the Best Sephardic Charoset,” explaining her formula: “I use walnut, cinnamon spice, nutmeg spice, kosher wine, cloves, and a splash of orange blossom water.” Like everyone else, I was astonished to learn about this recipe and looked forward to trying it next year.

Throughout the holiday, our community arranged various events to keep everyone engaged. The second Seder night was equally interesting, as we shared personal stories that connected us to the Passover redemption story. We also used the holiday to discuss our African traditions and customs that have Jewish roots.

Family Unity at the Seder and Beyond!

I remember my good brother and friend, Raphael Ben Yisrael, telling me during a Pesach discussion: “Rishon, never forget that it is a family Haggadah—written on the Haggadah. It is a family thing. Make sure you always carry your family along.”

I was reminded of his words as I looked around and saw families sitting around their Seder tables. I saw unity, bonds, laughter, and merriment in each family. Families brought different traditional dishes. The aroma of homemade charoset wafted through the air. These and many more experiences showed me the unity that Pesach brings to families.

During Chol Hamoed (the intermediate days of the holiday), members returned home but came to the synagogue for Shacharit, Mincha, or Arvit services. Despite the high cost of transportation, people turned up for the programs we had.

Most families also hosted festive meals in their homes, inviting other members. Our community chairman, Elder Aaron Ben Avraham, called me on one of the Chol Hamoed days and asked, “Can you spare some time to join my family at the beach?” I was excited. It echoed in my mind that Pesach truly unites families. He smiled when I said, “My chairman, I never knew you had this flexing in you.” We had a great time and used the opportunity to discuss Torah.

In Conclusion, this Pesach, our community came together to celebrate a timeless story—a story of redemption, a story that attests that Hashem is the Creator of the Universe with the whole hundreds of wonders He unleashed unto Pharaoh and his people. Real freedom comes with some peace of mind, being able to be in control, just as the freedom we felt celebrating right inside our own synagogue property for the first time. I was inwardly scared that rain might fall, splashing through the half-built walls of the synagogue. I made a special prayer that G-d should not let that happen, as it would affect the people. I also hoped we would be able to complete the walls soon. But bezrat Hashem, throughout the two Seder nights, there was no rain, and the people were able to sleep without inconvenience.

The post Celebrating Pesach in Jewish Central Synagogue, Uyo, Akwa Ibom, Nigeria. first appeared on African Jewish Voices.

Anniversaries are significant milestones that provide us with an opportunity for reflection, celebration, and renewed commitment. They remind us of where we started and where we aspire to go. For African Jewish Voices, our one-year anniversary is a testimony that there is Torah in Africa and that African Jewish identity is vibrant, resilient, and growing.

I recall vividly a conversation back in 2018 with a Jewish brother, Ariel Ben Yehudah. He asked me earnestly, “Rishon, who will speak for us? We are serious in our observance; we don’t joke with Shabbat. We are studying daily, and some of us are even communicating in Ivrit. How will the world hear us?”

That question resonated deeply with me. Today, just a few years later, African Jewish Voices has made a name for itself, amplifying the voices of Jews in Africa on a global scale. Over the past year, the publication has cemented its place as a leading Jewish media platform, not just in Africa but worldwide. It has delivered insightful content on various topics such as Jewish festivals and celebrations, sports, music, education, food security, antisemitism, book reviews, and Jewish entrepreneurship. Since it was officially launched in February 2024, African Jewish Voices has rapidly grown, but its roots trace back to over seven years of Jewish media work in Nigeria. What began as a localized effort gradually expanded to encompass voices from across the continent, culminating in the creation of a dedicated pan-African platform for Jewish storytelling.

Managed by the Avraham Ben Avraham Foundation, an independent media platform and parnassah network, African Jewish Voices has become a beacon of Jewish expression from Africa. I recall my first encounter with the visionary editor-in-chief, Avraham Ben Avraham, who is also the brain behind the AJV magazine. He encouraged me to join their team of writers, emphasizing the importance of giving Jews in Africa a future on the global stage.

“We must establish our presence officially all over Africa,” he declared with conviction. True to his words, he has successfully established an official presence in two African countries — Nigeria and Uganda within a year. Within just one year of its inception, African Jewish Voices boasts a team of about ten talented writers on its network. This dedicated team has played a crucial role in the publication’s success.

One of the most remarkable achievements of African Jewish Voices is its ability to publish two magazine editions within a year: “A New Dawn” and “Light at the End of the Tunnel.” These digital editions, featuring 20 insightful articles, have been warmly received by readers worldwide. How exciting to see it’s already one year, as we can remember when the African Jewish Voices magazie made its debut on Purim, with Gihon Hebrew Synagogue as the host venue. This accomplishment is a clear testament to the magazine’s commitment to evolving and meeting the diverse needs of its audience.

Equally important is the team behind the magazine. The chief editor, Avraham Ben Avraham, leads a group of passionate editors, proof readers, photographers, and writers, some of which includes the likes of Eben Cohen, Nonso and Netzach Ekwunife, Deborah Elom, and myself, Rishon Ben Avraham. The magazine’s graphic designer, Roscabel Media is regarded as one of the best in African Jewish media- bringing creative brilliance to each edition. Our collective creativity and dedication are the driving forces behind the magazine’s success.

The hard work and excellence of the team have not gone unnoticed. A Jewish friend in the United States, Raphael David, hinted the importance of milestone when I mentioned the upcoming anniversary.

“This anniversary is as much about celebrating the team’s hard work as it is about honoring the news platform and the magazine itself. African Jewish Voices is one of the best pan-African Judaism network worldwide. I love your team; keep it up.”

Of course, none of these achievements would have been possible without the unwavering support of our readers. Their feedback, engagement, and loyalty have been invaluable. Within just a year, they have not only consumed the website and magazine’s content but have also shaped its direction, guiding it to remain relevant and responsive to their needs. The platform has become an academic resource and a historical archive for international students, researchers, and curious readers alike who turn to African Jewish Voices to gain insight into the lives of African Jews.

As we celebrate 365 days of a journey of faith, culture, and media, it is also a time to look ahead to the future. There are endless possibilities waiting to be explored. Our chief editor described the anniversary achievement in the most positive way.

“The journey has just begun; let’s double up.” This milestone captures the essence of our mission — to continue growing, evolving, and making a difference in the global Jewish community.”

Looking forward, the platform aims to expand its reach, produce even more compelling content featuring stories from Southern Africa, and establish official presences in additional African countries. The vision is clear: African Jewish Voices will continue to be a platform that amplifies African Jewish perspectives while fostering connections with the global Jewish diaspora.

In conclusion, this one-year anniversary is not just a celebration of how far we have come but also a promise of where we are headed. It is a reminder of the power of determination, vision, and community. Here’s to many more years of success for African Jewish Voices. We remain committed to echoing the voices of Jews in Africa and showcasing their stories to the world. Mazal Tov!

The post African Jewish Voices Turns One: A Year of Amplifying Our Stories. first appeared on African Jewish Voices.

My Journey to Conversion

Many people, across many congregations and communities, have fiercely contested the topic of conversion. Not only in Nigeria but also in other parts of Africa, brothers and sisters have had their own share of experiences, with some transitioning from a period of chaos and disagreement to a phase of collective mutual acceptance. Some argue that their claims of ancestral linkage to Israel qualify them, thereby eliminating the need for conversion.

Examining the entire scenario, multifaceted like the sides of a square, reveals that, despite the differences in belief patterns held by each group, we as Jewish people share many core principles that keep us as one. While Israel strictly considers and recognizes some conversions, it does not acknowledge others unless they take place in the country. It was just recently that the Israeli Supreme Court, after years of court proceedings, made a historic ruling that acknowledged nonorthodox conversion to Judaism in Israel. The decision ignited a worldwide celebration, and in due course, additional decisions would follow, giving the majority of Jews living in Africa a chance. In most parts of sub-Saharan Africa, where there is no resident beit din, the most common procedure involves rabbis travelling from abroad to form a beit din for conversion. My family, along with some members of my synagogue, recently fell into this category and underwent conversion.

My journey in the search for truth began in my youth. At the age of 19, after completing my West Africa Examination Certificate (WAEC), a friend of mine who is not a Christian noticed my fervor for Christianity and asked, “What if you were born into a Muslim or Hindu family?” Would you still believe in Jesus? His question led me to become a seeker. I started attending different religious seminars and read books from various religions, but I was still unsatisfied.

In 2015, with God’s help, I met someone who introduced me to Judaism and helped me see the truth in the Torah. He revealed the Bible writers’ misinterpretation of the Tanakh to fit their narrative, leaving me in a state of shock. I became desperate to delve deeper into the Torah and discover the truth it holds. He told me that God does not accept human blood as atonement, citing the book of Jonah, where God forgave the sins of Nineveh without them using blood as atonement. He said, “The God of the Jews is not a vampire.” This statement changed me. This person also encouraged me to join a local synagogue in our community, where I learned about the laws of kashrut, the observance of Shabbat, the festivals, and how to use Siddur. Although these practices felt strange at first, I grew to love them, and they strengthened my belief that I have a Jewish soul.

Fortunately, my wife also embraced these teachings, although she initially worried about the kashrut aspect, which meant forgoing some typical African delicacies that included crayfish in almost every dish, as well as pork and dog meat, which are common in our state. I recall the day she asked me, “How would we be cooking now without crayfish in the soup?” But she later overcame this and recognized the truth in the Torah, as explained by the Rabbis. In fact, she learned how to bake challah and separate the dairy utensils in the kitchen.

By 2019, through my studies, I discovered that Jewish law (Halacha) requires conversion to Judaism. We discussed this with our community and agreed to continue practicing Judaism until we could have a Beit Din to facilitate our conversion, as Nigeria lacked Rabbis to form one. In 2021, the first Conservative conversion took place in Abuja, Nigeria. Regrettably, the distance and the ongoing debates about Orthodox versus Conservative conversion prevented me from attending. One occasion solidified my resolve to pursue the Conservative conversion. At my in-laws’ house, I was asked by my wife’s uncle, “I have heard that you are now a Jew.” “Is it this Nigerian Jewry that is not recognized outside of Nigeria, or are you converted to being a Jew?” He went on to inquire, “Do you possess a Jewish certificate?” I was embarrassed by this question from a non-Jew, and I vowed to join the next Jewish conversion I came across. Also, as a student of the Lubavitcher Rebbe, I have learned that a Jew is a Jew, irrespective of the sect, since there were no Orthodox, Conservative, or other distinctions in earlier times.

The next Conservative conversion opportunity in Nigeria came in 2024, and I was determined not to miss it. On August 5, 2024, my family and I, along with 80% of our synagogue members, travelled to the Ozuboko Jewish community in Port Harcourt, Rivers State, with the singular goal of conversion. Our journey from Akwa Ibom State was filled with excitement, with Mrs. Jack Rabin playing a leading role for the women, Elder Aron Ben Avraham acting in a fatherly capacity, and I serving as the coordinator. Our two Moreh, Emmanuel Azaria and Emmanuel Ozni, enriched our trip with fascinating Jewish stories.

Upon arrival, we met brothers and sisters who had travelled from various parts of the country for the conversion. Abah Yerimyahu Eyong, the Rosh, was exceptionally accommodating and ensured everyone’s well-being. He gathered us and said, “Rishon, this is the best Jewish decision that you and your community have made. This is not just an ordinary conversion, but a Masorti conversion—a traditional Jewish conversion in line with Jewish standards.” His words reassured us of the right path we had taken. My children were thrilled to meet Rabbi Moshe Saks in person, having previously followed his teachings online. Rabbi Moshe Saks was the head of the Beit Din for our conversion. He is well known for his expertise in kashrut for the Conservative movement, having served as the Rav Ba-Machshir (Director of Kosher Certification) for the Rabbinical Assembly’s Philadelphia region. The Rabbi took time to explain the three aspects of conversion for men and the two aspects for women. The Beit Din interviewed us on the first day, and with God’s help, we all from Akwa Ibom successfully made it through.

Rabbi Saks instructed the women to remove their wigs for the mikveh, while the men underwent the most daunting part of the conversion process, the hatafat dam brit. Rabbi Saks enquired if any uncircumcised males were present, as they would require a different procedure. Rabbi Saks then called each man individually into the room to perform the hatafat dam brit. I was scared at first, but Rabbi Gershom Sizomu, who was in charge of the hatafat dam brit, assured me it would not be painful. I thank Hashem; it was over before I knew it. On the third day, the women first went for the mikveh at a nearby sea, and the men followed afterward.

One of the most memorable moments was the question and-answer session with Rabbi Gershom Sizomu. Rabbi Gershom, a member of the Beit Din for our conversion, is the first native-born Black Rabbi in Sub-Saharan Africa. He is the chief rabbi of Uganda and spiritual leader at the Stern Synagogue, the headquarters of the Abayudaya community in Mbale, Eastern Uganda. The Abayudaya (which means people of Judah in the Luganda language) recently celebrated 100 years of practicing Judaism. Originally found in the Mbale area, the Abayudaya, numbering over 3,000, have now spread and established synagogues in the north and central regions of Uganda.

During the interactive session, Rabbi Gershom provided valuable insights into many halachic matters in Judaism. Emmanuel Azaria, a member of my community, then asked Rabbi Gershom if it was permissible for other “Jews” in Nigeria who had not undergone conversion under any Jewish authority to daven as cantors for us who had converted, to which he replied in the negative. He further explained that, in Halacha, they are not Jews but merely practicing Judaism. He also pointed out that they are not eligible for Aliyah. This prompted me to ask the Rabbi about the various divisions in Judaism, including Conservative, Orthodox, and Reform. He responded by saying it was primarily political. He explained that in the Talmud, there are diverse opinions on certain subjects, which may seem contradictory to a layman but are all correct. This reminded me of the opinions of Rabbi Hillel and Rabbi Shammai on whether to stand or sit during the Shema, both of which are correct. Rabbi Gershom enlightened us that these differences arise from interpretations of the law. The women were particularly pleased when he addressed the issue of marrying one or more wives. He advocated for the custom of marrying a single wife, a practice that has been a takana (law) for more than a millennium. We were all filled with joy, realizing that a Black Rabbi could possess such profound knowledge and a deep interpretation of the Jewish code of laws, drawn from many references.

On the fourth day, over 100 of us, including about 21 from Akwa Ibom, received our Jewish conversion certificates amid celebrations and singing led by Rabbi Moshe Saks. Over the course of six months, we have diligently followed online lessons and studies to prepare for the practical conversion process. He said to us, “Today, you have joined the holy nation of Israel.” Keep kosher and be observant in your mitzvot.” He also guaranteed the authenticity of our certificates and confirmed their global recognition.

Sar Habakkuk, the spiritual leader and founder of Tikvat Yisrael Synagogue in Abuja, where the first Conservative conversion in Nigeria took place, delivered our farewell message. Sar Habakkuk urged us to unite and assured us of our Masorti conversion, which came from a recognized authority. During that first mass conversion, approximately 96 individuals underwent conversion, and ten Jewish weddings took place. However, the majority of these were non-Jewish married couples who had only recently returned to Judaism.

One of the new converts, Eben Cohen, a popular Hebrew and Torah teacher in Nigeria, lamented how he kept waiting for an orthodox movement from abroad to organize a conversion for some of the Nigerian Jews, who had been clamoring for one.

‘’It is disheartening to wait endlessly for a brother who has not acknowledged your current Jewish status as part of the lost tribes- and the difficulties we face in this part of the world- and who may never show up even as time swiftly passes. Nine years ago, I made the decision to convert through the Masorti Movement, choosing a globally recognized certification as a Jewish adherent over having none and enduring an unending wait.‘’

Our journey back to Akwa Ibom was exciting as Mrs. Jack Rabin sang us a song with the lyrics, “We travelled to Port Harcourt as Jewish claimants but returned as members of Am Yisrael.” We also discussed how to respectfully educate our brothers about the importance of conversion and the reasons they could not be considered as a minyan.

Back home in Akwa Ibom State, we began an enlightenment campaign to help our brothers understand why conversion is essential to being Jewish. Rabbi Moshe Saks had also given us the book Embracing Judaism, which explained that someone could be practicing Judaism but is not a Jew. This inspired one of the Elders in our community, Ozni Ben Yehoshua, to donate land for building a synagogue in Uyo, the capital of Akwa Ibom State, for those who convert and are certified. One of the elders, Gaddi Azaria, after reading Embracing Judaism, said, “Now I understand why conversion is necessary. It is wrong to recite certain berakhot with Hashem’s name (e.g., Baruch Atah Hashem, King of the Universe, for not making me a Gentile) if it’s not truthful.” Many of our people who did not join the conversion are now eager and looking forward to the next opportunity in Nigeria. All of us are grateful to the Conservative movement for giving us this opportunity.

Today, as Jews, we have accepted the yoke of the Torah and understand that we are linked with our forefathers— Avraham, Yitzchak, and Yaakov—and with all of Am Yisrael to reveal to the world that God is One.

The post Second Wave of Conversion Hits Nigerian Jewish Communities first appeared on African Jewish Voices.