BY THE TIME we stepped off the bus and concluded the last lap of the trip on motorbikes, there was not only a sigh of relief but a wave of jubilation by the members of our community who welcomed us home. After a long overnight journey from Mukono, we carried with us a precious bounty—enough matzot and locally made kosher wine to brighten our entire Passover. These rare festival supplies will let us celebrate the two Seder nights in abundance, and the joy we feel is beyond words.

But let me take you back to where it all began—the onward journey to source matzot and Passover supplies, approximately 295 kilometers from our base in northern Uganda. We had set off shortly after Havdalah at the conclusion of Shabbat, traveling from Kwania, passing through Lira, Kamdini, and Kampala, finally arriving in Mukono, in central Uganda. Mukono is home to two Jewish congregations: the Zion Beit Hamitzvot and the Mukono Orthodox Jewish Community. For several years now, Mukono has been a safe haven during Passover, the place we can always count on for securing matzot and wine.

When we arrived in Mukono by 8am, members of the Zion Beit Hamitzvot community gave us a warm and heartfelt welcome. Alongside me was a brother, Jeremiah Aliro, representing another community from Kwania. Together, we were greeted with smiles and open arms by the Mukono hosts, and soon we joined representatives from other parts of Uganda, including Mbale, Namutumba, and shuls in Western regions. After greetings and a brief catch-up with friends we haven’t seen for a while, we gathered together, and the matzah baking began.

As the matzah baking got underway, it unfolded under the watchful supervision of Sarah Nakintu. Although all present were seasoned bakers, Sarah ensured the process ran smoothly. The venue was bustling, with two distinct mixing sections where groups worked side by side to knead the dough. Once mixed, the shaped dough moved to two different baking areas: one equipped with two industrial ovens and the other a traditional wood-fired fireplace. Sarah moved gracefully between the sections, ensuring every step adhered to the halakha—that all was completed within 18 minutes. There was a clear division of labor: some mixed the dough, others shaped the pieces, and a dedicated team of boys and women carefully placed each piece into the ovens and fire pans, respectively, ensuring every step was organized and swift.

The aroma of baking filled the air, and a spirit of unity swept through the room. Jeremiah Aliro looked around at the gathered bakers and said, “In this moment, we are not just baking matzah; we are singing the song of our ancestors, building a home where tradition meets hope.

I took a few moments away from the baking room to watch how Sarah was making the wine. She was by the fireplace, washing the berries carefully with water. Once they were clean, she placed them into a large pot that sat over the open flame. As the berries boiled, their juice began to mix with the water. After a while, she would separate the solids from the liquid, leaving behind a rich, fragrant base. Watching her, I realized how each step was filled with quiet care, turning simple berries into something truly special.

At the end of the first day, a significant amount of work had been done. After a hearty evening meal and the Ma’ariv prayer, some rested while others kept baking late into the night. The next morning, after Shacharit and breakfast, we returned to the ovens, baking all day until evening. By the end of the second day, there’s a large supply of matzah and wine to go around.

Rabbi Moshe was present during the baking, moving quietly through the room to ensure every step followed halakha. He observed as the bakers mixed, shaped, and baked the matzah, his presence a source of comfort and focus. By the end of the day, he smiled, satisfied with the dedication and the abundance of matzah. Before departing, he offered his blessings, encouraging us all to carry this spirit of unity into the Passover celebration.

Once the matzah and wine were ready for distribution, those of us from Kwania gathered what was allocated to us. Each community received equal portions—matzah, wine, and some amount of cash for their Seder. We especially knew that those coming from the farthest—like us in Kwania—had the longest journey. We left Mukono at 3 p.m. that afternoon, arriving in Kampala by 6:30 PM due to heavy traffic. After waiting for the bus to fill, we finally departed Kampala at 10 p.m. Then we traveled through the night to Lira, arriving home at 5:26 a.m. It was a long, tiring journey; thankful to Hashem for a safe journey; and ready to prepare for the Seder.

In the spirit of Passover, we, the members of the Kwania Jewish Community, want to express our deepest gratitude to Kulanu, whose generous support made this entire journey possible. From covering the transportation expenses for all the other representatives of the 29 communities who traveled to Mukono to providing matzah, wine, and cash stipends, every detail was covered by their vision and commitment. This is why the Matzah Baking was so special—it was part of the Kulanu Passover Challenge, a worldwide fundraising effort that unites Jews from across the globe. Through this effort, contributions provided vital supplies for communities in more than 30 countries. In total, we baked 3,780 matzot under two days of matzah baking in Mukono. These numbers remind us of the abundance we achieved together, and with Kulanu’s support, we know this effort will continue to grow each year.

In conclusion, as I reflect on this journey, I realize how much it has changed me. I have been a regular traveler to Mukono over the years, always returning for this vital pre-Pesach event. Last year, and the year before, I came, but this time, the progress was undeniable. The coordination was smoother, the matzah finer and branded, and the wine richer. With Kulanu’s help and these communities’ dedication, I know we’ll see even more growth each year. There is a real hope that, as the years go by, the matzah, the wine, and every detail will rise to even greater heights, becoming a true standard for us all.

The post Matzah, Wine, and Hope: A Journey from Kwania to Mukono. 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.

HANUKKAH, or Chanukah, holds significant spiritual importance to the Jewish population, both in terms of history and as a season of celebration. Whenever it is Hanukkah, the first impression for the majority—another 8 days of festival as relaxing as the Sukkot—is like a repeat of the fun of lengthy Sukkot days, after going two straight months from Simchat Torah without any festival. The timing is usually fluid and thus specifically decides when Hanukkah falls, just like this most recent one, which got people greeting “Merry Xmas” and “Happy Hanukkah” at the same period. Indeed, it was an Ideal moment to strengthen our mutual coexistence with our non-Jewish neighbors.

Known as the festival of lights, Chanukah, with its significance of resilience, hope, and miracles, transports our consciousness into the past and into the lives of biblical Israelites. It was in the days of Matitiyah, a Jewish priest who led a revolt in the second century BC when the wicked Greek kingdom rose up against Israel in a campaign to compel people to abandon the Torah. A great miracle happened—firstly, Matitiyah and his sons employed a gorilla style of attack and decimated an entire Greek army. Secondly, one day oil supply burnt for an additional seven days after the city was liberated and the temple restored. In remembrance of this period, we remember the period as a time the strong were delivered into the hands of the weak, the many into the hands of the few, the impure into the hands of the pure, and the wicked into the hands of the righteous as seen in the Hanukkah “Amidah.”

Joining the rest of the world, the Jewish people in Sub-Saharan African communities marked the 5785 Hanukkah festival, which began on the 25th of December and stretched into the 1st of January 2025. From Abidjan at the edge of the Western Atlantic African coast to Ethiopia at the Horn of Africa, extending southwards to Zimbabwe and across the Mozambican channel to the island of Madagascar, the hanukkiah illuminates our communities. Despite how fast-changing cultural patterns are going across borders around the continent, the people remained united by their shared Jewish beliefs. In many African homes and synagogues, the candlelight was kindled daily with the intent of basking in the consciousness of the spiritual energy available and miracles in the Hanukkah season of possibilities.

In this post, we will embark on a journey through eight Sub-Saharan countries over the eight days of Hanukkah, highlighting the vibrancy and continued practice of Jewish customs throughout the continent.

DAY 1- CAMEROON: The Light of Faith

Before lighting the first Hanukkah candle to welcome the festival of Chanukah, the Beit Bnei Yeshurun in Yaoundé, Cameroon, began the eve of Hanukkah with a communal Maariv prayer service. This was done in order to celebrate the beginning of the holiday. Rabbi Elouna Betsalel is the leader of this Jewish community, which is considered to be one of the most robust in Yaoundé and in Cameroon. In addition, we witnessed the festival celebration in Douala from Beth Adams David and from Beith Goshen in Yaoundé on the eve of Chanukah. In the message for the first day, it was explained that the first candle was a symbol of faith. This was a small beginning that was related to the unwavering belief in adhering to Jewish customs by celebrating festivals and maintaining traditions.

Tonight, we kindle the first light of Chanukah. One flame, small yet powerful, reminds us that even a little light can dispel much darkness. Just as the Maccabees stood strong in their faith, may this first candle ignite courage and hope in our hearts.

DAY 2- ETHIOPIA: The Strength of Unity

Ethiopia, at the Horn of Africa, with its capital in Addis Ababa, is home to thousands of certified Jewish descendants known as Beta Israel, who at a point have lived over a millennium in isolation without any contact with Jews outside the region. In 1984, and 1991, special codename military operations were launched that successfully landed more than 25k Ethiopian Jews to live in Israel as Rabbinate-recognized Jews. But unfortunately, even though they have grown to around 168k Beta Israel residing in Israel today, many are still left behind in Ethiopia. Sadly, many of them have not been able to migrate to Israel, but notably, any form of isolation has dwindled, as in the past, and through the internet, they’re connected with their brothers in Israel and the rest of the Jews in Africa.

As we light the second candle, we celebrate the power of togetherness. The Maccabees triumphed because they stood united for their values. May these two flames inspire us to build bonds of love, strength, and shared purpose.

The message of the day is about the strength of unity—the ability to reach out, cooperate, and grow that unity.  In Addis Ababa, the Abeba Kechana Jewish community powered the 2nd night of Hanukkah with an oil-lighted makeshift Hanukkiah, a gift from one of their friends in Israel. It was so wonderful to see the excitement as we got into the 2nd day of Hanukkah, which two candles were lighted, signifying the strength of unity.

DAY 3- TANZANIA: Light of Peace and Rest

In Tanzania, we head over to Arusha, where we have a flourishing Jewish community, and since it was Shabbat day preparation, the message of the day was all about the light of peace for the ongoing Hanukkah and light of rest for Shabbat. Being the 3rd day of Hanukkah, coinciding with the start of Shabbat, two sets of candles were lit—one for Hanukkah and the other for Shabbat.

Tonight, as we light three flames, we also welcome the peace of Shabbat. The Maccabees fought for the right to keep Shabbat and live in holiness. May the glow of these candles bring peace to our homes and remind us that the greatest victories are those that bring light, rest, and renewal. Shabbat Shalom and Chanukah Sameach!

Since the day coincided with the only Shabbat that occurs within the festival, it was a perfect time to reflect on the peaceful coexistence of Shabbat and Hanukkah lights. This allows us to understand the Maccabees’ efforts to restore Jewish observance after the Greek soldiers overtook Jerusalem and forced everyone to abandon the ways of the Torah. Today, both the Jewish communities in Tanzania and across the Jewish world can happily keep the Jewish Halachot and commemorate this important period of victory against the enemies of the Jews throughout the festival of Chanukah.

DAY 4- COTE D’IVOIRE: Light that Grows

In Abidjan, the capital of Cote d’Ivoire, an important Pan-African gathering took place in 2022, which resulted in the birth of SAJA. Jews from over 10 African countries in Sub-Saharan Africa were present to unite and forge a path to strengthen themselves, seeking support in rebuilding their Jewish communities. For the majority of the attendees, it was truly a first-time encounter with the French-speaking Jews of Ivory Coast, one of the most thriving French communities in West Africa.

At the end of Shabbat, members of Kol Yehudah Synagogue in Abidjan, the historic venue of the first Sub-Saharan African Jewish Alliance (SAJA) meeting, gathered in full capacity for Shabbat conclusion prayers. Just like the previous evening, they lit two sets of candles for Havdallah and the 4th night of Hanukkah. By completely lighting one side of the menorah, the day’s message focuses on the expanding light, relating the fourth candle to the flourishing of Jewish life. By increasing the flames on the Hanukkiah, the hope of increasing joy and expectations in the coming week is in full assurance. The congregation in Abidjan recited in joy the Hanukkah song shortly after Havdallah. Imagine the beauty of transitioning from Shabbat to Hanukkah light—this is a rare occasion that happens most times once a year.

As Shabbat ends and we kindle the fourth candle, we reflect on the growing light of Chanukah. Just as the flames increase each night, so too may our joy, hope, and strength grow in the coming week. May the light of Shabbat linger, and the spirit of Chanukah guide us forward. Shavua Tov and Chanukah Sameach!

DAY 5- NIGERIA: A New Side of Light

On the 29th of December, 2024, a bright sunny Sunday, which led up to the 5th night of Hanukkah, was a day dedicated to the Jews in Nigeria to take center stage in this 8 days of Hanukkah in 8 Sub-Saharan Jewish communities. The previous evening, we saw members of the Maccabi football club of Nigeria light up the menorah after the Havdallah service in Gihon Hebrew Synagogue. It was a colorful evening service, and to see the players in smiles and high spirits in their Kulanu-branded jerseys.

Just before the 5th candle was lit, there was a Kulanu online speakers series on Zoom with children in Nigeria celebrating Chanukah. The event took place in the Association of Jewish Faiths in Eastern Nigeria. The program featured presentations from the children in the form of songs and other activities.

Tonight, as we light the fifth candle, we see one side of the hanukkiah fully glowing, and the light now begins to spread to the other side. This reminds us that when we fill our hearts and homes with light, it naturally overflows to brighten new places. May this be a sign of continued blessings and new beginnings.

The message of the day focuses on the overflowing light. This day of Hanukkah held great significance as we filled one side of the menorah and lit a new candle on the other side for the first time. The day calls for reflection on the significance of filling one side of the hanukkiah, fully and firmly positioned, and then spreading out into new territory—a new side of light.

In southern Nigeria, at the Beth Ha’arachman Jewish community, a special Hanukkah service was held that evening. It began with a Maariv prayer in the synagogue led by a young cantor, Gideon Azariah. However, prior to the mincha prayers, a group of young girls and boys engaged in a dreidel challenge. Most of the children are students of Brachot Yeshiva primary and secondary school in Akwa Ibom state. The rest were other children in the community and a non-Jewish cousin to one of the girls in the synagogue. It was a highly contested game, lasting over an hour, before the boys managed to emerge triumphant in the end.

After lighting up the menorah, there was a beautiful moment of singing, dancing, clapping, and drumming in front of the Chanukah light. In attendance that evening were some elders, mothers, and the younger male and female. Thereafter, everyone went outside, seated around different dining tables, and enjoyed a sumptuous meal to mark the 5th day of Hanukkah.

DAY 6- GHANA: The Power of Perseverance

With six candles burning bright, we are reminded of the unwavering perseverance of the Maccabees. Even when the odds seemed impossible, they pressed forward with faith and courage. May these six lights inspire us to keep going, knowing that every step brings more light into the world.

Keeping the flame alive is one of the messages of the day as members of the Ghanaian Jewish community mark the 6th day of Hanukkah. Lighting up the 6th light follows the routine of non-stop daily lighting in sequence as Jews continue to persevere till the remaining days of the festival of lights. We can liken the lighting of the sixth candle to the perseverance of Ghanaian Jews in preserving and upholding Jewish customs and traditions. In Sefwi Waiwso, in the northwestern region, the Tiferret Israel Synagogue has been a stronghold for Jewish practice in the country where Jewish faithful gather to celebrate Hanukkah.

DAY 7 – ZIMBABWE: Nearing Full Brilliance

As seven flames illuminated the hanukkiah, they symbolized the nearing of fullness, a stage where the light of Hanukkah almost reaches its peak brilliance. This moment mirrored the journey of the Lemba Jews themselves—a journey marked by dedication, identity, and the unwavering commitment to their faith and traditions despite historical challenges. The lighting of the seventh candle in Harare was not just a celebration of Hanukkah but also a reflection of the growing unity and recognition of African Jewish communities. It represented a shared hope—that the nearly full hanukkiah reflects the progress we have made, with anticipation for an even brighter future.

Tonight, seven flames glow, almost filling the hanukkiah with light. Just as the Maccabees’ dedication brought them closer to complete victory, each small act of goodness brings us closer to wholeness and peace. May these lights remind us that even when we are near the end, every moment matters.

As the Lemba community in Zimbabwe continues to illuminate their path with courage and faith, their story reminds us that every step forward is a victory, and each light kindled brings us closer to completeness. This seventh night of Hanukkah in Harare is a call to all Jewish communities in Africa and beyond to continue nurturing their traditions, supporting one another, and striving for the unity that keeps our collective flame burning brightly.

DAY 8 – UGANDA: A Continent Illuminated

The final night of Hanukkah brought a radiant conclusion to the Festival of Lights in Uganda, where the Jewish communities of Mukono and Mbale celebrated this sacred moment. The hanukkiot were lit in the Mukono Orthodox Synagogue, the Tzon Beit Hamitzvot Jewish Community, and at Namugoya, the headquarters of the Abayudaya in Mbale, filling these spaces with the brilliance of eight glowing flames.

This eighth night of Hanukkah was a celebration of fullness—the completeness of the hanukkiah symbolizing the triumph of light over darkness, the victory of faith, and the power of unity. Across Uganda, these lightings demonstrated the interconnectedness of Jewish communities, showing how each contributes to a shared flame of hope and resilience.

For Uganda’s Jewish communities, this night was not just the end of Hanukkah but a reminder of the miracles that continue to unfold in their midst. From Mukono to Mbale, these lights represent the enduring spirit of African Jewry—a spirit that perseveres, grows, and inspires.

In Conclusion:

At the end of the 8 days of Hanukkah in 8 Sub-Saharan African Jewish communities, our aspirations are that may the energy and the miracles of the lights inspire us to persevere, grow, and shine as one people, lighting up our world with faith, hope, and love. No doubt, together we are stronger, and together, we keep the miracle alive. From Cameroon to Uganda and beyond, despite the cultural differences, this festival has shown the strength and unity of African Jewry, reflecting how communities—both large and small—preserve Jewish traditions and inspire hope for the future. Wishing everyone and their loved ones continued strength and happiness until we gather again to kindle the lights next Hanukkah.

The post 8 Days of Hanukkah in 8 Sub-Saharan African Jewish Communities. first appeared on African Jewish Voices.

Rosh Hashanah, the head of the year, is a time on the Jewish calendar when the blast of the shofar fills our homes and surroundings, marking the start of the High Holidays. The sounding of the shofar actually begins at the start of the month of Elul, which precedes the 1st of Tishrei, the seventh month celebrated as the Jewish New Year. However, it may seem confusing to celebrate a new year in the seventh month. But actually, it marks the anniversary of the creation of Adam and Eve, a spiritual significance, as well as other important historical events and seasons that coincides with the festival of Rosh Hashanah.

The Jews in Uganda joined the rest of the Jewish people across the globe and were thrown into a festive mood, starting from the preparations for the feast of Shofar. Known as the Abayudaya, which in the native language means the people of Judah, a collective name for the Ugandan Jews. Today, Jews have spread out from Mbale, the cradle of Judaism in eastern Uganda, to almost every region across the federation and growing in numbers.

In Mukono, just about 21 kilometers from the outskirts of Kampala, the capital, vibrant Jewish communities are flourishing in their worship and observance. These communities are not only thriving in their observance but are also achieving playing-host to notable political national duty, highlighted by the recent launching of ZIMU in Mukono and Uganda’s historic inclusion in the World Zionist Congress. Two communities, Tzion Beit Hamitzvot and the Mukono Orthodox Jewish community, together have a combined population of two hundred individuals. While the number may be smaller in comparison to other Jewish communities in Uganda, Mukono has emerged on the global stage, increasingly recognized as a vibrant center for Jewish activities within the nation.

Recently, Mukono has emerged as a popular destination for the Abayudaya Jews to obtain festival supplies especially for Pesach. This initiative, praised by various voices and perspectives, has offered a solution to the challenges of obtaining symbolic meal items such as matzot and kosher wine for Pesach. The story, Matzah, Wine, and Unity: Uganda’s Unforgettable Pesach Journey, vividly portrayed the occasion that united 22 Jewish communities in the baking of matzot.

And once again, as the Jewish people worldwide prepare for this 5786 Rosh Hashanah, Mukono again played host to another mass challah baking. The nationwide baking and local wine production were sponsored by Kulanu, a nonprofit organization based in the United States that supports isolated, returning, and emerging Jews around the world. The event was held at the residence of Sarah Nakintu, the vice president of the Sub-Saharan African Jewish Alliance (SAJA) and founder of the Shalom Women Development Network (SWODN). Baking had commenced at the end of Shabbat and lasted up to the following evening, in a gathering of people from about 27 Jewish communities nationwide. 

With the women taking turns, the mixing station produced the flour dough mixed with honey and sliced apples, and the baking was completed in the oven section that houses the big industrial oven equipment. At the end, about 200 round loaves of sweet, high-quality bread were made, placed in white-wrapped paper boxes, and distributed to every community represented. In addition, wine and some cash were also part of the package. Participants were filled with gratitude for the gift provisions, and everyone headed back to their base ahead of the festival the following day.  

In the Tzion Beit Hamitzvot Jewish community, the women organized a colorful candle lighting ceremony to memorably mark the start of the year 5786. Prior to this, the women have decorated the tables with fine cloths, with festival symbolic food items placed in sets around the long table arrangement. Moshe, the chief chazan of the community, conducted the Seder service during one of the most entertaining and high-spirited Rosh Hashanah evening services. There was a guest from the Kahal Kadosh Beit Shalom (KKBS) congregation in Nangolo in Mbale, the eastern part of the country, as well as a visitor from Nigeria.

The air was alive with the joyous shouts of “Shana Tovah umetukah” that evening, as we indulged in a variety of local delicacies accompanied by an abundance of bread and wine from the grand challah bake held the day before. During the shacharit service, the sound of the shofar filled the synagogue as the moderator announced the sequence of the shofar service: Tekiah, Shevarim, Teruah. The service proved to be exceptional, with worshipers praying with new Sidurim, Chumash, and festival prayer books that were recently brought from the United States by Eliyahu, thanks to the generous donation efforts of Rabbi Sjimond Den Hollander. At the conclusion of the service, a communal kiddush took place, accompanied by a lively musical brikat hamazon. Following this, there was a break period, during which attendees remained in the synagogue until the evening for the commencement of the second night of Rosh Hashana.

Facts About Rosh Hashana

1. Day of Judgment (Yom HaDin) – Hashem judges all of humanity, determining the fate of individuals, communities, and nations for the coming year (Rosh Hashanah 16a).
2. Day of Remembrance (Yom HaZikaron) – God “remembers” the deeds of mankind, weighing merits and shortcomings.
3. The Shofar – Central mitzvah of the day is hearing the shofar blasts, symbolizing coronation of Hashem as King, a call to repentance, and a reminder of the Binding of Isaac.
4. Two-Day Observance – Even in Israel, Rosh Hashanah is observed for two days (Yoma Arichta – one long day of holiness).
5. The Talmud (Rosh Hashanah 11a) teaches that on Rosh Hashanah, three “mothers” of Israel were remembered and conceived: Sarah, Rachel, and Hannah.
   Later commentaries (such as Pirkei D’Rabbi Eliezer) connect Sarah’s death directly with Rosh Hashanah, noting that the shofar of Rosh Hashanah is also a remembrance of the ram offered in Isaac’s place and of Sarah’s passing.

The evening of the second night was marked by a remarkable display of unity and togetherness, characterized by mutual cooperation and shared religious sentiments. Shortly after the mincha prayers, a group of ten visitors from the Mukono Orthodox community entered Tzion Beit Hamitzvot, extending a gesture of friendship in the spirit of the festival. The maariv was lively, filled with enthusiastic guests who participated in the second night seder service and enjoyed the rest of the feasting that evening.

Throughout Uganda, the 5786 festival was clearly celebrated with joy and a sense of fulfillment. The unity of the Jewish community faced another test, and it was clearly strong as 27 communities embraced Rosh Hashanah together in harmony. As the 10 days of Awe come to a close tomorrow and we prepare for the Yom Kippur fast, may our prayers be heard, our sins pardoned, and our names inscribed and sealed in the Book of Life for good. Wishing everyone a smooth and significant fast.

The post Shana Tovah from Uganda: Celebrating Rosh Hashanah 5786. first appeared on African Jewish Voices.

Originally published on Kulanu 2025 Spring Magazine.

Pesach, which comes once a year, is celebrated as one of the three festivals when everyone is expected to appear before Hashem as commanded in the Torah. While the Temple stood, people continued to move to Jerusalem,
some traveling by caravans accompanied by their households in honor of these seasons of remembrance that would be passed on from generation to generation. Though the Temple is no longer present, and with more Jewish people living outside of Israel, our synagogues and homes have played a significant role in helping us keep these sacred traditions alive.

Uganda, in the eastern part of Africa, recently marked a century-long practice of Judaism, and is also experiencing growth in Jewish observance. This growth is evident in the opening up of new Jewish synagogues and communities in different enclaves around the country. Also, this development is occurring at a rate that surpasses that of the surrounding, closest neighboring countries in specific parameters. This is sparked by many factors, including marriages, births, and an increase in the number of new converts across the country.

The Abayudaya, meaning “the people of Judah” in the local language, are well-spread across the federation, from its headquarters in Mbale in the east to Apac in the far north, as well as in the capital of Kampala and other parts of the central regions. However, as their numbers increase, so does the challenge of navigating the corridors of living and practicing Judaism. Most of them reside in communal dwellings near each other in rural settlements, where they primarily engage in farming to grow their crops. But since the country is landlocked, it depends solely on neighboring Kenya to source affordable Jewish products like matzah and wine for Pesach.

Challenges of Locating Pesach Food

Being an eight-day festival marked by the symbolic food of matzah instead of challah, celebrating Passover demands adequate preparation and resources. It’s a time for acquiring new utensils or ensuring the ones you have are kosher before the festival begins. But while there’s a way of doing all this, the true difficulty lies in getting
supplies for Pesach. Nonetheless, the resilience and persistence of these Jewish communities are demonstrated in their ability to celebrate the feasts yearly amidst logistical and halachic challenges.

This year, 5785/2025, as Jews around the world gathered to remember the Exodus from Egypt, Jewish communities that are spread across vast rural and semi-urban areas of Uganda were presented with familiar challenges. Chief among them was the struggle to access two essential symbols of the holiday: matzah (unleavened
bread) and kosher wine, both crucial to the rituals of the seder night.

In many parts around the globe, all it takes is a trip to the supermarket if one needs to get Pesach supplies. However, in Uganda and most other African countries, the situation is different. Rarely do people manufacture kosher-for-Pesach products locally or import them in significant quantities. This has been the situation for several
years, making communities either depend on different sources, stick with expensive imports, or make difficult halachic compromises.

Kulanu’s Pesach-Preparation Support

Every challenge has a solution, and, as humans, we are naturally inclined to find solutions to the problems we encounter repeatedly. Normally, everyone would have considered finding a solution for their family and community. Fortunately, one unique individual, Sarah Nakintu, sought a solution to the “matzah drought” affecting her community of Mukono in the central region of Uganda, as well as other communities nationwide. Aside from being the founder and chairperson of the Shalom Women’s Development Network (SWODN), Sarah’s baking
experience and leadership skills launched one of the first efforts to mass-produce matzah for Ugandan Jewish communities. In 2023 it was done on a small scale due to limited resources. The baking of matzah requires strict adherence to Jewish laws. It is also dependent on the use of special equipment, trained supervision, and
rigorous hygiene that ought to be observed.

Recognizing these barriers, we asked Kulanu to step in. Since 1995, Kulanu has had a longstanding partnership with Ugandan Jewry, providing resources, education, financial assistance, and connections to the wider Jewish
world. When the request was brought to Kulanu in 2024 for making matzah on a larger scale, Kulanu helped with what turned out to be a “test run,” with an outstanding turnout, also led by Sarah Nakintu. This year, Pesach of 5785, Kulanu did more than just provide matzah for a few. They sponsored a full-scale matzah baking operation as
well as the making of kosher wine. These projects involved 22 Jewish communities representing about 95% of Uganda’s congregations.

In a historic collaboration, these 22 communities from the eastern, central, and northern parts of Uganda came together for a collective religious operation. The movement resembled a spiritual pilgrimage that saw people travel from near and very far destinations to reach the designated baking center in Mukono. Each community brought its own volunteers to take part in what felt like a national Jewish campaign. There was a tangible sense of purpose in the air as everyone joined the effort of mass matzot-baking to ensure it was widely available during the festival.

“I traveled all the way from the northern region to this place (263 km or 163 miles). Pesach has been a challenge for several years. Our financial resources are limited. Getting matzah into Apac is expensive. But, recently, Mukono has emerged as a place where we can get large quantities of matzah for our community,” Joram, beaming with excitement, told me. Jeremiah Aliro, who also hails from the northern region, shared some
intriguing insights: “My community is known as Sharei Tzadek. There are now two communities in Apac — one is Conservative, and the other is Orthodox. We’re so grateful to Kulanu for their support to make sure our communities can have matzah.”

The Abayudaya “Matzah-Bake”

From further discussion, I found out that the name of their district, which used to be known as Apac in northern Uganda, has recently been changed to Kwania district; eventually the community had to change their name from Apac Jewish community to Kwania Jewish community. In fact, we had a lot to talk about, as the event was two days of non-stop matzah baking.

Two temporary baking stations were set up: one inside the building and another outside under a canopy. Each station was equipped with a set of mixing tools, a table, and a fireplace. For those baking inside, a big industrial oven powered by electricity was used, while a set of flat pans served the outdoor bakers. The pans were heated
beneath by firewood, upon which the mixed, flattened, and perforated dough was placed.

Each baking session was headed by an experienced supervisor at the mixing and rolling station, and by an overall instructor moving through all the stations to coordinate the entire process. The baking was done in a highly coordinated manner: wheat flour was measured carefully, water was stored separately and used promptly, and the clock was meticulously watched. Teams, usually made up of people from two to three synagogues, worked in rotation, ensuring that every batch was completed within an 18-minute window. While they baked, the women sang songs in Hebrew to uplift themselves and strengthen each other. This group was mostly women from the Tzyon Beit Hamitzvot Jewish Community in Mukono. They added to the overall effort of the mass baking of matzot for the rest of the communities, since the other communities were only able to bring one or two volunteers, and the hosting Mukono women outnumbered the other delegations.

Another unique aspect that the Mukono Jewish community displayed is their experience in making local kosher wine. In a smart move to avoid dependency on overseas kosher wine, their community has been making its wine for over five years. In parallel with the matzah baking, a supervised process used grapes to produce local kosher-for-Pesach wine. The supervisor was a 75-year-old grandmother and chief brewer, Yechoved Ssozi, who, along with her son and daughter, helped coordinate efforts for this historic wine-making for Pesach. And what was the result? Enough kosher wine to serve at communal seders across the country!

Live Online “Matzah-Bake” with Kulanu

On this same historical record-breaking day, Kulanu sponsored a special speakers series on Zoom anchored by Molly Levine and Rabbanit Bonita Sussman, with Rabbi Ari Greenspan as a teacher and presenter. Thirty minutes into the program, Sarah Nakintu joined as a presenter on the ground, providing live footage of the Uganda matzah baking to the international Jewish audience in real time. During her presentation, she moved through the venue, introducing the groups who were baking, and explaining the baking procedure from start to finish. You can watch the Zoom presentation here: bit.ly/MatzahBakeZoom.

Following the Zoom, which had a significant participation, it was time to take a break and have dinner. With so much left to bake, many would stay up late and continue their baking the next morning. A group led by a young chazzan in Mukono, Moshe Ben Avraham, baked until around midnight before calling it a day. In the morning, there was a Shacharit prayer, followed by breakfast, and then the matzah baking continued for the second day. The objective was to get as much matzah as possible, which would be distributed according to community sizes.

At the conclusion of a long day, their perseverance was clearly evident, as an abundant amount of hand-baked matzot was presented before us, neatly packed in elegant white boxes piled on a table. Shortly before that, the
produced wine previously stored in a big drum was carefully bottled and labeled “Shalom Wines Uganda.” Then it was time to distribute the matzot to all the Jewish communities participating in the event. From Kwania to Beth Shalom in Kampala to Luwero and Namutumba, and from the Namanyonyi Jewish community to Kawempe, two boxes of matzah and bottles of wine were given. Others include the Nasenyi and Buseta Jewish community, Nangolo, Putti, and Beit Shalom Nabweru. No doubt, with matzah and wine in hand, the seder night would come
alive in various synagogues and community halls.

Across Uganda, as Shabbat ended on Saturday night, Pesach began and the rituals of the seder unfolded — sitting around tables, washing hands, eating bitter herbs, recounting the Exodus story, children asking the four questions, and singing traditional songs such as Dayenu and Avadim Hayinu. The homemade matzah was crisp and meaningful. The wine was sweet with the taste of effort and hope.

Yosef, a representative from the Namanyonyi Synagogue in Mbale who took part in the baking at Mukono, expressed: “Kulanu really gave Uganda’s Jews massive support by providing matzah, wine, some cash for festival meals, and even our transportation to Mukono.”

In Mukono, the Tzyon Beit Hamitzvot Jewish Community hosted over 70 people in a vibrant communal first seder night. How heartwarming to see the locally made wine raised joyfully for each of the four blessings, a symbol of freedom created by their own hands. Everyone dressed up in colorful outfits as they graced the occasion, seated around the table enjoying a sumptuous meal at the end. With matzah and wine in abundance, they and many others were also able to host both nights’ seders comfortably. Each community found its rhythm, but all were united
by a shared sense of purpose: the desire to be Jewish and observant.

Nevertheless, with the success of the matzah and wine projects, communities across the country are already looking ahead. There have been calls and suggestions to continue to enhance the baking to halachic standards and make it an annual event, along with training programs for youth in kosher food preparation and the beginning of local production of other Jewish essentials.

For many, baking matzah and drinking kosher wine are more than rituals — they provide a profound sense of identity. It is evident that Judaism thrives in Africa with dignity, resilience, and strength, even in the face of limited access. The Jewish communities of Uganda, with the help of Kulanu, turned logistical hardship into religious triumphs. They built bridges across synagogues, strengthening inter-communal sect relationships, and reminded the world that freedom is not just a memory — it’s a mission.

The post Matzah, Wine, and Unity: Uganda’s Unforgettable Pesach Journey first appeared on African Jewish Voices.

Two mountain communities join the Sub-Saharan African Jewish Alliance in a historic celebration.

Pesach, annually observed as a festival of freedom, is a time that unifies Jews globally as they commemorate the departure from Egypt—a story of enslavement, pain, perseverance, and, at the end, redemption. For those who identify as Jewish, the observance of Pesach serves as a significant marker of Jewish identity around the world. This year, my personal journey in celebration of Pesach led me to unexpected heights—the highest peak I have reached, up on the chilly mountains of central Kenya.

My trip was part of a wider East African tour, following a vibrant matzah baking event in Uganda sponsored by Kulanu, which brought together 22 Jewish communities. At the end of the two days of non-stop matzah baking in Mokuno, I drew up an itinerary to cross from Uganda into Kenya using the Malaba border crossing. Originally setting out to visit the Jewish community in Kasuku, I stumbled upon another isolated congregation on one of the hills of Molo municipality during my journey back. Both communities are nestled amidst gentle, undulating hills of the Great Rift Valley passage.

Shortly before midday, I found myself across the border into Kenya— and the first part of my itinerary would be a taxi to Nakuru, the 4th biggest town with an urban population of 570,000, according to the 2019 Kenya Population Census. But before we got to this unique town, which has surprising Jewish parameters dating many years ago, our route took us through Eldoret, which I was told was the hometown of the current leader of the country. Eldoret, approximately 85 kilometers westward to the border, is a small and compact town with a buzzing lifestyle that developed during the colonial era, around the 1940s.

From Nakuru, my next destination was Ol Kalou, a place we arrived at after a considerable climb along an uphill path to reach the highlands. Throughout the journey, prior to entering Nakuru County, the stunning beauty of East Africa’s landscape unfolds before one’s eyes. Uganda, known as the pearl of Africa, boasts a stunning array of topography, while Kenya offers its own captivating land features, showcasing the remarkable geography of the Rift Valley country. Crossing into Kenya from Uganda, I immediately noticed the shift from Uganda’s bustling centers to Kenya’s serene and expansive landscapes. The rolling hills, cool temperature, and breathtaking views created an unforgettable setting for my next Pesach experience.

After Ol Kalou, I proceeded to Kasuku, the location of Kehillat Yisrael Synagogue. The journey took approximately 50 minutes, but we experienced an additional one and a half hours of delay due to a road accident. Thankfully, the road accident did not claim any lives, Baruch Hashem. However, by the time I traced my way to the community, they were having kiddush and then a sumptuous Shabbat erev meal, which I joined. Having previously researched them on the internet and even authored a spotlight article about the Kasuku Jewish community, it was a heartwarming experience to finally meet them. We sang Brikat Hamazon together before retiring to bed in the chilly mountain night.

Upon waking in the morning, I was greeted by a vivid understanding of the topography around me, having arrived the previous night under the cover of darkness. The synagogue, a modest square-shaped structure, is situated on the Gathudia side of Kasuku, perched on a hilly upland that offers a view of the Aberdare range of mountains stretching across the horizon before you. One of the characteristic features of the rift valley regions is lakes and green-grassed rolling valleys of different peak heights. At the foot of the 165 km Aberdare mountain range, the waters of Lake Olbolossat are clearly visible from the Synagogue, a distance of about 10 km.

At the end of the Shacharit service, we gathered again in the home of the leader of the community, Yosef Ben Avraham Njogu, a dedicated leader from the Kenyan Kikuyu tribe. The gathering includes women, younger girls, boys, youth, and elders of the community— all of whom appear cheerful as Pesach preparations are set to begin later in the evening, after Havdallah. Instructions were dished out by Yosef regarding how the men and women would split roles to save time, ensuring the Seder night begins as early as possible.

As night descended, the Kasuku community gathered for the first seder night— an evening filled with joy, songs, and stories of the exodus. Before now, we witnessed the spirit of unity and respect for authority, as the men and women jointly came together to prepare for the festival meals. Celebrating the Seder at an elevation of 8,000 feet above sea level added a unique experience to the event. Picture yourself on a chilly evening, enveloped by the vibrant energy of Jewish worshippers in a remote setting, with towering mountains and various peaks surrounding you.

First of all, the best spot to take shelter from the cold night was an enclosed compartment meant for the kitchen space, even though the social hall under construction behind the synagogue building offers more space. We then brought some local stoves into the rectangular-shaped room, burning charcoal to maintain the room’s warmth. We sat together around an extended table laden with symbolic food, including maror (bitter herbs), charoset (sandwich), and, of course, the matzah, which they purchased through the synagogue in Nairobi, capital of Kenya. The community, in full attendance, paid attention as Moshe Ben Avraham, a hazan and one of the sons of the community leader, read the haggadah, the ancient text that tells the story of the Israelites’ liberation from slavery and oppression in Egypt.

By the time we reached the part where we sang the traditional Dayenu—”It would have been enough”—I couldn’t help but reflect on how much the community had achieved. Despite being in a remote part of the rift valley, they had developed their practice of Judaism as fast as they could, thanks to their faith and resilience. Their unity, which has grown over the years, was reflected on their faces as we recited “Next Year in Y’rushalahim” at the end of the Seder.

I spent the next four unforgettable days in Kasuku, using the first three days to interact and expand my connections and knowledge, followed by a final day trip for an adventure on Lake Olbolossat, where I explored one of Kenya’s hidden natural treasures. In the company of Moshe and Samuel, members of the Kehillat Israel community, we set off for an afternoon adventure along the serene waters of the lake. The skies smiled at us with sunny weather and a blue heaven with white floating clouds, perfect for photography.

Lake Olbolosat, named after a Maasai tribe, extends around 42 kilometers and possesses a narrow width throughout its course. As the only natural lake in Kenya’s central region around Nyahururu, its waters serve as an essential resource for local residents, providing water for agriculture, cattle, and daily activities. The lake is also home to an array of wildlife, which includes a giant population of hippos and over 300 species of birds.

The area was silent as we watched the lake from its green-grassed banks, where some sheep were grazing. After some hesitations on my side, we got in a little wooden boat, expertly paddled by its driver, and slid softly across the shallow waters. The view was wonderful: the far-off Aberdare mountains rising majestically into the cloudy heights. One could readily see a vibrant, dispersed settlement at the base of the mountain range. Every so often as we sailed, we would stop to search the reeds for the elusive hippos who live in this lake.

Although the hippos remained shy that afternoon, the boat ride was filled with laughter, storytelling, and an appreciation of the deep connection between the Jewish community of Kasuku and the natural environment that surrounds them. It dawned on me how their proximity to the natural world reflected the agricultural lifestyle of ancient Israel—a reminder that Jewish life, wherever it thrives, stays closely tied to the land and its blessings. To attract visitors to their community, Moshe said they are considering putting on their tourism cap to do things differently.

“If we can organize an online platform where we can show people what they can do for fun if they come to Kasuku, then we can attract international visitors. And if they’re Jewish, then we would be more than pleased to host them in our synagogue.”

Of course, looking inward and presenting things differently in attractive ways can guarantee positive outcomes. Many travelers experience tremendous fulfillment when their trips are intertwined with adventures and tourism. There are multiple things to do in and around Lake Olbolossat, according to Moshe, that would give visitors worthwhile, unimaginable fun. But however, the need to prioritize some forms of marine conservation was brought forward, which considered the timely removal of plastic bottles around the vicinity of the lake. Nevertheless, due to the distance to the city center, if there is hope for industrial recycling, they would be required to gather it up in a collection spot before moving the collected waste plastics to recyclers. Then, as the sun dipped lower behind the hills, we returned to the community, refreshed by the experience, and for me—ready to continue my exit out of Kenya the following day.

Traveling in the capacity of the general secretary of SAJA, a pan-African Jewish alliance formed some two and a half years ago, I had some unresolved matters to address. In Abidjan, the capital of Côte d’Ivoire, we established the Sub-Saharan African Jewish Alliance, which initially consisted of 10 nations. Subsequent to its establishment, nations such as Zambia, Gabon, and Congo have formally joined the alliance, which aims to clearly unite and help in rebuilding Jewish communities across the continent. With the exception of Kenya, one of the Alliance’s initial founding members, practically every member nation has benefited from the Gelfand Award for Food Security, which is one of SAJA’s ongoing agricultural project grants.

The unfortunate situation stems from weak leadership in the country, which appears unwilling to engage a significant population of Black Kenyan Jews. The alliance’s formation aimed to foster unity among various communities and facilitate borderless online communication throughout the continent. Therefore, meeting with over 50 members of the Kehillat Israel Synagogue, who have excellent potential for growth and expansion, provided an opportunity to formally educate them about the SAJ Alliance. At the end of the discussion, they enthusiastically embraced the alliance, securing their rightful position as Kenyan SAJA-affiliated communities. Everyone expressed hope as they became part of the Sub-Saharan African Jewish Alliance (SAJA) family. No doubt, with the guarantee of continued support, including grants for food security, Jewish education, and community development, their Kenyan voices will grow louder, stronger, and more radiant on the African Jewish stage.

Just like the community in Kasuku, the Elburgon Jews, a small town perched amid the rolling hills and forest of the rift valley in the Molo municipality, also took their spot on the SAJA membership. Eventually, they became the second Jewish community, deeply rooted in their mountainous environment, to join the expanding Pan-African Jewish alliance. Upon my arrival at their community, the Elburgon Jews greeted me with warmth, and we shared matzah along with a meal of potatoes and maize, complemented by freshly prepared boiled milk from their cows.

Before leaving the following day, the younger members took me on a hike up the highest peak surrounding their community. The climb was steep and invigorating, offering sweeping vistas of meandering green hills, fertile farms, and distant forested hills. Midway, we explored a hidden cave in the hillside— a place of wonder and history. The area surrounding the rift valley remains fertile, just as it was several decades ago when one of Rothschild’s daughters farmed this land long before Kenya gained independence.

While in Elburgon, I learned so much about the nearby Nakuru, a historic town with some rich Jewish history. Although I didn’t travel to Nakuru again for further exploration, I instead headed towards the border at Malaba, postponing that visit for another trip. Most importantly, I gathered stories that illuminated Kenya’s Jewish past. Nakuru is home to the famous 1956 synagogue and a nearby Jewish cemetery, where European Jewish refugees— survivors of war and displacement— once found safety. These two important Jewish monuments are truly a reminder of the global journeys that have intertwined Jewish lives with African lands.

It is particularly noteworthy that Gustav Kramer, a German Jew who arrived as a refugee in 1938, rapidly ascended to prominence and was elected mayor of Nakuru in 1955, during which he laid the foundation stone for the Nakuru synagogue. In 1941, the congregation formed and held prayers in private homes before constructing a proper synagogue in 1956. But while all this has become history, the shadow of the once thriving Nakuru Jewish community still lives on after its synagogue building was sold and the proceeds handed to the Nairobi Synagogue.

Ultimately, after my enriching time in Kenya, I journey westward to Eldoret and towards the Malaba border crossing into Uganda. This Pesach journey revealed to me more than just breathtaking landscapes and inspiring communities. Passover in Kenya’s highlands brought to mind that Judaism is alive in Africa— not only in numbers but in heart. From mountain peaks to valley lakes, from Shabbat candles and seders in Kasuku to isolated farmers in Elburgon, our people continue to sanctify time and pass the torch onward. The journey continues— upward, forward, and always toward freedom.

The post Celebrating Passover at 8,000 Feet in Kenya’s Great Rift Valley. 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.

As Jews all over the world celebrate the Purim festival, honoring the triumph achieved in the 4th century in Persia against Haman, the enemy of Jews, a young Jewish football club in the heart of West Africa went out of their way to bring Jewishness into sports. There could be no better occasion than Purim, the first significant festival of 2025, to celebrate and revel in the spirit of triumph and miracles that characterize the history of our Jewish ancestors.

The evening buzzed with excitement and a vibrant festive atmosphere as the young players, primarily from the Gihon Hebrew Synagogue, along with their fans, gathered at the synagogue in Abuja, the capital of Nigeria, to get ready for the Purim eve service, where they would read the megillah Esther, in accordance with Purim tradition. The players who spent the night at the synagogue resumed the service in the morning with a Torah service, attended by both the older and younger members of the congregation, along with two visitors who expressed their delight in attending the service at the Synagogue.

Mr. Gate-Way Buba, who generously donated wine to the synagogue for the celebration, commended the football club for their commitment to Judaism. He commended the Jewish people globally for their unwavering faith in the Emunah, even in the face of persecution. Shlomo Ben Yakov, the technical director of the Nigerian Maccabi Football Club, expressed that the Maccabi FCN was established to support Jewish youths in Nigeria in their journey to become better Jews, emphasizing that pursuing football will not distance them from their faith. Instead of merely being club members, it will encourage the players to practice Judaism with deep commitment. He emphasized that the football club has consistently celebrated Jewish festivals as a team since its founding.

Making history in Jewish football has been a top agenda item for the few organizations that support it and other forms of youth development. Over the years, we have witnessed football activities in different states across the country playing host to the national youth Shabbat gathering. As time passed, the desire to become a more organized professional team with support and active management intensified, as the aspiration to participate in the Maccabiah grew stronger. However, following the conclusion of the August 2024 youth gathering in Abuja, the path to the Maccabi Games appears clear, with a Nigerian youth soccer team set to make its debut in the Israeli Olympics. If this eventually happens, then they will emerge as the first all-Black African football team to make it to the prestigious sporting tournament created since 1932.

Kayim, one of the players who spoke at the special Purim event, said that being a member of the Maccabi football club has helped him in the practice of Judaism. He said being among players and managers that practice Judaism made him feel at home. Further, he expressed his hope that the club will be able to participate in the upcoming Maccabiah in Israel.

If we receive acceptance to participate in the Maccabi tournament in Israel, I will be extremely happy.” It will be a dream come true for me and other players. It will be a dream come true.”

While speaking on the phone during his travels to Uganda, Avraham Ben Avraham, the director of media and communication at the football club, emphasized the significance of taking part in the upcoming sporting tournament scheduled to take place in July.

We are committed to ensuring that our football club, the sole Jewish football club in West, Central, and Eastern Africa, participates in the forthcoming Maccabi Games in Israel. We are engaging in discussions with Jewish stakeholders both in Africa and beyond. A few months ago, we made headline in Yedioth Ahronoth, the largest daily newspaper in Israel. We are confident that our efforts will produce beneficial outcomes both in the present and moving forward. Should we achieve success, it will yield numerous positive outcomes for the tournament and for Jewish athletics across various regions of Africa that have not had the opportunity to participate in these tournaments since they began.

At the end of the eventful Purim service of prayers and merriment, everyone hurried home to begin preparation for Shabbat, which began later in the evening. Folks were joyful to see the young males active both in sports and Judaism and looked forward to another event with the youths at the helms of leading prayer services. The special event was proudly sponsored through the collective effort of the synagogue community members, the Initiative for Progressive Judaism Development (IPJD), and the management of the Maccabi FC Nigeria.

The post Maccabi Football Club of Nigeria holds Purim Service at Gihon Synagogue. first appeared on African Jewish Voices.

A Story of High Holidays 5784:

When traversing from the east African coast to the western region, it is highly likely to encounter Jewish communities in various countries across Africa. In addition to well-known communities like the Lemba of Zimbabwe, Beta Israel in Ethiopia, the Abayudaya in Uganda, and the Igbos of eastern Nigeria, there are actually other tribes in Africa where you can find black Jews. A lot of them have actually been around for quite a while, not really knowing about each other until the internet came along. It was the internet that first made it possible for them to connect with other Jewish communities in surrounding countries. During the inaugural Sub-Saharan African Jewish Alliance meeting, which took place approximately two years ago in Abidjan, participating Jews from 10 African countries had the opportunity to meet one another and establish a strong connection. Their shared goal of embracing Jewish laws and principles formed the cornerstone of their mission of uniting and rebuilding their Jewish communities.

The rate of return to Judaism has been increasing in recent times due to several factors. These factors include a deeper understanding of pre-colonial history, the recognition of some African cultural practices described in the Torah, and the significance of monotheism as a sacred belief. Many Jewish individuals who are experiencing a spiritual awakening find that Judaism provides a meaningful connection to their heritage and a glimpse into the practices of their ancestors. In most cases, the number of returning black Jews is relatively small compared to the overall population. However, there is potential for future growth through the trend of expanding Jewish families and welcoming converts.

What is the most common way for establishing one’s Jewish identity? It is the desire to follow the Torah and uphold the fundamental Jewish laws and dietary restrictions known as halachot and kashrut. According to the commandments in the Torah, there are specific observances on certain days in the month of Tishrei. On the 1st day, there is a feast of shofar. On the 10th day, Yom Kippur is observed. Then, on the 14th day, the festival of Succot begins and lasts for a 7-day period. During this time, all the house of Israel is to dwell in booths, as a way to remember their ancestors who once lived in temporary shelters during their journey in the wilderness.

Preparations for these high holidays commence in earnest during the month of Elul, which is 30 days prior to the eve of Rosh Hashana. During this period, it is common to observe Jews blowing the shofar both in their synagogues and in public spaces. Another important spiritual exercise to prepare for the judgment on Yom Kippur is the recitation of the Selichot prayers. These prayers, focused on repentance, help individuals prepare themselves for this significant day. The selichot prayers are traditionally recited during the early morning hours or before going to bed. In certain Nigerian synagogues, the chazzan, or prayer leader, endeavors to foster a sense of community by organizing group phone calls for members to engage in collective prayer at this time.

In Abuja the capital of Nigeria, on the evening of Rosh Hashana, a Chazzan, Shlomo Ben Yaakov commenced the prayers for the evening service using the festival prayer book. After concluding the prayer services, it was time to engage in the evening rituals. These rituals involve reciting affirmations over different types of symbolic food, such as apples, pomegranates, beets, carrots, fish heads, dates, pumpkins, and more. The congregants, seated around the tables, all appeared to be in a joyful mood as they celebrated the start of the year 5784. They followed the seder order, as described in the festival prayer book. It was that time of year when the sweet fragrance of honey filled our homes, replacing the usual salt we used to eat our challah.

Due to the coincidence of Rosh Hashana falling on Shabbat, we were unable to experience the customary shofar blast during the prayer service, which is typically a part of every other Rosh Hashana celebration. It is not surprising that Shabbat serves as a fundamental aspect of Jewish culture. Due to similar reasons, the members were unable to go out after the first day of Rosh Hashana’s Shacharit service. This is because it is customary to observe the ancient Jewish rituals called Tashlich. This prayer is recited beside a flowing body of water, and it concludes with the act of throwing crumbs of bread into the water. From a spiritual perspective, this act symbolizes the casting away of our sins. However, it is strongly advised that the presence of fish serves as an indication of the water’s suitability for Tashlich prayers, particularly when these fish consume the bread crumbs that are tossed into the water.

However, since Rosh Hashana is observed for two days, there was an opportunity to eventually hear the blast of the shofar on Sunday, the following day. A key moment during the service was when the moderator called out the sequences of blasts, which were tekiah, shevarim, and teruah respectively representing the long, short, and continuous blasts, as well as the lengthy blast. At the conclusion of the service, the congregation participated in Kiddush, followed by Brikat Hamazon, and finally enjoyed a festive meal. Prior to participating in the Tashlich prayers, the young individuals gathered together in a jubilant atmosphere to commemorate the beginning of the Jewish New Year 5784. They joyfully engaged in singing, drumming, and dancing in circles, expressing their gratitude for being able to witness this special season.

The countdown to Yom Kippur, the holiest day of the year, began in earnest with the 10 days of awe. As individuals of the Jewish faith, the pursuit of forgiveness is not limited to the duration of a 25-hour fast. The process commences with the recitation of repentance prayers during the month of Elul, and the continuation of cultivating a repentant mindset throughout the ten-day period following the commencement of Rosh Hashana.

On the morning before the eve of Yom Kippur, Kadmiel ben Emmanuel, along with a group of other young males who had spent the night at the synagogue guest house, led the 4am Selichot prayers. After the Selichot prayers, the morning shacharit service commenced, followed by an engaging dvar Torah segment in which everyone actively participated. The prayer concluded just before sunrise, prompting everyone to spring into action and assist in preparing the synagogue for the Yom Kippur service. This is necessary as members will be required to stay in the facility throughout the fasting period. Throughout the day, a small group of individuals could be observed taking part in the annulment of a vow. This ceremony took place in the presence of three individuals who were assumed to be a beit dien. Just before the fast began, members of the Gihon Hebrew Synagogue performed the kapparot rituals. However, they did not use a roaster as is customary. Instead, they wrapped money as charity for the poor.

In Gihon, as well as in many other congregations, it is customary to recite all the books of the Psalms that night after the Yom Kippur evening service. The reading lasted for approximately four and a half hours, during which several chazanim and younger individuals took turns reading portions from the 150 psalms. The morning service began at 7am and continued until after noon, with a short break in between. After the break, everyone stayed in the synagogue for the concluding service. After the well known proclamation of “Hashana Haba’ah B’Yrushalayim,” Kadmiel guided the members of the congregation outside to participate in the recitation of the Kiddush Levana prayers. The ancient ritual known as the sanctification of the moon is notable for its inclusion of the phrase, “just as I leap towards the moon, but cannot touch you.”

After completing the fast, they still had some energy left in them. They concluded the festival by enthusiastically singing a loud aleinu and performing a musical havdallah. Everyone was extremely confident they had received a favorable judgment at the end of the fast. The significance of this season for Jews lies in their ability to gather the necessary energy to sustain them throughout the remainder of the New Year. According to tradition, the judgment book is opened on Rosh Hashana, and it is believed that the fate of all individuals is written during this time. The decision is made and finalized on Yom Kippur.

After that, I proceeded to Akwa Ibom State, which is situated in the southern coastal region of the country. A Sukkot village was constructed, which is typical of the Beth Ha’arachman Jewish Community. This practice is in line with the longstanding tradition of their community. According to the Torah, individuals are commanded to leave the comfort of their homes and live in a sukkah for a period of 7 days. By residing in their sukkah, each family is able to gain a deeper understanding of the experience that our Jewish ancestors had in the wilderness after leaving the land of Egypt.

The sukkah village, also known as the “Sukkah Camp,” consisted of approximately 35 sukkah units. The village was home to a population of around ninety people, with each man and his household camping in their respective sukkah. At the break of dawn, it is common to see mothers preparing their children for school, while men gather under the central sukkah for morning prayers. During these prayers, they wave the daily lulav in all six directions, standing upright. The majority of children in the sukkah village attend the Brachot Yeshiva Schools, which are owned by the management of the Jewish community. The schools are located approximately 6 kilometers away from the village.

The nightlife in the camp is definitely not boring, as most days are dedicated to specific groups within the community to entertain the camp. Each evening starts with the maariv prayer in the central sukkah. After that, we welcome the patriarchs as honored guests to our evening meal. Then, the children excitedly head over to the “camp Israel” corner in the sukkah camp, which is always bustling with activities. Although many sukkahs have a makeshift kitchen, the distribution of food throughout the camp is still primarily organized by the women’s group. Two of the youngest girls in the camp are Rachamim and Hadassah. Rachamim was 8 days old, while Hadassah was 6 weeks old. They were both staying in their family sukkah.

The resurgence of Judaism in Africa has extended beyond borders, as an increasing number of people are embracing religious practices that align with the customs of their African ancestors. These practices were upheld prior to the arrival of Europeans and the spread of Christianity. In the western north region of Ghana, located over 1,450 km away from Akwaibom, the Jewish community in Sefwi Wiawso celebrated Hoshana Raba as the seventh day of Succot. They then observed Shemini Atzeret, which happened to coincide on a Shabbat. Tifereth Israel Synagogue in Ghana is home to the largest Jewish community in the country and has been established for more than thirty years.

Historically, most part of the land of Sefwi was governed by kings who upheld sabbatical laws, observing a day of rest every seventh day. On the seventh day, it was prohibited to go to work, visit the stream, or even hold a burial ceremony. The kingdom was blessed with a defensive topology, thanks to its mountainous terrain and captivating geography. Valleys filled with small streams, hilly peaks, and intermediate plateaus added to the beauty and prosperity of the land, making it a cherished home for the mountain people. According to historical accounts, early settlers arrived more than a millennium ago. Throughout generations, these mountain dwellers have faithfully observed Shabbat and adhered to certain halachot mentioned in the Torah.

Regrettably, similar to what occurred in colonized countries around the world; missionaries depicted the customs and traditions of Africa as fetishistic. This misleading portrayal led many Africans to abandon a significant portion of their cultural, traditional, and religious heritage. Right next to the historic Sefwi palace, which has served as the seat of rulership for numerous generations, there is a huge Roman Catholic quarter. This quarter houses the various missionary operations that are active in that particular region of the country. Over an extended period of time, the native kings, who shared power with the British colonial authority, exerted significant influence, resulting in the gradual erosion of the visible manifestation of Jewish identity among the populace. As a result, the visible expression of Jewish identity gradually diminished, and the religion of the colonizers became integrated into the culture of subsequent generations.

The members of the Tifereth Israel Synagogue are unique in the Sefwi land and greater parts of Ghana because they are the only ones who have preserved some of their ancestral practices within the framework of Rabbinic Judaism. As anticipated, a small group of individuals convened at the Sefwi Synagogue following Shemini Atzeret to observe Simcha Torah on Sunday, October 8th, 2023. This special day is dedicated to celebrating the Torah and signifies the conclusion of the annual reading of the parashot. Despite our efforts to celebrate and engage in religious rituals, our thoughts remained consumed by the devastating news of the Hamas attack in Israel. The attack claimed the lives of over 1,400 individuals, predominantly Israelis. And as the military retaliatory attacks and search for hostages inside Gaza intensify, it is our sincere hope that swift humanitarian resolutions will be adopted and hostilities to come to an end in the shortest time. This is crucial to prevent further uncontrollable violent escalation that could potentially destabilize the Middle East.

The post From A Sukkot Village in Southern Nigeria to the Hills of Sefwi Waiwso in North Western Ghana for Simchat Torah. first appeared on African Jewish Voices.

By: Netzach Ekwunife

The importance of Jewish events such as festivals, Shabbat, Jewish camping, and other significant celebrations cannot be overemphasized. These events play a crucial role in fostering a strong social network that cultivates a sense of Jewish identity among individuals of all ages. Camp Sarah, in line with their commitment to outstanding performance carefully organized a wide range of engaging activities for the children from different Jewish communities in Abuja, Nigeria. These activities provided the children with valuable opportunities to gain firsthand knowledge about the holiday. The Camp Sarah Purim activities held at Gihon Hebrew Synagogue Abuja, Nigeria, showcased the children’s creativity as they engaged in the long-standing Purim traditions. They cheerfully crafted paper cards, adorned with bright colors, to fashion their own crowns, masks, and elegant costumes, bringing a delightful touch to the festivities. The costumes attracted the keen attention of many adults who attended the Purim service, as they were observed with admiration. This could only inspire one to imagine what importance the costumes hold to the Purim celebration.

Brightly painted Purim-related paper artwork adorned the wall of the synagogue’s social hall. The children painted characters such as King Ahasuerus, Queen Esther, Mordecai, and Haman. Following this, the children took their seats in the hall, joyfully entertaining those present with Jewish songs. They took turns singing and chanting, while the others responded in unison.

It was exciting to have a chat by the side with Debbie Isser, who is the director of Camp Sarah, during the Purim celebration, as I was eager to hear right out of the horse mouth what was in store for the children going forward. She started by giving a brief history of the Purim celebration.

The Purim holiday is in celebration of an event that took place more than 2000 years ago in Persia during the exile of the Jews. We read the Megillah (scroll) of Esther, which is the written story of Queen Esther. The book of Esther is a historical writeup which does not contain the name of G-d in all its chapters. We continue to celebrate Purim for various reasons, one of which is to commemorate our own salvation. We celebrate the bravery of a woman who saved all the people. There are two other customs that we observe on Purim: we share food with people, give gifts to people, and always give to the poor and needy. Particularly on Purim, we give to charity. Another tradition is what you see: people dress up. That is why we put masks on, because Queen Esther had to hide her Jewish identity. We wear crowns to be like the King, and we are commanded to have fun.

The Megillah, traditionally read twice on Purim during the evening service and after the morning prayers, was a standout moment of the day. Whenever the name of the wicked Haman is mentioned during the reading, the audience responds with loud noises of mockery, as is customary. The sight of the children using the materials they had put together earlier in the day during the Camp Sarah activity to create an eye-catching megillah reading was truly delightful. Continuing with my discussion with the camp’s director as regards details of the activities the children were engaged in for the Purim celebrations, she had this to say:

“What we did today for Purim was first draw pictures of the different characters, like the King, Queen Esther, Mordecai, and Haman. Then they made crowns and masks using paper plates, cutting out eye balls, and then we did a play where I told the Purim story and we had different children acting out the different characters as we are supposed to tell the Purim story every Purim.”

The children could be seen in large numbers wearing paper costumes that they had been guided to make. One would wonder what it meant for them to celebrate in this fashion, and when I engaged some of the youngsters in a polite conversation about the event, they indicated that it was memorable and enjoyable. During the interview, one of the teens, Sarah, said that the event was both enjoyable and meaningful.

As you all know, today is Purim. We learned a lot of details that we didn’t know about Purim through the Camp Sarah activities. We sang, performed some plays, and drew and painted. We had a lot to eat and drink, and we played. We had so much fun.

Another girl named Oluchi, when engaged with questions about the event, revealed that she learned good morals and that the story of Purim taught her to make the right choice like the king and not to be wicked like Haman. In a conversation with one of the volunteers at Camp Sarah, named Oriel Ben Gideon, he praised Camp Sarah’s activities for adding color to this year’s Purim celebration. He disclosed that he believes Camp Sarah has so much more in store.

Camp Sarah did wonderfully well for the children and for us, the teenagers. Joining Camp Sarah as a volunteer has given me some experience. Camp Sarah’s activities will enable us to get the experience needed to help organize the children in our various communities.”

Later that day, just before the African Jewish Voices magazine made its debut with Gihon Hebrew Synagogue as the host venue, the children displayed their talents in a musical performance and went on to entertain the audience with a drama about Queen Hadassah (Esther). It was really an exciting day for Jews residing in town, as the three events of the day (Purim service, Camp Sarah activities, and the launch of an African Jewish magazine) made their day worthwhile. In a bigger scope, Camp Sarah, through its activities, has helped to grow the love for community, which is a beautiful aspect of Judaism, and it has helped the children, especially, form a bigger Jewish social network. Credits should also be given to a number of people, including Shlomo Yaakov and Eluzai Uduma, among others, who have made it their mission to instruct and mold these children into a cohesive performing group well-known among Jews in Nigeria.

Debbie revealed that Camp Sarah would be planning an influential and fun-filled summer camp for the Nigerian Jewish children this year, 2024, when she was asked about the future events that Camp Sarah would be hosting for the children attending the camp. It was indicated by her that the duration of the summer camp would be two weeks, which would be twice as long as the period that they had initially started with in the first expedition. Without a shadow of a doubt, Camp Sarah has been operating for a year and a few months, but based on observations, it is evident that despite the fact that it has encountered a few challenges, it possesses the resilience to grow and has the potential to extend across the country and beyond.

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