CAMEROON is a true patchwork of cultures, a country which has, despite all odds, maintained peace and security inside its borders. In this mix is our community, a Jewish community with roots in Bantu identity, practising a faith that we understand not as something we adopted from outside but as an expression

We call ourselves the Bantu Israelites, and our community is called Beth Goshen. The name comes from the Torah: Goshen was the fertile region in Egypt where Yacov settled when he came to be reunited with his son Yosef, who was then governor of Egypt. In Hebrew, it evokes a house of the sun, a green and grassy place, a home of abundance and renewal. It is the name we chose because it speaks both of memory and of what we are building.

About Us Who We Are

The word “Bantu” describes one of the largest ethnolinguistic groupings in the world, encompassing hundreds of peoples across Central, Eastern, and Southern Africa. We Bantu Israelites did not begin our identity with a foreign mission or a sudden conversion. It has its origin in the 19th century, when African groups, brought into contact with the Bible (often under the influence of Protestantism), found in its writings a description of themselves, and came to see their ancestry as the Lost Tribes of Israel. Later generations reaffirmed this identification through the narratives of travellers, the testimony of some missionaries, and the wider currents of Pan-African ideology.

Our community was born with a specific realisation. After visiting a number of communities across Cameroon and other parts of Africa that claimed a connection to Judaism, we saw a recurring problem: the transmission and practice of Jewish tradition in these groups rested on fragile foundations due to a lack of deep knowledge. We set out to build something different—a community anchored in serious study, faithful to the Derekh Haïm, the Jewish path of life, and committed to connecting our ancestral Bantu traditions to the teachings of the Torah and the Mekoubalim, the Kabbalists.

Our community came to life with the guidance and support of our teacher, Rabbi Pin’has Eliyahou Shaday. From the beginning, our goal has been to foster a communal life grounded in Ahavat Yisrael – love of one’s fellow Jews – and in Shalom, peace with all the cultural and religious communities around us in Cameroon and beyond.

Our Community Life

We are based in Yaoundé, and our membership reflects the diversity of our city and country. More than fifty active members are fully engaged in community life, coming from a range of backgrounds, both national and international. A further eighty-five people are currently in the process of formal conversion, awaiting the ceremony that will mark their official entry into our community. Around thirty supporting members regularly join us for worship.

Prayer is the beating heart of Beth Goshen. Everything begins and ends with it. Every Friday evening through to Saturday night, we observe Shabbat. We celebrate all the major festivals of the Jewish calendar: Passover, Sukkot, Rosh Hashanah, Yom Kippur, and others. We hold daily services, and Torah study is woven into the rhythm of our communal life.

“Israelite Bantu Judaism is one of the lesser-known but authentic faces of Cameroonian diversity. Since 1995, it has been represented by our association, Beth Goshen, committed to dialogue and civic engagement.”

How We Sustain Ourselves

We are a young organization, and sustaining community life is ongoing. We support ourselves through a range of economic activities that reflect both the realities of daily life in Yaoundé and the values of self-reliance and mutual care that define us.

We farm, cultivating cassava, sweet potatoes, maize, peanuts, and vegetables. We raise fish, including kanga and carp. The women of our community have built small enterprises producing and selling household goods: liquid soap, fabric dyes, natural juices, smoked fish, and poultry. We also trade in Jewish religious items—kippot, menorahs, and the Chumash—and distribute kosher products across Africa, including wine, books, and prayer shawls. We offer online training in soap-making and dyeing, extending our skills and economic reach beyond our membership.

Since 2019, we have also been connected to the Kibboutz Haolam project, a French association whose vision of international Jewish community networking aligns closely with our own. What draws us to this partnership is the conviction that modern technology and ease of travel make it possible to build strong bonds between communities that are geographically distant but spiritually close. Together, we pursue mutual enrichment through collective study, the sharing of experience and best practices, and the patient weaving of what we call a living and effective haverut—fellowship.

Our Place in Cameroonian Society

We understand our Jewishness not as a private matter but as a civic one. Our community participates actively in the interfaith life of Cameroon, and we show up at moments when the country needs voices of peace. In February 2025, with presidential elections on the horizon, we were invited to stand alongside the main religious denominations of Cameroon, including Christian and Muslim, in a solemn and unified appeal for national peace. We affirmed our community’s commitment to stability, dialogue, and the well-being of our nation—first and foremost, Cameroon.

We have also cultivated a relationship with the Embassy of Israel in Cameroon. In February 2024, we made a formal presentation of our community to Ambassador Raphael Morav. Most recently, we were glad to announce a significant partnership: the Israeli anthropologist Dr. Malka Shabtay has formalized a collaboration to produce an academic and cinematic documentary dedicated to the Israelite Bantus. For us, this project carries deep meaning. It is a record of who we are—of a community that has existed largely beyond the awareness of the wider Jewish world, now to be brought into view. We work on it with pride to honor our ancestors.

Where We Are Going

Our ambitions are concrete. We are working toward the construction of a synagogue, a school, and a training centre. We wish to build a mikveh, a community health facility, and a cemetery. We are also awaiting formal legal recognition as a religious and cultural association, as all administrative steps have been completed, and a presidential approval decree is pending.

We seek to formalize our practice through a halakhic conversion, so our members are fully recognized in the Orthodox community and connected with the State of Israel.

Our vision, as Bantu Israelites—descendants of Jacob, also called Israel—is to transmit the light of the Torah and share its wisdom with all who seek it, while remaining rooted in who we are: Bantu people, citizens of Cameroon, and members of Am Yisrael.

We are not a community on the margins of Jewish life. We are part of its story, which has a chapter written in Cameroon, in the Bantu tongue, under the African sun. Beth Goshen is our house. We are building it, one Shabbat at a time.

The post Spotlight: Cameroon Bantu Israelites of Beth Goshen first appeared on African Jewish Voices.

THE UNIQUENESS of the Jewish people goes beyond simple description, rather being a group that is defined by a religious lifestyle made up of a series of laws. These laws, commonly known as Mitzvot, convey how Hashem wants the Israelite to relate to Him, the relationship between men and their fellows, and regulations regarding animals and plants around us. Practicing and devoted Jews, irrespective of their global location, strive to observe the mitzvot as best they can. To perform a mitzvah accordingly, one must always remember to do it, and this entails a lot of studying of the Torah to fully understand what is required at any point in time.

Have you ever wondered why studying laws is a top priority in Judaism? Or is that the reason it is advised that Jews engage themselves in Torah discussion whenever an opportunity presents itself in any gathering? The answer isn’t far-fetched on account of the “Pirkei Avos,” which states that he who does not increase (his Torah learning) decreases it eventually. With the 613 Laws contained in the Torah, the Sages and Rabbis have been able to interpret and expand them to cover all aspects of life in our fast-changing world.

Learning the ethics of Jewish laws makes one knowledgeable. And through practice, a person can gain perfection and elevate their spirituality. By teaching our children and children’s children, we make the Jewish tradition alive from one generation to the next. Just as commanded by the Elokim of Israel, Shabbat keeping, the festivals, and other ordinances shall remain a perpetual covenant and a sign between Him and Israel, His first-born child.

The Countdown to the Feast of Shavuot

As the annual circle continues, Jews across the globe unite in oneness to carry on the tradition known to their forefathers since the days at Mount Sinai—approximately 32 centuries ago. Now that Pesach has gone, the next major feast coming up is Shavuot, which will be followed by Rosh Hashana. Each festival in the Jewish calendar signifies the remembrance of historic events in the lives of our ancestors or the beginning of a new season. Just as Passover reminds us of the exodus out of Egypt, Shavuot commemorates the giving of the Torah at Mount Sinai. Without the Torah, there would be no Israel today. And without Israel, there would be no need for the Torah. Without the Torah, the world probably would be different from the way Hashem wanted man to behave.

Shavuot is that time of the year when Jews celebrate the giving of the Torah by G-d through the prophet Moshe. Interestingly, this event happened exactly 49 days counting from the second day of Passover. Just as the Catholic Christians observe 40 days of Lent before Easter and the Muslims fast for 40 days before the Salah, so do Jews strictly observe a 49-day countdown to Shavuot.

Counting The Omer

The 49-day counting period from the second day of Passover to Shavuot is known as the “counting of the Omer.” Usually, the second day of Pesach is the day the Omer-offering of new barley used to be brought into the Temple. From that day on, the counting begins, ending on the 49th, and the Shavuot festival is celebrated on the 50th. In the real sense, this 7-week duration was the time it took our ancestors to prepare themselves spiritually to be able to receive the Torah at Mount Sinai. To this day, Jews subject themselves to this spiritual preparatory process as the countdown to the Omer progresses through these seven weeks.

Now, Lets Look At 8 Important Things About Counting The Omer

The seven weeks of counting have more of a spiritual dimension, and consciousness ought to be applied for one to truly achieve the blessings that come with this time-bound ritual. From the Kabbalistic point of view, the 7 weeks of counting take a person through seven levels of sefirot, helping the individual to tap into the energies contained at each point as we consciously prepare our minds to receive the light from the Torah on Shavuot.

#Number- One: What is Omer Count?

For us to understand what Omer count is, we would like to start the explanation with the answer to the question, “What is Omer?” The word ‘OMER’ – עמר, according to the Hebrew dictionary, is a Hebrew word for the measurement of dry products such as corn or wheat, and the Omer is the tenth part of an epha.The second explanation is that the word “Omer,” meaning “sheaf,” is a dry measurement of grain that was originally brought as an offering to the Temple in anticipation of the new barley harvest. It is presented as a wave offering in the Temple on the 16th day of Nissan, which is the second day of Pesach.

The Omer count is the counting of seven weeks that commences on the first night after the Omer offering has been brought into the Temple on the second day of Pesach. The counting of these seven weeks is called the Omer count, as it is written, “You are to count from tomorrow of the rest day; from the day you brought the Omer offering that is waved, they are to be seven complete weeks. (See Torah – Parashat, “Emor”; Leviticus 23:15.)The count is named after the Omer offering ritual, measuring two tenths of choice flour. That count measure, which was performed in the Temple on the sixteenth day of the month of Nissan (Abib), is called Omer. From that day for seven complete weeks, every count is an Omer count.

#Number- Two: The Significance Of The Omer

To count the Omer is a mitzvah in the Torah, which instructed that every Israelite should count the Omer. The significance is that the souls of the people of Israel be cleansed of their contamination. It was a command from Hashem to Moshe, our teacher, that we should count the Omer as it is written: “You commanded us through Moshe, Your servant, to count the Omer count to cleanse us from our encrustations of evil and our contamination.” From this pesuk, we learned that the importance of the Omer count was to cleanse us from our encrustations of evil and contamination.

WHY DO WE COUNT OMER?

We count Omer because it is a mitzvah from Hashem, as it is written, “You are to count from the morrow of the rest day, from the day you brought the Omer offering that is waved; there are to be seven complete weeks until the morrow of the seventh week. You are to count fifty days and offer a new meal offering to Hashem.” It is Hashem Who gave this order to sacrifice and to mark these days by counting them.

#Number- Three: When Is Omer Counted?

We have proof the counting of Omer is scriptural, but exactly when do we begin the count? Omer is usually counted at night, as the sages ruled. The Omer count connects us from Passover to Shavuot. While Passover is a big holiday of celebration of freedom, the Rabbis taught that the giving of the Torah (זמן מתן תורתינו—Z’man matan torateinu) at Sinai was on Shavuot.

This illustrates to us that freedom without responsibility is incomplete and unreal. So by counting the Omer, we remind ourselves that the process is not yet finished until Shavuot, the harvest of barley. Another good reason for Omer’s count is because it’s based on self-correction and development. The counting prepares us to receive the Torah, as we work to become better individuals in life. The Kabbalists say the Omer is counted for seven weeks, matching the seven sefirot through which Hashem interacts with the world. Each of the seven days within those weeks is matched with the sefirot, and also, those various sefirot provide an opportunity for self-improvement as we continue to recite and meditate on those highly spiritual tools.

Another tradition is to read and study Pirkei Avot (the first chapter of the Mishnah, which consists mostly of advice on proper behavior and attitude) during this season. Reading the moral advice of the sages at this time is an expression of rectification. It is a time when we make corrections, as we try to change and behave better during this period. It is an undeniable fact that when we behave in a particular way, we cultivate the emotions and the thoughts that go with that behavior. When we count the Omer, we unknowingly make corrections of our souls and errors we made against our Torah life. This is what is meant in the wordings of ריבונו של עולם (Rebbono shel olam—”Master of the universe”), which we recite when we do the Omer count “…so that the souls of your people…are cleansed of their contamination.” In the same line of prayer, we beg that whatever blemish we have caused in the sefirah should be corrected in our lives, spirits, and souls. The meaning of this prayer, in essence, reveals that our emotions are hung on the sefira, and we simply count on the Omer to renew ourselves and our shortcomings.

#Number- Four: Relationship Between The Omer Count and The Sefirot

The sages taught that there are seven forms of emotions in human beings, and each of these emotions is judged during the seven weeks in the 49 days of the Omer counting.

SEFIROT AND THEIR REPRESENTATIONS IN HUMAN EMOTIONS:

• Chesed—loving-kindness
• Gevurah—Justice
• Tiferet-Beauty
• Netzach-Endurance
• Hod Humility
• Yesod-Foundation
• Malchut—Kingship.

The seven weeks, which represent these emotional attributes, further divide into seven days, making up the 49 days of the counting.

Thus, the counting of the first week, which begins on the second night of Pesach, for instance, consists of day one of the Omer (יוֹם אֶחָד לָעֹֽמֶר), which is represented by the sefira חסד שבחסד—Chessed shebe Chessed (loving kindness). We also recite Tehillim (Psalms) 67 after the insertion of each appropriate day count and sefira.

Psalm 67, which begins with למנצח בנגינת—”For the conductor upon the Neginot”—is a Psalm of blessing that is also read along the Sefira together with the אנא בכח—Ana b’koach. Thus, each omer day count has its sefira, neginot, and Ana B’koach, respectively, as provided in the Omer counting of today of publishing this post.

Today is forty-five days, which are six weeks and three days, of the Omer (Tiferet shebe Malkut | Ush’ma | Vayiru).

#Number- Five: Reciting The Ana BeKo’ach

We beg You! With the strength of Your right hand’s greatness, untie the bundled sins.
Accept the prayer of Your people; strengthen us, purify us. O Awesome One.
Please, o strong One, those who foster your oneness, guard them like the apple of an eye.
Bless them, show them pity, may your righteousness always recompense them.
Powerful Holy One, with your abundant goodness guide your congregation.
One and only Exalted One, turn to your people, which proclaim your holiness.
Accept our entreaty and hear our cry, o knower of mysteries.

The Ana Beko’ach has been described as one of the most powerful prayers in the entire universe since it was first revealed by kabbalist Rav Nachunya ben Hakana in the second century. The Ana Beko’ach is a unique formula, built of 42 letters written in seven sentences, that gives us the ability to transcend this physical world with all its limitations. According to kabbalah, reciting this prayer that contained the 42-letter Name of God can remove all frictions and barriers, and obstacles in the physical world.

In some congregation, it is customary to recite the Ana Beko’ach during the counting of the Omer. This is because the seven sentences in the prayers correspond to the seven sefirot, from Chesed to Malchut. And by connecting to these seven sefirot, one can gain control over the physical world and achieve the needed spiritual elevation.

#Number- Six: The Rules of Counting The Omer

Rules are guiding the daily counting process of the Omer. It’s important to strictly adhere to these guidelines as the countdown to receiving the Law on Shavuot closes in. Generally, Jews are expected to prepare themselves with some degree of consciousness, just as our ancestors did before the encounter at Mount Sinai, 49 days after departing the land of Egypt.

The following rules should be followed:

• The Omer is counted after nightfall while standing.
• If one forgets to count at night, he counts during the day without saying the blessing but may recite the blessing on succeeding nights.
• But if one forgot to count all day, he counts without a blessing on succeeding nights.

One should not mention the day before saying the blessing in response to someone who asked.

#Number- Seven: Pesach Sheni (The Second Passover)

is known as the Jewish festival that reminds us of the freedom from the slavery of our ancestors in the land of Egypt. Each year when Jews celebrate Passover, they subject themselves to feel the same condition faced by their ancestors back in Egypt. For a period of eight whole days, the festival is celebrated by Jews around the world in fulfillment of the commandment of the Holy One, Blessed is He.

However, for the benefit of those who couldn’t observe the main Passover, a second opportunity is given to them. This is commonly known as the second Passover and comes up on the 29th day of the omer counting, which is about a month from the first seder night. This opportunity is created for those who were unable to participate in the first Passover. Nevertheless, for others, matzot can be eaten on that day to align with those observing the second Pesach, which is not necessarily marked for eight days, but rather in a single day.

#Number- Eight: Lag Ba’Omer

Lag Ba’omer is a minor Jewish holiday that occurs on the 33rd day of the Omer. According to history, twenty-four thousand students of Rabbi Akiva died of a plague during this period, but the deaths miraculously stopped on the 33rd day of the Omer. On account of this, Lag Ba’omer became a happy day, which interrupts the sadness of the Omer period for 24 hours.Furthermore, the legendary Rabbi Shimeon bar Yohai, one of the students of Rabbi Akiva, passed away on the 33rd day of the Omer counting. Rabbi Shimeon and his son, fleeing the Bar Kochba revolt against the Romans, hid inside a cave for 12 years, where a miraculous well and carob tree sustained them while they spent their day studying and praying. It was during this period that he received the inspiration to write the books of the Zohar.

Related Post: Lag BaOmer, an Important Jewish Event (the 33rd Day of Omer), Yet Unpopular Among Some African Jewish Communities 

On Lag Ba’omer, it has become a custom to light bonfires as a symbol of the light of the Zohar brought into the world by Rabbi Simeon bar Yohai. It’s also a wonderful time for couples to get married. And some Jews in Israel usually flock to Rabbi Simeon’s tomb on Lag B’omer to light candles; some bring their 3-year-old sons to have a haircut for the first time. Another intriguing thing to note is that the manna that fed the Israelites in the desert first appeared on the 18th of Iyar.

All Israel has a share in the World to come, as it is said: “And your people are all righteous; they shall inherit the land forever; they are the branch of my planting, My handiwork, in which to take pride.”

The Holy One, Blessed is He, wishes to confer merit upon Israel; therefore He gave them Torah and mitzvos in abundance, as it is said: “Hashem desired, for the sake of its (Israel’s) righteous, that the Torah be made great and glorious.

Are you familiar with these quotes? Those are the beginning and ending affirmations in the chapters of the Pirkei Avos. I’m sure you guessed correctly! The chapters are studied successively, one chapter each Shabbat, once the Omer counting begins from the second day of Pesach until Rosh Hashanah. The Pirkei Avos (Ethics of the Fathers) provide perfect guidelines for how a Jew ought to model their life, offering wisdom and a wealth of information. Hence, it’s important to read them continuously and also put them into practice to receive the blessings and rewards that follow. At the moment, as the counting of the Omer slowly comes to an end, we need to focus on fully energizing ourselves spiritually in preparation for receiving the light of the Torah on Shavuot.

The post 8 Important Things To Know About Counting The Omer first appeared on African Jewish Voices.

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

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

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

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

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

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

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

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

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

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

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

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

Educational Application for Bantu Jews

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

In Orthodox Judaism, a convert must:

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

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

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

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

Steps for conversion, based on this ruling:

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

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

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

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

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

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

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

Shalom.

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

JEWISH SYMBOLS are visual representations of faith, identity, and tradition in Judaism. Understanding these symbols is typically a foundational element of Jewish education and learning, especially for those who are new to or returning to Judaism. Like every other religion, these symbols are peculiar to the Jewish people and bear deep historic and spiritual meanings. They appear in religious rituals, synagogues, art, and daily life.

Similarly, as a popular saying goes, “You will know them by their symbol.” When people in my workplace see a magen around my neck, they usually ask, “What is Judaism?” For a few who are curious enough, the conversation led to the ultimate question: how to convert to Judaism? 

Having said that, although there are many identities that reflect Jewishness, this post will explore some of the significant and commonly recognized ones. We will briefly explore their history, descriptions, and symbolism. Here are ten that you should know:

#Number- One: Magen David (Star of David)

The Shield of David, also known as the David’s Star, is the most well-known emblem of Judaism and Jewish identity today. While it lacks biblical or Talmudic authority, it became a prominent Jewish symbol in the Middle Ages, with early community adoption in 17th-century Prague, the capital and largest city of the present-day Czech Republic. It was adopted by the Zionist movement in 1897. Today, it is on the flag of Israel and holds deep symbolic meaning relating to God, the Jewish people, and the Torah.

• Description: A six-pointed star made by two overlapping triangles.
• Symbolism: Represents the connection between God and humanity and the unity of all directions (north, south, east, west, up, and down).
• Use: Seen on synagogues, Jewish tombstones, and in making ornaments and pendants.

#Number- Two: Menorah (Temple Candlebrum)

In Hebrew, the word “menorah” usually means “lamp.” It can also signify any candelabrum, such as the seven-branched Temple menorah. It is one of the oldest and most important Jewish symbols, dating back to the time of the Holy Temple in Jerusalem. The Torah describes it in (Exodus 25:31–40). It served as a sacred object of worship, symbolizing God’s presence and spiritual illumination.

• Description: A seven-branched lampstand made of pure gold, made according to God’s instructions to Moses.
• Symbolism: It stands for divine light, knowledge, and Israel’s goal of bringing spiritual light to the world. The seven branches stand for the seven days of creation, which shows that God’s light keeps the universe going and gives it light.
• Use: The menorah is a national symbol of the Jewish people. It may be seen on the national emblem of the State of Israel, on coins, on government seals, and in synagogues. It remains a symbol of Jewish endurance, faith, and spiritual purpose.

#Number- Three: Hanukkiah (Chanukiah)

Similar to the menorah, the Hanukkiah is a special nine-branched candelabrum used exclusively during the festival of Hanukkah. This special Jewish symbol is used in commemorating the miracle that occurred after the Maccabees rededicated the Temple. Although there was only enough pure oil to burn for one day, it miraculously lasted eight days, symbolizing divine intervention and perseverance.

• Description: A lampstand with nine branches—eight representing each night of Hanukkah and a ninth called the shamash (servant light), used to kindle the other flames.
• Symbolism: Celebrates the miracle of the Temple oil and the victory of spiritual light over oppression. It represents Jewish resilience, hope, and the belief that even a small amount of light can overcome great darkness.
• Use: Lit during the eight days of Hanukkah in homes, public spaces, synagogues, and Jewish institutions. Displays of large public Hanukkiot are common around the world, symbolizing freedom of religious expression and Jewish identity.

#Number- Four: Torah Scroll (Sefer Torah) 

The Torah Scroll is the handwritten, holy text of the Five Books of Moses. It is the foundation of Jewish law, ethics, and identity. A qualified scribe (sofer) writes each letter on parchment, following stringent halakhic (Jewish legal) rules. Each letter must be faultless because one error can make the whole scroll invalid. 

• Description: A lengthy piece of parchment that has been carefully sewed together and connected to wooden rollers called Etz Chaim, which means “Trees of Life.”  It is kept in a holy ark (Aron Kodesh) and is often covered with crowns, mantles, and other ornamental items to show how sacred it is.
• Symbolism: The Sefer Torah is a representation of God’s wisdom and spiritual direction. The Torah is viewed not merely as a book but as a living covenant that connects the Jewish people to their heritage, values, and Creator.
• Use: Read aloud in synagogue services with a lot of respect and ceremony.  People show it a lot of respect by never touching it with their hands, never putting it on the floor, and often kissing or bowing to it as a sign of respect.

#Number- Five: Hamsa (Hand of Miriam)

The Hamsa is a palm-shaped amulet believed to offer protection, blessing, and good fortune. Jewish tradition commonly calls it the Hand of Miriam, after Moses’ sister, who stands for protection, healing, and spiritual strength. It is popular in North Africa and the Middle East. 

• Description: The Hand of Miriam is a hand-shaped symbol that occasionally features an eye in its center. The five fingers are commonly interpreted as representing the Five Books of the Torah, or the five senses dedicated to serving God.
• Symbolism: Serves as a symbol of divine protection, believed to guard against negative forces, especially the “evil eye.” It also represents blessing, abundance, and the watchful presence of God over His people.
• Use: It is commonly worn as jewellery, hung on walls, placed at home entrances, or incorporated into artwork. In many Jewish homes, it serves both a decorative and spiritual function.

#Number- Six: Mezuzah

A mezuzah (mezuzot in plural) is a piece of parchment with Torah texts written on it that is hung on the doorposts of Jewish households. It is a visible emblem of Jewish religion, a reminder of the wearer’s duties to God, and it is kept safe in a case. Some people may touch or kiss the mezuzah when they walk through the main entrance of a house. The case is affixed to the door.

• Description: It is a little container that encloses within it a piece of parchment with verses from the Shema. The most common types are made of wooden materials, plastic, and some fancy glassy types.
• Symbolism: It reminds us of God’s presence and commandments.
• Use: Put on the doorposts of Jewish dwellings. 

Blessings for placing a mezuzah:

Baruch Atah Adonai Eloheinu Melech ha’olam, asher kid’shanu b’mitzvotav v’tzivanu likboa mezuzah.

Blessed are You, HaShem  our God, King of the universe, Who has sanctified us with His commandments and commanded us to affix a mezuzah.

#Number- Seven: Tallit (Prayer Shawl)

It is a Jewish prayer shawl worn during prayer services, and a smaller version, known as a tallit katan, is worn under clothing by some men during the day. Some individuals choose to wear a shorter tallit, while the larger versions that can envelop most of the body when wrapped are referred to as tallit gadol. A typical prayer shawl has fringes, or tzitzit, on its four corners, serving as a reminder of the Torah commandments. Wearing the tallit symbolizes a commitment to Jewish tradition and is often accompanied by specific blessings and prayers.

• Description: A piece of clot that has fringes (tzitzit) on its four corners as commanded in the Torah.
• Symbolism: In the book of Numbers (15:37–41), God commands Moshe to tell the Israelites to place tzitzit on the corners of their garments and to include a thread of blue (techelet). The purpose: “so that you may look at it and remember all the commandments of Hashem and do them.”
• Uses: It is worn during prayer, and in Orthodox congregations, males under the bar mitzvah age of 13 years are not allowed to wear tallitot.

Blessing for Wearing the Tallit:

Baruch Atah Adonai Eloheinu Melech ha’olam, asher kid’shanu b’mitzvotav
v’tzivanu lehitatef ba-tallit.

Blessed are You, HaShem, our God, King of the universe, Who has sanctified us with His commandments
and commanded us to wrap ourselves in the Tallit.

#Number- Eight: Tefillin (Phylacteries)

Tefillin are two small black leather boxes that hold handwritten parchment scrolls with verses from the Torah, such as the Shema (Hear O Israel). For morning prayers on weekdays, they are worn as a physical reminder of God’s commandments. The Torah in (Deuteronomy 6:8) says to “bind God’s words as a sign upon your hand and between your eyes.”

• Description: A set of two black leather boxes (batim) that must be worn together:

1. Shel Yad is placed on the arm that faces the heart.
2. Shel Rosh is placed on the forehead, positioned above the brain.

Each contains Torah passages written by a trained scribe (sofer) on kosher parchment, and both are bound with leather straps know as retzuot.

Symbolism: Tefillin symbolize the unification of thought, emotion, and action in service to God. Both parts of them also symbolize two different things.

1. Head (mind) symbolizes the thought
2. Hands (heart) symbolize emotions and actions. By binding both, a Jew commits to serving God with the heart, mind, and strength.

Use: Worn mostly by Jewish men during weekday morning prayers, except on Shabbat and festivals. While wearing them, special blessings and sections of the Torah are recited, reinforcing the commitment to God’s commandments through daily prayer.

#Number- Nine: Chai (חי)

In Hebrew, the term “chai” signifies “life.” In Judaism, it stands for the holiness, blessing, and spiritual value of life. The letters Chet (ח) and Yud (י) in Hebrew make up the sign. Together they hold a numerical value of 18, a number associated with blessing, prosperity, and good fortune. Because of this, it is common in Jewish tradition to give gifts or donations in multiples of 18, signifying a wish for life and blessing.

• Description: The symbol is written using two Hebrew letters: ח (chet) and י (yud), often stylized artistically on jewelry, art pieces, or ceremonial items.
• Symbolism: Chai expresses the Jewish belief in the holiness of life, gratitude to God for existence, and the value of living meaningfully. The greeting “L’chaim!” (To life!), often said when raising a cup of wine, reinforces the celebration of life during joyous occasions.
• Use: It is most commonly worn as a pendant on necklaces or bracelets or incorporated into decorative art. It also appears in ceremonial jewelry, Judaica designs, and symbolic gift-giving connected to the number 18.

#Number- Ten: Shofar

The shofar is an ancient sound-producing instrument made from a ram’s horn. It is mostly blown during important Jewish occasions such as Rosh Hashanah (Jewish New Year) and Yom Kippur (Day of Atonement). Its sound calls the Jewish community to spiritual awakening, prayer, and moral reflection. The roots of the shofar trace back to the Torah, where it accompanied coronations, battles, and sacred gatherings of Israel.

• Description: The shofar is a curved horn, traditionally gotten from a ram, which is cleaned, hollowed, and polished. It has no mouthpiece; its sound comes solely from the blower’s breath and effort, symbolizing sincerity and purity.
• Symbolism: It symbolizes repentance and renewal, calling the soul to return to God (teshuvah). Blowing of the shofar also symbolizing the divine coronation of God as King on Rosh Hashanah. It also means Freedom and redemption, recalling the ram sacrificed in place of Isaac and the proclamation of liberty in the Jubilee year.
• Use: (1) Used in some communities during the month of Elul to inspire spiritual preparation. (2) Blown during Rosh Hashanah and at the end of Yom Kippur (3) Its blasts (Tekiah, Shevarim, and Teruah) carry messages of awakening, brokenness, and hope.

There are many more symbols connected to Jewish identity beyond those discussed here. This post highlights ten of the most recognizable items, but others remain equally meaningful and are explored in a separate article within our Jewish Education Series.

Some readers may wonder why the Christian cross is not included among Jewish symbols, especially those within the Messianic congregation. The reason is rooted in a deeply held belief within Judaism: why Jews do not believe in Jesus as the Messiah. This distinction shapes Jewish symbolism and offers historical, theological, and cultural insight into one of the most defining aspects of Jewish faith.

The post What Are Jewish Symbols? Here Are 10 You Should Know. first appeared on African Jewish Voices.

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

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

The Jewish Concept of the Messiah (Mashiach)

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

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

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

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

Why Jesus is Not Recognized as the Messiah in Judaism

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

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

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

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

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

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

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

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

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