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

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

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

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

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

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

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

Honoring a Pillar of Generosity.

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

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

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

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

A Living Testament: The Sukkot Village Documentary

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

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

A Sign of Growth and Hope.

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

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

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

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

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

A children’s playground for arts, sports, singing & dancing, leadership training, and learning Judaism:

Jewish camping, as an activity, aims to provide participating individuals, families, and groups with an unforgettable camping experience that encompasses Jewish culture, traditions, and educational values. It is common to observe that these camps blend recreational activities with Jewish learning, cultural immersion, and community building to create delightful memories. In the majority of campgrounds in the United States, camping often takes place during the summer vacations and stretches out over a period of time that can be as long as ninety days.

On the other hand, there are no regular, structured summer camps that take place annually anywhere from the west coast of Sub-Saharan Africa to the central and eastern regions of Africa. Because of this, the establishment of a Jewish camp in Nigeria in 2023 was a commendable effort on the part of the organizers, and it was a great accomplishment for the black Jewish communities, particularly those in West Africa. According to its objective, Camp Sarah is a Jewish organization that teaches Judaism to children between the ages of five and sixteen. The organization’s mission is to promote unity among Jewish communities for the purpose of enhancing Jewish life in Nigeria and beyond.

Prior to making the decision to establish a Jewish summer camp in Nigeria, the organizers of Camp Sarah first sponsored a number of young people to participate in summer camps across the United States. Now, the primary mission is to achieve a greater impact by allowing more individuals to enjoy the experience of camping in Africa rather than just taking a select few children to the United States.

In the summer of 2023, the inaugural summer camping event took place in Abuja, the capital of Nigeria, at Tikvat Yisrael Synagogue at Kubwa, a suburb of the federal capital territory. The camping program debuted as a one week gathering, running from August 21st to 26th, accommodating a record of forty campers who shared in living, learning, praying, and celebrating together. Nevertheless, after that ground-breaking debut, the camp organizers held two additional events before the next summer camp. Firstly, the camp organizers sponsored a joint Hanukkah festival service at the Gihon Hebrew Synagogue, one of the earliest Jewish communities in the country. Then next was a Purim event, which was brightened by a Camp Sarah colorful children celebration in Gihon Hebrew Synagogue.

Between August 5th and August 16th, 2024, children mostly from the Jewish communities in Abuja had another amazing and unforgettable summer camp experience in Tikvat Yisrael Synagogue. The second edition of summer camping began with a 3-day leadership training program hosted inside the social hall at Gihon Hebrew Synagogue. Prospective camp workers, volunteers, and instructors received a briefing on the planned activities for the 2-week camping period. Selected individuals were drawn from 2 synagogues in Abuja and from at least 4 other synagogues outside the capital territory.

The final day of the leadership training coincided with the start of a National Youth Shabbat, which was hosted in Gihon Hebrew Synagogue. This special Shabbat was attended by youth from nine different states across the country. It was indeed a super weekend for the youth, with lots of activities beginning with a colorful Shabbat candle lighting and ending in a high-spirited musical havdallah. On Sunday, the following day, spectators gathered in a field to witness the road to the Maccabi Games as a Nigerian youth soccer team was set to make its debut in the Jewish Olympics.

Camp Sarah officially opened the following day at Tikvat Yisrael Synagogue in Abuja, where preparations were made for the event. This year’s camp hosted a total of 79 children, who were separated into four age groups: ages 5-7, 8-10, 11-13, and 14-16, with around 20 children in each group. Each group was supervised by counsellors who were volunteers. A total of eight international volunteers from three continents and three nations provided assistance to the camp. These volunteers were Rotem from Israel, Degania from Denmark, Aviv, and five others from the United States of America. In addition, the success of the camp was primarily attributable to the involvement of twenty-two Nigerian volunteers. These volunteers included Shlomo Ben Yaakov of Eden Hebrew Class, Kadmiel Ben Emmanuel, Olachi, Edina Bat Emmanuel, and a number of other enthusiastic youth teachers.

While speaking with Mrs. Debbie Isser, the director of Camp Sarah, during an interview at the Tikvat Israel Synagogue, the venue of the camping, she disclosed that Camp Sarah generated funds for its activities through donations and fundraising. She mentioned that Rabbi Kerrit’s son Micah had his bar mitzvah this year, and for his bar mitzvah project, he asked people to contribute to Camp Sarah. She also said that people contributed to Camp Sarah in memory of her mother, Charlotte (Sarah) Isser, a renowned Jewish educator who has contributed immensely towards Judaism. She laid emphasis on Camp Sarah’s mission of fostering a sense of community, strengthening the bond between campers, strengthening Jewish identity, and promoting leadership skills while having fun.

’We begin every day with a big circle and end every day with a big circle; we have songs and other different activities, including leadership skills and bonding, as part of our daily activities.

The creation of a unique Camp Sarah Siddur by Anya Herzberg, daughter of Debbie Isser, is an interesting feature of the summer camp that took place this year. The Camp Sarah Siddur, which is a collection of prayers and blessings that members of the camp community recite as part of their daily routine, was used in teaching the youngsters who were present at the camp. The prayers in the Siddur aim to fulfil Jewish obligation and strengthen the Jewish bond within the camp community. The Siddur is dedicated to Charlotte (Sarah) Isser (zichrona l’vracha), whose creativity and innovation as a Jewish educator inspired the establishment of Camp Sarah.

During an interview, one of the campers expressed that the activities at the camp provided her with a sense of belonging and opened up opportunities for her to interact with other Jewish children from other parts of the country as well as children who had travelled from abroad to participate.

My name is Batyah. I am one of the campers. What interests me the most about Camp Sarah is their high level of principle when it comes to management, organization, and time management. I learned so many new things, like bead making and painting, and I am most excited about the opportunity to socialize with Jews from all walks of life. Camp Sarah made my holiday enjoyable and memorable.

In an interview with a guardian of some children who were at the camp, Mr. Kaim, who introduced himself, expressed his reasons for enrolling his wards in the camp. He conveyed his wish for them to expand their Jewish connections and fully embrace their Jewish identity by engaging with the instructors’ insights. He emphasized his belief that the experiences at Camp Sarah Summer Camp would enhance the Jewish identity and understanding of the children. Their ability to respond to questions and defend their Jewish identity was important. In another brief discussion, Sar Habakkuk, the leader of Tikvat Isreal synagogue, expressed his joy regarding the impact that Camp Sarah has on the upbringing of Jewish children in Nigeria. He asserted that Camp Sarah’s vision surpasses his own vision for Judaism in Nigeria because it includes ambitious plans for the younger generation, who are poised to become the future of the Jewish faith. He admired the effort the camp organizers are putting into raising our children to become leaders, and as a result, his message for Camp Sarah is one of encouragement.

Activities such as singing, art and painting, various types of presentations, public speaking, meditation, sports, and Jewish education are among the most important activities that take place within the camp. With these regular exercises, the children’s mental, physical, and spiritual abilities are said to be transformed and enhanced. The organizers of the camp had implemented a standard grade system in order to monitor and evaluate overall performance, and they had also encouraged teamwork in order to accomplish their objectives.

Anya Herzberg, who is an international volunteer for Camp Sarah, acknowledged that her involvement with the Nigerian Jewish community had a huge impact on her spiritual life during another important chat. Anya Herzberg is a member of the Camp Sarah international volunteer program.

The prayers and singing are very inspiring for me and so much more beautiful than my community in the US because it is so lively and seeing the kids really know and dance to the songs. It’s a very spiritual experience for me; I haven’t felt this connected to Judaism.

According to all the evidence, it is evident that both campers and volunteers expressed good responses, highlighting the sense of belonging, socialization, and Jewish connection that they were able to cultivate. A number of children who are currently residing outside of Abuja, in the more faraway parts of eastern and southern Nigeria, have expressed interest in enrolling and attending subsequent summer camps. Parents also expressed their hopes that future editions of the camp could take place in parts of the country with significant Jewish populations.

On top of that, given that it is the only Jewish summer camp in West Africa, it would not be strange to learn that Jewish children from nearby nations like Cameroon, Gabon, Ghana, and Cote d’lvoire would be just as excited to come and get some important experience as their counterparts from Nigeria.

From all indications, Camp Sarah is more than just a summer camp—it’s a beacon of hope, inclusivity, building Jewish literacy, and addressing Jewish continuity. With only two years of existence in Nigeria, Camp Sarah has demonstrated outstanding commitment in their sacred mission for Jewish children. The camp’s on-going growth and evolution will impact future generations as these children grow to become knowledgeable leaders and devoted Jewish adherents. With adequate funding, future editions will not only include children and counsellors from various regions of sub-Saharan Africa but also extend the camp duration to a minimum of 30 to 60 days. Building bridges within and beyond the Nigerian Jewish community—Camp Sarah will strengthen Jewish identity, build a stronger connection to Israel, and increase participation in Jewish community leadership.

The post Inside Camp Sarah in Nigeria first appeared on African Jewish Voices.

Like every other parashah in the Torah, we read the parashat “Vayera” once a year. However, what makes it unique is not just that Avraham Avinu welcomed the visitors, but rather that our synagogues around the world host special events and welcome people to celebrate the beauty of Shabbat. Every time we read Parashat Vayera, tens of hundreds of communities across over a thousand cities worldwide have ignited their Shabbat in honor of the international Shabbat project.

Founded in South Africa in 2013 by Chief Rabbi Dr. Warren Goldstein, the Shabbat Project is driven by passionate volunteer partners who empower their synagogues and community to keep one full Shabbat together. The tradition involves selecting activities from a list to honor the event. Every year, there’s a theme and slogan, which align with the year’s celebration.

This year’s theme was: We have Shabbat; let’s keep it- together. As usual, Jewish communities in Nigeria joined the rest of the world in honoring this special weekend of the Shabbat Project, which made its debut in Nigeria in 2019. At the Beth Ha’arachman Jewish community in southern Nigeria, over 30 women, including younger girls, gathered for a mega challah bake to commemorate the event. It was a four-in-one event consisting of the following:

1. Challah baking competition,
2. Teaching younger girls how to bake challah,
3. Special Kabbalat Shabbat, and
4. Communal Shabbat dinner.

Since this was the community’s first women’s mega challah event, the atmosphere was ecstatic. The women who took part in the challah baking competition were divided into 4 groups (team Akwa Ibom, team Nigeria, team South Africa, and team Israel), each headed by a chief baker assisted by the other participants in the group. Ima Shalom BatIsrael, a prominent sponsor of the day and the community’s women’s leader, collaborated with Sarah Emmanuel to instruct the younger girls in “team Nigeria” on the act of challah baking. The Beth Ha’arachman Jewish community manages Brachot Yeshiva School, where most of the girls attend.

Before the start of Shabbat, the men sat at one corner, eager to sample some freshly baked challah. The entire environment was filled with people who made the kabbalat Shabbat so enjoyable and high-spirited through singing. The kiddush was spectacular, with an abundance of challah served, prompting the officiating chazanim to refer to the evening as a “challah night.” After the Birkat Hamazon, it was time for dinner. The woman served a sumptuous meal of local delicacies, and everyone sat around a central table arrangement.

Meanwhile, a few hours ago, prior to the start of Shabbat, members of the Jewish Central Synagogue located in the capital, Uyo, took part in the Shabbat Project in grand style. There was a women’s Shabbat candle lighting to mark the global event, which was presented in a special way as everyone stormed the synagogue in the traditional dress code of the Ibibio outfit to make the day memorable for the newly formed synagogue.

That same evening, on Friday, the 15th of November, 2024, approximately 620 kilometers away from Akwa Ibom state, members of the Maccabi Football Club of Nigeria gathered at the Gihon Hebrew Synagogue to prepare their footballers Shabbat in commemoration of the 2024 Shabbat Project. The players who spent the night at the synagogue guest house led the Kabbalat Shabbat, Shacharit, Dvar Torah, and Mincha Services as part of the international Shabbat Project, a celebration that spans over 100 countries. The special footballers Shabbat by Maccabi Football Club of Nigeria was announced and hailed as an innovative concept by Rabbi Warren Goldstein, the chief rabbi of South Africa, who is the founder of the Shabbat project.

Founded to provide talented Nigerian Jewish footballers with the opportunity to excel in the round leather game, Maccabi Football Club of Nigeria is on the verge of becoming an internationally recognized Jewish team. The Initiative for Progressive Jewish Development (IPJD), Kulanu, African Jewish Voices, and the Avraham Ben Avraham Foundation have sponsored the team, which Shlomo Yaakov, its technical director, and other sports enthusiasts like Yatov Ben Israel put together.

The Footballers Shabbat, which was majorly sponsored by the management of IPJD and the Avraham Ben Avraham Foundation, ended with a colorful Havdalah that was officiated by members of Maccabi Football Club of Nigeria as they await their match on Sunday with a lower division side, XRISO Sporting FC of Nigeria, in Abuja.

The temperature was high in Abuja when both the players, team officials, and spectators started arriving at the Rehinna Model School field in Jukwoyi to witness the novel match marking the #ShabbatProject2024 celebration. Among the spectators were Benjamin Herzberg and Derby Isser, the director of “Camp Sarah,” who graced the occasion despite harsh weather conditions. The Jewish team performed beyond the expectation of some Jewish spectators as they held their opponent to a goalless draw at the end of the first half, making a successful attempt at the goal on several occasions. This elicited joy and high hopes for their supporters, who believe that the team can do better if given the needed support. One of the spectators said something very encouraging.

I am happy with what I am seeing here.  Even without staying together as a team, the players still put up a wonderful performance this first half. I believe they will go places if they stay together and train together as a team. You know most of them came from outside Abuja. Some came from Onitsha, Port Harcourt, etc.

Commenting on the match, Derby Isser commended the players for putting up such a performance under such harsh weather conditions.

“The temperature is very high here, and it is surprising that the players are playing. I commend their resilience and commitment. I enjoyed myself.”

The team’s manager and coach, Shlomo Ben Yakov praised the players and advised them to work harder to become better footballers. He highlighted the importance of imbibing Jewish principles into their lives so as to become better players as well as better persons in general. He thanked Rabbi Goldstein for initiating the Shabbat Project, through which many are contributing to the world of Judaism and making it a better place.

Speaking further, Shlomo urged Jews worldwide to assist the team in achieving its vision and mission of serving as a platform for the international discovery of talented Nigerian Jewish footballers. He also hinted that the Maccabi Football Club of Nigeria hopes on making history in Jewish football by participating in the 2025 Maccabi football tournament in Israel. He stated that this will provide the players with the exposure and opportunity to participate in an international competition, something that many have thought would be impossible to achieve through a Jewish route.

XRISO Sporting FC emerged victorious in the match, winning 2-0 thanks to a free kick and a rebound that beat the Maccabi FCN goalkeeper during the second half. Despite losing the match, members of Maccabi FCN believe it will keep getting better. Yerubabel, a player who travelled from Onitsha, Anambra State, southeast Nigeria, spoke to me at the sideline.

‘I can’t say I am happy that we lost today, but as you know, that’s football. You do your best, and whatever result it is at the end of 90 minutes, you take it in good faith. All I can say is that we will keep getting better. You know, I haven’t played with other team members since we formed the team, but our performance today is a promising sign of things to come. We will keep getting better as a team, I am sure. Right now, our focus is on the next game coming up a week from now with the Net Shakers here in Abuja and another bigger one during Hanukkah against a team of Israelis residing here in the capital of Nigeria.”

Photo Gallery:

The post From Challah to Football: Nigerian Jewish Communities Bring Unique Flavour to the Global Shabbat Project 2024 Celebrations first appeared on African Jewish Voices.

By: Avraham Ben Avraham

When Adane Mekonen left Oromia with a group of 50 individuals, including women, young boys, and girls, as well as men and fathers, they were uncertain about what the future had in store for them. The decision of whether to run or stay back and fight took a considerable amount of time to be reached. Regardless of the chosen course of action, there are consequences that exhibit a notable level of unpredictability. Unfortunately, in the absence of equitable assurance of justice in any scenario, the hard way often becomes the only way.

Only a tree would remain motionless even when faced with the threat of being cut down. As the adage above indicates, this particular group of defenseless Ethiopian Jews has experienced numerous threats over time. However, these threats escalated to a critical level, leaving them with no choice but to flee. The war was intensifying in the north, causing hostility to spread throughout the surrounding region. As a result, the only viable option for escape was to head westward. A direction into Sudan, at least a pathway to safety—escaping from government forces known for their aggressive nature.

It has been about one year since the commencement of armed conflict in Ethiopia, wherein government forces initiated an invasion of the Tigrayan region with the objective of engaging the Tigrayan People’s Liberation Front defense force. This military operation was conducted in both the southern Amhara region and northern Eritrea. The Ethiopian-Tigray war has resulted in significant humanitarian consequences, as highlighted in a report by the United Nations (UN). The report states that more than 2.75 million individuals have been internally displaced due to the conflict. Tragically, there are also reports of at least 20,000 people who have gone missing and an estimated 250,000 lives lost.

Hostilities had escalated between the Ethiopian government and the Tigrayan northern region prior to the outbreak of COVID in early 2020. In November 2020, amidst the global race to develop a vaccine for the pandemic, federal troops launched an offensive, capturing and bombarding Mekele, the capital and hub of Tigray. In a surprising turn of events, the Tigrayans, after a period of six months, bolstered their forces and initiated a strategic offensive with the aim of reclaiming their territories. After regaining control of Tigray, the military’s advancement into the regions of Amhara and Afar, along with the possibility of advancing into the capital Addis Ababa in the Oromia region, prompted a nationwide mobilization urging men to take up arms and protect the country from the northern forces.

The coordinated military operation successfully expelled the Tigrayan forces from the regions of Amhara and Afar. Both sides were responsible for numerous cases of rampant human rights abuses and grievous war crimes. According to reports from refugees who have escaped conflict zones, there have been accusations against the Amhara militia for committing acts of ethnic cleansing against Ethiopian Tigrayans in the regions of Amhara and western Oromia. This is the account of how Adane and the members of the West Wolega Bet Israel community found themselves entangled in the tragedies of war and faced with the scourge of antisemitism.

In addition to witnessing war crimes, which the government never wanted revealed to the outside world, there has been a culmination of intensified antisemitic threats throughout the region. They witnessed a series of horrifying murders firsthand, including the mutilation of women’s breasts, the brutal killing of children with knives, the gruesome act of ripping open the stomachs of pregnant women, the heart-wrenching sight of infants being discarded, and the merciless slaughter of young men and fathers as soldiers marched through Wolega in Western Ethiopia, where the remnants of its synagogue are located. The Jewish population was attacked, which led them to flee.

After enduring a challenging journey filled with misadventures, pain, and fatigue, they finally arrived in northern Sudan at Galavat on March 20, 2022. Throughout their four-month escape from a war zone, they faced constant threats from multiple enemies. A team of United Nations personnel welcomed the group at the border and kindly escorted them to the Tigrayan refugee camp. This camp serves as a safe haven for thousands of individuals who have fled the ongoing conflict in Ethiopia, providing them with much-needed relief and support. Upon discovering that some of the Oromia escapees were Jewish, a significant number of refugees in the camp staged a revolt. They accused Jewish individuals of being evil and bringing bad luck, expressing their refusal to henceforth accommodate them within the camp. They proceeded to assault the Jews, who appeared weak, exhausted, and outnumbered. To gain control of the situation, the 48 Jewish individuals were relocated from the settlement and subsequently set up camp near a local police command post.

Antisemitism cases are characterized by a common thread: unfounded hatred towards Jewish people. In extreme situations, individuals who harbor hatred are motivated to attack, specifically targeting Jews with the intention of causing harm. Their mindset is programmed to rationalize and justify such extreme acts. During the Jews’ escape from West Wolega, government forces apprehended three individuals. These forces had launched an attack on their village, resulting in the destruction of property and plundering. The situation escalated into a case of kidnapping, with the abductors demanding a ransom before releasing Mulat, Gashawu, and Habetamu. During the war, anarchy and lawlessness prevailed, empowering oppressors to mock, exploit, and extort unfortunate victims.

Because the Jews who were fleeing did not want to abandon the three kidnapped men, they made the decision to negotiate while in hiding, keeping a safe distance. The abductors initially demanded 300,000 birr per person, but later they insisted on a minimum of 300,000 birr for the release of all three individuals. Unfortunately, they received the distressing news over the phone that Mulat had been fatally shot. This tragic event occurred after a ransom of only 100,000 birr was deposited into a commercial bank account in Ethiopia. As the government forces closed in, urging them to surrender and be handed over to the Oromian forces, they made the decision to head westward towards the border. However, their journey took an unfortunate turn when they were arrested in Asosa, located in the Benishangul-Gumuz region. They were detained for a period of four months before eventually being released. Despite this setback, they persevered and managed to successfully cross the border into Sudan.

On April 15, 2023, an armed conflict broke out between two rival factions of the Sudanese military government: the Sudanese Armed Forces (SAF) and the paramilitary Rapid Support Forces (RSF). Violent clashes have erupted in multiple areas, including the capital city of Khartoum, the Darfur region, and the border territories shared with Ethiopia and South Sudan. The humanitarian crisis has escalated due to deliberate and indiscriminate attacks carried out by the warring factions. These factions include various militia groups that have aligned themselves with either the SAF or the RSF. According to the United Nations, the war has resulted in approximately 10,000 fatalities within a span of four months. Additionally, there are currently 3.4 million individuals who have been displaced within their own country and approximately 1 million people who have become refugees.

The scenario of fleeing from a conflict and subsequently becoming entangled in a fresh war abroad seemed unimaginable for the group of 48 exiled Jews. They are experiencing trauma, feel helpless, and are unsure about which direction to take. The situation in Sudan rapidly deteriorated as fighting escalated in the capital city of Khartoum and spread to other areas. Avoiding being caught in the crossfire between shooters on both sides or becoming victims of mass human rights abuses would be highly unlikely without another miracle. However, as the violence and lawlessness continued to escalate, they made the difficult decision to make an attempt to leave Umrakuba and escape Sudan.

Due to their lack of funds and the need to rely on themselves, their situation quickly worsened, leading to a crisis and forcing them to endure impoverished living conditions. As they continued to suffer from severe hunger, their camp was also plagued by an outbreak of ulcers. The children would cry all day due to hunger, which forced desperate mothers to take risks by doing menial jobs or begging for food and money. It became a battle for survival, disregarding the cruelty and oppression unleashed by humans and going all out to hunt for food.

They are compelled to reside under the influence of the weather, and when heavy rain falls at night, their shelter proves inadequate, resulting in a leaking roof and flooding throughout the entire place. Mothers will have to carry the younger children while standing up all night if it rains during the night. The proximate well water frequently experiences contamination from runoff over an extended period, resulting in the utilization of muddy water for bathing, cleaning, cooking, and consumption. Due to the deteriorating living conditions, various illnesses have begun to affect the camp, posing the greatest risk to the children.

Due to a lack of funds and limited opportunities to earn money during a war, the situation became even more challenging. Additionally, there were no effective measures in place to address the outbreak of disease in the camp. Frustration and anxiety have also become prevalent among them, leading to a decrease in their overall morale. One of the most distressing aspects is that some of the women, who are also mothers, experience emotional distress after being sexually abused outside their settlement. Every day brings its own set of surprises and challenges, often with outcomes that are difficult to predict. The 48 Amharic Jews in exile in Sudan face significant challenges, and as one of them has described, their living conditions are extremely precarious, akin to being on the brink of life and death.

The Amharan Jews were a group of Beta Israel who resided in the northern regions of Ethiopia. They played a significant role in the governance of the Ethiopian Empire, which existed from 1270 to 1974 and is commonly known as the Solomonic dynasty. Over time, a significant number of their ancestors were compelled to convert to Christianity. As a result, subsequent generations abandoned the non-Talmudic Judaism that the Ethiopian Jews had been practicing for more than a millennium. During the final years of Emperor Haile Selassie’s reign, a group of Amharic Jews were relocated from the Amhara region to the Oromia region as a result of a severe drought. This is how the Mekonen established their residence in West Wolega, located inside the Oromia area. However, the Jewish settlers in Oromia have forcefully migrated due to the Ethiopian conflict and are subsequently facing displacement as a result of another war occurring in Sudan.

In the midst of exhausting all available alternatives and enduring a profoundly destitute existence as disempowered refugees, they resolved to devise a strategy for departing Sudan, leveraging any available assistance at their disposal. Under the Israeli law of return, numerous Amharic and Tigrayan Jews were transported to Israel through the implementation of operations Moses and Joshua in 1987 and Solomon in 1999. Unfortunately, Adane’s parents were among those who were left behind.

Evacuation Options for the 48:

The first choice is Eretz Israel. However, before proceeding, it is necessary to travel from Sudan to South Sudan in order to reach the Israeli embassy. This step is crucial for obtaining approval to enter the ancestral home of the Jewish people. However, since only two of them have passports, there will be a need to make use of various waivers and humanitarian provisions within the immigration law to facilitate the journey of the 48 to the promised land. However, the ongoing recent developments in Israel will play a crucial role in determining the outcome. One example is the protest by Ethiopian Jews in Israel, where they are advocating for Aliyah for their thousands of relatives who are still in Ethiopia. What are the chances that the 48 will be selected before those whose relatives are advocating in Israel? On Sunday, August 13, 2023, a large group of protesters assembled in Jerusalem to voice their demand for the Israeli government to take action and provide assistance to Ethiopians with Jewish heritage who are currently facing heightened risks due to the resurging armed conflict between opposing factions in northern Ethiopia.

If the process of moving to Israel is not feasible in the shortest possible time, again due to the ongoing Israeli-Hamas war, then considering the option of relocating to the Pearl of Africa could be an alternative. Uganda has experienced a period of stability lasting over three and a half decades. As a result, there is little chance of becoming involved in a third war after leaving Sudan. Additionally, there are two factors that work in their favor if they choose to extend their journey from South Sudan to Uganda. There are active refugee camps where individuals can be drafted if they have the right parliamentary connection to prioritize their case. Furthermore, the Jewish community in Uganda will warmly embrace and assist the 48, ensuring their successful resettlement in Uganda. The Abayudaya communities in Mbale and the Jews in Mukono are known for their exceptional hospitality towards foreigners.

The consequences incurred by the Jewish community as a result of antisemitism are of significant magnitude, often leading to the phenomenon of migration as a prevailing outcome. During the tumultuous period of World War II, a significant number of Jewish individuals hailing from Europe embarked on a migration journey traversing the vast expanse of the Atlantic Ocean with the noble intention of seeking refuge and establishing new lives in the region of South Africa. During the 7th century, amidst the Arab invasion of northern Africa, it is noteworthy that certain Jewish tribes hailing from Morocco undertook a migration towards the southern regions, specifically venturing into the western territories of the African continent.

The situation is similar for the 48 individuals who are currently trapped in Sudan. They are desperately seeking assistance to be evacuated from the war-torn country. The prospect of returning home is currently not under consideration, especially considering the unfortunate incident where the West Wolega Bet Israel synagogue was destroyed and burned down by government forces in 2021. Prior to the attack, there was a rise in antisemitism in the area due to radio broadcasts promoting hate speeches and anti-Jewish messages. These broadcasts unfortunately influenced many non-Jewish individuals, leading to tensions between the majority and minority communities. The situation became very intense when forces loyal to the government committed war crimes by invading the isolated Jewish settlements. They destroyed homes and even the synagogue, which houses precious religious items like siddurim, Torah scrolls, and Jewish books.

The 48 are living in constant fear due to the ongoing war in Sudan, which has seen a rise in reported cases of war crimes. Given the inherent uncertainty of each new day, there is a significant risk of being targeted, particularly for women who must travel over 15 kilometers outside their camp in Umrakuba to gather firewood. While there is still hope for an escape, it is clear that the intervention and assistance of the international Jewish community will be necessary. Much like the most recent rescue of 200 Ethiopian Jews from the Gondor region in northern Ethiopia, if the 48 individuals are also rescued, it would be reminiscent of the triumphant departure of Israeli captives from Babylon as they marched towards freedom and returned to the land of their ancestors.

The post TRAPPED IN SUDAN first appeared on African Jewish Voices.

Historical records attest to the flourishing Jewish communities that once existed in several parts of Africa. The Jews of Morocco have a rich history that dates back to ancient times, with Jewish communities thriving there for centuries. During the medieval period, the Jews of Timbuktum were a significant Jewish community in West Africa. Other groups consist of the Jewish communities in Zimbabwe, South Africa, Ethiopia’s Beta Israel, and the little-known Jews along the River Niger. These communities were all in Africa long before the introduction of Christianity and Islam, which eventually led to the conversion of many of them.

However, there is a common skepticism regarding the emergence of Nigerian Igbo Jews only after the 1990s. Yet, this perspective may raise doubts, particularly when taking into account the historical and cultural connections of the Igbo community. The Igbo people are one of the most populous and well-traveled tribes in Africa, boasting a rich history of engaging with other regions of the continent. The fact that they all lived in different towns and locales and nevertheless followed Jewish rituals and similar traditions indicates that these aspects could not have come from any other religion except Judaism. This suggests that the roots of Igbo Jews may have deeper historical ties to Judaism than previously thought, challenging the skepticism surrounding their emergence. Further research and exploration into the cultural practices and beliefs of the Igbo people could provide more insight into their unique connection to Judaism.

No synagogues or communities were built until the early 1990s. The Igbo tribe’s elders and traditionalists have stated that, according to oral and written histories, the Igbo tribe was closely connected to ancient Israel. This narrative highlights the journey of the Igbo tribe from Sudan to West Africa, settling in the confluence area of the Omambala River before eventually splitting into groups and migrating to different destinations. The Igbo people’s strong Jewish cultural identity may have led to their prolonged resistance against British missionaries before eventually adopting Christianity.

Nigerian Jews prior to this moment
over the past few decades, there have been no documented instances of thriving Jewish communities in Igbo land, yet many adults believed they had roots in Israel. In this modern era, vehicles, motorcycles, tricycles, shops, and offices in Igbo land are adorned with Israeli flags. Professor William Miles of North Eastern University Boston was taken aback by the sight of Israel flags on numerous tricycles when he visited the town of Aba in Abia State. Based on a straightforward observation, there are more Israeli flags than the national flag on vehicles in Igboland. Although most Igbo people practice Christianity, a significant number maintain a strong belief in their ancestral connection to the biblical Israelites. The display of Israeli flags in Igbo land reflects a strong sense of pride and heritage. The Israeli flags displayed on vehicles, motorcycles, tricycles, shops, and offices visually symbolize the strong bond felt by the Igbo people towards Israel. This unique blend of Igbo and Jewish influences has created a distinct identity for the Igbo people, highlighting their historical and cultural ties to Israel.

The first Jewish Synagogue of Note

The Gihon Hebrew Research Synagogue, now located in Jikwoyi Phase II, Abuja, originally held services at Nyanya Primary School in the early 1990s. They later moved to a private school before establishing their current location. During those early days of their stay in a private school, they were visited by couples of Israelis who lived and worked in various companies, such as Etco, Bois, and Setraco, to mention a few.

A particular man by name, Doron, played a significant role in supporting Gihon Hebrew Research Synagogue to become a pillar of the community. Other Israelis in Abuja and Lagos started visiting Gihon because of this one man. Doron’s wife made a special trip from Israel with her new-born baby. The Shabbat was truly memorable, not just because of the Israeli visitors, but also due to the timeless discussions sparked by the Parashah that remain vivid in my memory. Back then, the young man, now a successful chief hazan at the Gihon Hebrew Research Synagogue, showed exceptional intelligence in Torah even as a preschooler. That day, Doron quizzed the children about King Shlomo, likely to assess their knowledge. His answer attracted a big ovation as he boldly stated that “one specific thing he would always note King Shlomo for is his marriage with many women.” With the help of Doron, after being introduced to the place by Kish Onyia, more Israelites such as Shimon, Dan, and others would occasionally join Doron in visiting Gihon. Traveling from Madallah town in Niger State to the synagogue for Shabbat used to be quite a journey, taking us hours to reach our destination. We were not financially buoyant, and Doron has repeatedly supported us and encouraged us to continue attending synagogue.

Other synagogues began sprouting right there in Abuja. Although those up-coming ones were not like Gihon, which started as an Orthodox Jewish community, as they are transitioning from Messianism to Judaism. In 2001, Kish and I had to stop attending Gihon because of the high cost of transportation and distance challenges, so we had to find one of the new synagogues. One location is in Madallah, where we reside, while the other is in Biazhin-Kubwa. We wanted to investigate whether they follow the same tradition as the Gihon Hebrew Research Synagogue. Upon learning that Tikvat Yisrael expressed interest in converting to Judaism, Kish directed the man, Habakkuk, to me for teaching. At the time of this chance, Kish was on the verge of traveling for his industrial training out of the country, so began the journey that later transformed the community today. They received a visit from Davison, an employee of the World Bank, in 2003.

In 2003, following Dr. Davison’s visit to Tikvat Yisrael, news broke that a Rabbi from America would be arriving in Nigeria. He would be heading to Port Harcourt to meet with Dr. Essien Ben Yehudah, a respected academic at Rivers State University with a significant Jewish following in both Port Harcourt and his hometown, Ịkọrọ Oboroyong, in Akwa Ibom State. Dr. Yehudah connected with Rabbi Gorin during his time in the United States and has extended an invitation for the Rabbi to visit his hometown in Nigeria. While staying with Dr. Yehudah, the Rabbi had some books to deliver to Remy Ilona, Kulanu’s representative in Abuja.
The Rabbi departed from Rivers State in Akwa Ibom and was en route to Abuja to visit Remy Ilona. Upon learning that the Rabbi’s flight was scheduled to arrive at Abuja airport by 5:00 p.m., Yeremyahu Molokwu promptly arranged for a Mercedes-Benz car to pick up the Rabbi. Among the crowd was Sar Habakkuk, filled with enthusiasm to greet the Rabbi, who also made his way to the airport. After many hours had gone by, the Rabbi’s flight still hadn’t arrived as planned. Consequently, some individuals who had gathered at the airport decided to head back home, assuming that the Rabbi may have decided not to travel to Abuja after all. Yeremyahu was the only one at the airport until around 8:00 p.m. when the Rabbi arrived. Yeremyahu shared that he recognized the Rabbi by the kippa on his head and greeted him with “Shalom.” Following a friendly exchange, the Rabbi inquired about the whereabouts of others. Yeremyahu informed him that they had all departed as the flight was scheduled for 5:00 p.m. They eventually got into the vehicle and were driven directly to Tikvat, Israel, where he was accommodated. That evening, none of us managed to sleep because we were overjoyed about having a Rabbi. After catching a glimpse of us, he decided to call it a day because of the exhausting trip. The following day, our community buzzed with individuals who had caught wind of the news and gathered to meet with the Rabbi. He joined us for prayers and visited the Gihon Hebrew Research Synagogue and another Har Shalom Synagogue before calling it a day.

Impressed by our dedication to Torah, he vowed to return. He noticed the lack of resources for our spiritual development. There are no siddurim available, and the ones that can be found are often worn-out photocopies or handwritten in some instances. We can only study from the Bible, but we have removed the entire New Testament, leaving only Genesis to Malachi. After witnessing this, Rabbi Gorin assured us he would respond promptly.

Rabbi Gorin’s Second Visit

Since the Rabbi departed for the United States, his visit became a sensation.   People began to be interested in Judaism more than before. Our communities flourished with the presence of people during Shabbats, weekly activities, Rosh Chodesh, and festivals. Rabbi Gorin’s second visit in 2006 was remarkably grand, as he had sent a container full of articles and Jewish education materials, such as siddurim, tanach, chumash, and more. There is a growing fascination among many individuals for the Rabbi, who holds the distinction of being the first to distribute such a large number of books and materials.

This visit was even more special because the Rabbi was joined by a CBS reporter, Jeff Lieberman who became intrigued after seeing footages from the Rabbi’s initial visit and asked to join him on his next journey. Jeff’s visit was well received by everyone, particularly young people who viewed him as one of their own, sparking numerous new friendships. Jeff’s professionalism shone during the Rabbi’s second visit, causing a global stir. During this period, new songs that had never been heard in any Jewish community, both in Nigeria and other places, began to echo. Jeff Lieberman was instrumental in sharing them across the internet and social media.

This trip allowed Rabbi Gorin to visit all the Jewish communities in Abuja before relocating to the Igbo heartland in the eastern region. He couldn’t fly to Igbo Land because of the large crowds that were with him. Our journey was a great success, and our first stop was at the Shema Yisrael Community in Amuro, Okigwe, led by Elder Elam Ben Moshe. We departed for Port Harcourt to visit the Meir Elohim Community, led by Elder Asher Ben Eliyahu, and many others who are influential in the area. During this visit, the Rabbi met with traditional rulers in Rivers and Anambra states. There was a memorable visit to the governor of Anambra State at that time. In Anambra state, Rabbi Gorin also donated Jewish books to the Nnamdi Azikiwe University library. The Rabbi introduced unique activities that attracted many new faces to Judaism, making Shabbats and festivals bustling with newcomers to the Jewish community.

Rabbi Howard Gordon’s third visit in 2008 was truly exciting, as he covered every state in the eastern region. Prior to this visit, he had previously dispatched another shipment of books and computers through Elder Asher Ben Eliyahu (now deceased). He had earlier made his intention to have libraries in every community he visited, even though his efforts were thwarted, making only about two or more Synagogues in the entire Jewish community he has visited to boast of libraries today. Rabbi Gorin visited Anambra, Imo, Enugu, Ebonyi, Rivers, Delta, and Akwa Ibom states, ensuring that the communities felt his presence. Upon his third visit, the synagogues he had previously encountered had grown in strength, more educated in Judaism, and populated in number, while the new ones eagerly awaited the arrival of the man whose reputation preceded him.

 
Many of those communities deeply valued Rabbi Gorin and honored him with chieftaincy regalia, referring to him as the Chief Rabbi of their community. This third visit, along with the second one, attracted many Rabbis to Nigerian soil as the buzz from his previous visits spread across social networks, the internet, and newspapers. Till today, the footprint of Rabbi Howard Gorin in Igbo land remains indelible in the annals of history. Many synagogues without prayer books, chumash, or other study materials could proudly attribute their possession to him. Some communities, like Dr. Yehudah and Meir Elohim, acquired even Sefer Torah through him. Following his visits, numerous other Rabbis, including Rabbi Moshe Oriel and Rabbi Nissin Kadosh, traveled to Igbo land. Since then, several Jewish communities have emerged and are making significant advancements, which is a testament to the individual who facilitated this development. 

Despite the passage of more than 15 years since his last visit, Rabbi Gorin has left a lasting impact on numerous Synagogues across Nigeria, even those he never personally visited. In addition, even after retiring, he remains active by staying connected with many black African Jews through social media. He uses the online platform to share rabbinical teachings from a distance. Remarkably till date, some communities in Nigeria continue to receive festival supplies and support from him, along with book donations to Abayudaya Jews in Uganda, where he first learned about Jews living in Nigeria. Many Nigerian Jews who appreciate the rabbi’s selfless sacrifice, can relate with the historic impact of the big change- a missing connecting bridge of knowledge, which triggered mass awareness and returning- helping the Igbos to cross the chasm that eventually changed the trajectory of Judaism in Nigeria. 

The post Nigerian Jews before the Advent of Rabbi Howard Gorin first appeared on African Jewish Voices.

My younger sister once asked me a question while we were growing up in our Orthodox Jewish community, “Why can’t I wear a tallit, put on tefilin, and lead prayers like Caleb and Daniel, her older brothers, and every other boy in the synagogue? Why aren’t we called up to Aliya”? Do men believe they are the only ones capable of praying in ivrit?” These and many more are the questions asked by many women over time, “Why are we restricted from most mitzvots, what are our roles in Judaism?”

There is no room for debate on the fact that in traditional Judaism, a woman’s major responsibilities are those of a wife, mother, and keeper of the household. Despite this, Judaism accords a great deal of attention to the significance of that function as well as the spiritual authority that a woman possesses over her household.

In the context of a Jewish family, the wife, and mother is referred to in Hebrew as the “akeret habayit,” which literally translates to “mainstay” of the house.” It is she who, to a considerable extent, decides the character and atmosphere of the entire house.

G-d demands every Jewish home, not just on Shabbat and holidays, is expected to maintain its distinctive Jewish identity throughout the week. It needs to be completely fitting to a Jewish household. A Jewish household is run in every detail in accordance with the Torah’s laws, which distinguishes it from a non-Jewish household. As a result, the house becomes a place where God dwells, a place where He says, “Make Me a sanctuary, and I shall dwell among them.” (5) Exodus 25.

It is a home where G–d’s Presence is felt on every day of the week; and not only when engaged in prayer and learning Torah but also when engaged in every ordinary activities such as eating and drinking etc., in accordance with the directive, “Know Him in all your ways.” It is a home where mealtime is not a time for indulging merely in eating, but becomes a hallowed service to G–d, sanctified by the washing of the hands before the meal, reciting the blessings over the food, and Grace after the meal, with every item of food and beverage brought into the home being strictly kosher.

It is a home where the mutual relationship between husband and wife is sanctified by the meticulous observance of the laws and regulations of Taharat Hamishpachah (Laws of Family Purity, which include Mikvah attendance) and permeated with awareness of the active third “Partner” – G–d, in creating new life, in fulfilment of the Divine commandment, “Be fruitful and multiply.” This also ensures that children are born in purity and holiness, with pure hearts and minds that will enable them to resist temptation and avoid the pitfalls of the environment when they grow up. Moreover, the strict observance of Taharat Hamishpachah is a basic factor in the preservation of peace and harmony (Shalom Bayit) in the home, which is vitally strengthened and fortified thereby, a basic factor in the preservation of the family as a unit. It is a home where the parents know that their first obligation is to instill into their offspring, from their most tender age, the love, and fear, of G–d, permeating them with the joy of performing mitzvot.

The Jewish woman and mother, known as the Akeret Habayit, plays a crucial and unrivaled role in everything that has been discussed so far. Her immense responsibility and privilege is mainly — and in many ways entirely — responsible for creating a really Jewish atmosphere in her family.

She has been given entire authority over and responsibility for ensuring the kashrut of all meals and beverages that enter her kitchen and are served at the dinner table. She will have the honor of igniting the lights on Friday, well before dusk, to herald in the holy Shabbat. As a result, she literally and figuratively illuminates her home with the light of Torah and mitzvot, peace, and harmony. G-d grants her husband, kids, and the entire family the blessing of true happiness mostly because of her virtues.

Previous Post: Hanukkah in Nigeria and Across Sub-Saharan Africa

In addition to such mitzvot as candle-lighting, separating challah from the dough, and others which the Torah entrusted primarily to Jewish daughters, there are matters which, in the natural order of things, lie in the woman’s domain. The reason for this being so in the natural order is that it stems from the super-natural order of holiness, which is the source and origin of the good in the physical world. This refers to the observance of Taharat Hamishpachah, which by its very nature lies in the hands of the Jewish woman. The husband is required to encourage and facilitate this mutual observance; certainly not hinder it in any way, G–d forbid. But the main responsibility and privilege is the wife’s.

This is the great task and mission which G–d gave to Jewish women – to observe and disseminate the observance of Taharat Hamishpachah and of the other vital institutions of Jewish family life. For besides being the fundamental mitzvot and the cornerstone of the sanctity of Jewish family life, as well as relating to the wellbeing of the children in body and soul, these pervade and extend through all Jewish generations to eternity.

Because it would not be logical or fair for G–d to give obligations and duties that are impossible to fulfill, it is important to keep in mind that the Creator has provided each and every Jewish woman with the capacity to carry them out in daily life to the fullest measure possible. This is why it is important to keep this in mind.

It is important to keep in mind that the mother is the primary determinant of a person’s Jewish identity. According to Jewish law, a person is considered to be Jewish if and only if their mother is Jewish. A child is not considered Jewish if their mother is not Jewish and their father is the only Jewish parent in their family. The simple existence of this reality demonstrates that the woman plays the fundamental role in the maintenance of Jewish identity and values.

The above stated does not mean that the Jewish woman’s place is solely in the home and that she should not follow a career. Rather it is the realization that the primary role of the Jewish woman is that of a homemaker – the home and family unit being the nucleus of the Jewish community. Modern psychologists are affirming more and more what the Torah has always taught us: that a secure and loving home built on solid moral and ethical values is the basic building block of society. To pursue a career at the expense of shunning one’s obligation and privilege in this area is misguided.

When a Jewish woman creates a Jewish home and educates her children in Torah and mitzvot, she is deserving of King Solomon’s praise, “A woman of worth who can find … a G–d fearing woman, she is to be praised.” In this life-saving work, the role of the Jewish woman is of crucial importance since she is the Akeret Habayit, the foundation of the home, who largely determines the character and atmosphere of the household, and the future of the children in particular.

In the same vein, there can be no greater fulfilment for a Jewish girl than to prepare herself for her vital role of building the House of Israel as a worthy descendant of the Matriarchs. As indicated above, it is a dual process: actively pursuing one’s own growth and development and at the same time working for the preservation and growth of our people, through spreading and strengthening Yiddishkeit in the Jewish community at large, particularly in areas where Jewish mothers and daughters can contribute most such as Kashrut, Taharat Hamishpachah, candle-lighting etc.

In the realm of leadership, Jewish women have demonstrated their worthiness by proving themselves capable of getting the job done and accomplishing amazing outcomes. Leadership entails more than simply occupying the highest position possible; rather, it entails bringing order out of chaos, turning dreams into realities, and maintaining a highly motivated workforce in order to ensure success. It has been proven beyond a reasonable doubt, as well as statistically supported by a plethora of studies, that women are typically more compassionate and likely to demonstrate a higher degree of emotional intelligence than men.

Take, for example, the situation in sub-Saharan Africa, where there is the biggest number of returning and emerging black Jews who are met with rejection and non-recognition from bigger portions of the mainstream Jewish population; who has spoken for these individuals for a number of years? Kulanu. You have it exactly right, Kulanu. This New York-based non-profit organization has relentlessly fought to support African Jews in the process of reconstructing and rebuilding their Jewish heritage. The organization has a strong track record of making charitable gestures in Africa that have never been seen before. The following are some things worth mentioning:

• Raising African-based rabbis
• Providing financial support for the education of Africans in rabbinical schools
• Arranging Jewish marriages in order to preserve growth in Jewish Africa
• Offering scholarships for advanced Jewish studies overseas
• Conducting conversion in order to enable Africans to become eligible for the Israeli return rule policy
• Providing financial support for travels to Israel

For the sake of brevity, I’ll list out just a handful of them here. But most importantly, Kulanu’s success may be attributed to its excellent women leadership team. Together with the current president, Rabbinate Bonita Sussman, Harriet Bograd (may her memories be a blessing) was instrumental in expanding Kulanu’s reach to 33 nations. The most recent success of the organization was the formation of the SAJA coalition in Abidjan by Jewish leaders from ten African countries. The mission of the Sub-Saharan African Alliance (SAJA) is to examine the challenges African Jews face and propose viable solutions to those problems. Members of SAJA hail from Cameroon, Cote D’lviore, Ghana, Ethiopia, Kenya, Madagascar, Nigeria, Tanzania, Uganda, and Zimbabwe, with Modreck Maeresara serving as the organization’s acting president.

However, we would do well to remember the chassidic saying:

Neither property nor money is the true Jewish wealth. The everlasting Jewish wealth is: being Jews who keep Torah and mitzvot and bringing into the world children and grandchildren who keep Torah and mitzvot.

So, to answer my younger sister Miriam, we are the fortress of Judaism. Because every action of a Jewish woman is prayer, sanctity itself, and an attempt to support the growth of the Jewish future, we do not need to don a tallit or put on tefilin or become chazzanots to establish our Jewishness. Raising children to be outstanding Rabbis and scholars requires a Jewish mother of exceptional knowledge and devotion. And, dear Miriam, in the modern Jewish world, beyond the Orthodox circles in which we were raised, there are many doors open to women who are interested in studying to become rabbis and leading congregations. Nevertheless, most importantly, the Jewishness of a child lies in the mother. Bless are you Hashem who has made me in your image.

ABOUT THE WRITER: Ayelet Menorah is a young Nigerian writer and a graduate of mass communication from Alex Ekwueme Federal University, Ebonyi State. She is a poetess, an experienced Jewish travel tour guide, a blogger, and a social media influencer and content creator.

The post The Role Of Women In Judaism first appeared on African Jewish Voices.