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

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

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

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

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

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

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

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

Facts About Rosh Hashana

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

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

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

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

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

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

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

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

The Concept of Baal Teshuvah and the African Jews

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

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

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

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

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

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

The Growing Number of Conversions in Africa

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

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

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

The Challenges of Conversion for African Jews

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

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

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

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

Divine Call for Inclusion

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

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

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

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

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

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

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

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

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

In reality, not many would have the honour of attending the inauguration of a new synagogue building, becoming the first set of visitors to engage in prayers within its walls. For the fortunate, the joy that accompanies this moment is immeasurable, reminiscent of feelings that worshippers experienced when Shlomo HaMelek fulfilled God’s will by constructing a temple. Similar to the moment when the sanctuary was commissioned before a vast assembly of biblical Israelites, the placement of the Sifrei Torah inside the new ark in Eastern Uganda on inauguration day held a parallel resemblance. For those present, it marked a significant Jewish milestone for many as they reveled in the memories of the historic occasion of the new synagogue’s opening.

The Kahal Kadosh She’erit Yisreal Synagogue, as it is known, is situated in Nasenyi, a village on the outskirts of Mbale town, the commercial hub in Eastern Uganda. The topography is characterised by a flattened landscape, enriched by fertile agricultural soil due to the underground water being close to the surface of the tableland. The environment, characteristic of rural landscapes, showcases a dispersed settlements alongside vast areas of farmland and trees, just to describe some of its features.

On February 27th, all preparations were complete for the inauguration of the new synagogue building. The congregant represented a blend of Jews from various communities in Uganda, a country that is home to several Jewish communities, collectively referred to as the Abayudaya, who have been practicing Judaism for more than a century, with their headquarters at Nabugoye, situated on the cascading hills of Mbale where Judaism thrives. Alongside other well-wishers, there were also guests from outside Uganda, including those from Kenya, Nigeria, the UK, and the United States. Outside the new synagogue, the stage was prepared with canopies, seating, and musical equipment for the second phase of the event, following the conclusion of the inaugural Shacharit prayers.

In accordance with the Sephardic tradition, men and women are seated separately, facing one another, with the ark situated in the space between them. The ark is positioned at one end, opposite the bimah, which is located near the main entrance at the other end. The Shacharit prayer was conducted by Rabbi Sjimond den Hollander, with the support of two others on the bimah. Inside, the atmosphere was buzzing with excitement, filled with spirited worshippers whose voices resonated vibrantly throughout the space.

The installation of two Sifrei Torah into their new home in the ark marked the peak point of the service. In a ceremonial procession, the Torahs were carried from inside one of the rooms, accompanied by a group of people, as everyone marveled at the historic moment. At the time of the Torah service, three aliyot were offered. The first historic aliyah was bestowed upon Rav Elisha, the spiritual leader of the community. The remaining two Torah readings were assigned to Maor Ohana and Rabbi Sjimond, respectively.

Right after Aleinu, Maor delivered an inspiring inauguration speech to the congregation. He has been teaching online Torah classes to the Ugandan communities in accordance with the Sephardic traditions. In his remarks, he started by emphasising the excellent timing of the synagogue inauguration, aligning perfectly with the week’s parshat. In the parshat Terumah, Hashem instructed Moshe to construct the Mishkan, a sacred dwelling for God, a sanctuary where the Israelites would present offerings to Him. But, with the temple no longer standing and worshippers dispersed worldwide, we fulfil Hashem’s commandments today as outlined in the Torah by constructing synagogues. Just as every man was asked to bring half a shekel—no more, no less—to guarantee that everyone contributes, the same principle applies to the collective efforts made by the Nasenyi community in building the new synagogue.

Not long after the inspirational speech, the event continued outside, right in front of the solar-powered synagogue building, with some people seated beneath canopies and some under shades given by some trees. Though in a unique positioning, the new structure is clearly behind the center stage with oppositely and adjacently facing canopies. The master of the ceremony conducted the outdoor event accordingly, calling up people and different representatives to say a few important words for the special day.

Notable among the speakers was Rav Elisha, the leader of the KKSY (Kahal Kadosh She’erit Yisreal) community. He was full of appreciation and gratitude to everybody who made it to the grand opening ceremony. He assured that the management of the community would remain steadfast in overseeing the agricultural assets in their disposal to effectively combat food insecurity. He reiterated his commitment to continue to lead and guide the community as they continue on their path to uphold the principles of Judaism as a people.

We have dreamed of having a proper synagogue for years, and today, that dream has become a reality. This is not just a building; it is a symbol of our faith, resilience, and unity. The synagogue stands as a testament to the enduring spirit of Jewish life in Uganda and a beacon of hope for generations to come.”

Another speaker, Ros Eisen, who is based in London, is a board member of the Sephardi Jews of Uganda Assistance (SJUA). She inspired the audience with her encouraging words. She spoke of her more than 20 years of dedication to enhancing Judaism in Uganda through collaborative efforts with various individuals and Jewish organizations.

“Now you’ve got your own farmlands and you can decide to cultivate whatever food crops you want, using your strength to work and eventually get some money into your pockets as a community.”

With great passion, she encouraged the women to get involved and not be intimidated or sidelined. The thing about community building is that it ought to be inclusive with every hand on deck as the community embarks on its sustained journey so far, transitioning from a consumer to a producer community.

In recognition and appreciation of all the other synagogues and communities that graced the occasion, certificates of recognition were issued to representatives from the following Jewish congregations:

1. Stern Synagogue, Nabugoye
2. Nasenyi Abayudaya Synagogue
3. Putti Community Synagogue
4. Nalubebe Synagogue
5. Tsyon Beit Hamitzvot Jewish Community, Mukono.
6. Kampala Synagogue
7. Namutumba Jewish Community
8. Apach Community Synagogue
9. Nangolo synagogue
10. Namanyonyi synagogue

Alongside the certificate of recognition, a couple of individuals were awarded certificates of appreciation in acknowledgement of their extensive contributions to the community over the years. One of these was Rabbi Sjimond, who travelled to East Africa with his wife, Suzanne. He felt delighted and fulfilled to see what the community have been able to achieve. While receiving multiple certificates of appreciation, he was full of smiles and gratitude to Hashem as he spoke in front of the crowd.

“Showing thanks and appreciation to everyone is pretty good, right, but the most important appreciation and recognition should be ascribed to Hashem, who made this milestone possible and has sustained the community over the years, giving us the power to grow as a people and achieve things beyond our abilities.”

As the day drew to a close, everyone felt joyful and content, having connected with many individuals during the get-together, danced joyfully, and enjoyed a satisfying meal to commemorate the special occasion as the KKSY community began to chart a new path. One of the lessons we’ve learnt is that there are no limits to what we can accomplish as a community through dedication and focus. With unwavering faith in Hashem and a commitment to strengthening each another —as well as building upon existing collaboration and association—African Jewish congregations can realistically move from where they are currently to where they want to be in the future.

The post Nasenyi Jewish Community in Uganda Inaugurates New Synagogue. first appeared on African Jewish Voices.