From A Sukkot Village in Southern Nigeria to the Hills of Sefwi Waiwso in North Western Ghana for Simchat Torah.

A Story of High Holidays 5784:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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