“Have you ever visited Akwa Ibom during Sukkot?” Even for a Nigerian Jew who knows the name of every state of Nigeria as well as he knows the Hebrew name of every chag, the question came as a surprise. But that’s what Shlomo Ben Yaakov, an Igbo hazzan (cantor), asked me when I visited the Gihon Hebrew Synagogue in Abuja, the capital of the country.
Shlomo hinted that the abundance of sukkot and the communal nature of the Jews dwelling in them would be something else entirely. Because not only were they again erecting booths to sleep in at Beth Harachman, but every year after Yom Kippur the good Jews of the village rebuild anew a veritable Sukkah Village.
Jewish Nigeria is a geographical location of synagogues, small communities, and congregations numbering about 100 in total and spread across four regions in a country populated with over 200 million people. Between 6,000 and 10,000 individuals identify themselves as adherents to rabbinic Judaism, with the majority being Modern Orthodox, and a smaller number identifying as Conservatives through conversion. In a country with expansive rural areas, densely populated towns and cities, and a Christian population of over 75 million, it can be a challenging task to locate every one of the Jewish enclaves. Acquiring knowledge of special events in these far-flung Jewish congregations is another challenge altogether.
Spending Sukkot in Nigeria
At the beginning of the Jewish year 5783, I said goodbye to the congregants of Har Shalom Knesset (Abia State, eastern Nigeria); after Yom Kippur, it was le’hitraot to members of the Association of Jewish Faiths in Imo State. My next stop was Akwa Ibom, a state which in southern Nigerian dialects means both olam (world) and kehilla (community).
Upon arrival in the capital city of Uyo, one is welcomed by a vibrant atmosphere filled with modernized buildings, bustling activity, and a well-developed road network and infrastructure. Not only does the state boast a high rating for cleanliness, but it has also emerged as the fastest-growing capital in the oil-rich delta region of Nigeria. And after you drive through the busy town center, you are greeted by the peaceful and verdant charm of the city’s outskirts. This area is home to a thriving Jewish community.
The Beth Harachman Jewish Community is situated amid picturesque farmlands and palm trees. It can be easily accessed via a roadway connected to the highway that also leads to the nearby airport. Close by, you will find the devout members of two congregations – one in Ukanafun and the other in Ikot Ekpene. Together, they make up the House of Mercy Jewish community. This is also the homeland of Essien Ben Yehuda from the Ibibio tribe in Akwaibom State. This Ben Yehuda (not to be confused with the one credited with reviving the spoken Hebrew language in the Holy Land) is widely regarded as one of the key figures in the movement to revive Judaism – and this, according to rabbinic norms – in Nigeria.
Notwithstanding similarities in name and sharing territory in the former Eastern Region of Nigeria, the Ibibios are a distinct ethnic group from the Igbos. Though they share land borders with certain areas of historic Igboland, Ibibios are situated closer to the Atlantic coast lands. Intermarriage among them is quite common, even though their languages are quite distinct from one another. Certain traditions are similar, and relative peace and tolerance bind them. As with the Igbos, Ibibios claim historical evidence (albeit disputed) pointing to the presence of pre-colonial Israelite settlers in what became Akwa Ibom.
Community leader Emmanuel Yerimyahu (whom I first met in Ukanafun with Prof. William Miles of Northeastern University in 2019 and whose wedding to Sarah Daniel I attended before Passover 2021) recalls: “My father shared with me that an ancient Israelite tribe were among the early settlers in our land. Prior to the arrival of European Christian missionaries, our ancestors held on to various cultural practices. These included observing dietary laws, performing circumcision on male infants on the eighth day, and following family laws that closely resembled those found in the biblical Torah.
“The Usoro Ataya is an ancient farming festival in our folklore. During this festival, farmers camp out in open fields and live in tents while they harvest their crops. They also come together to host a feast, where each person contributes their farm yields.”
This was my fifth visit to Beth Harachman. When I arrived a few moments before the beginning of the holiday, children on the driveway greeted me with a hearty “Chag sameach!” I happily responded in kind. Just imagine strolling past a piece of land in tropical Africa adorned with numerous sukkot scattered throughout the village.
In the middle of the driveway, near the entrance, last-minute construction was taking place on the second-largest sukkah in the community. A group of women were diligently lifting red sand from one corner, carefully transferring the heap onto a wheelbarrow, and skillfully leveling the floor inside the sukkah. Electric bulbs illuminated the entire environment. Once the festival candles were lit at sundown, everyone eagerly gathered in the synagogue to usher in the long-awaited celebration of Sukkot.
The evening service concluded with congregants gathering under the central sukkah for Kiddush. There, they welcomed the seven patriarchs as honored guests at the feasting table. Ebenezer, the chief chazan (cantor) of the community, blessed the wine and the challah (bread). The central sukkah is divided into sections for men, women, youth, and children. Additionally, there is a separate chamber that includes a table and seven seats specifically designated for the exalted spiritual guests, the patriarchs of the Jewish faith.
As dawn broke, the residents of the Sukkah Village awoke to a beautiful morning, with sun-lit clouds adorning the sky. In this part of West Africa, it is unusual for there to be no rainfall during Sukkot. The tents are constructed with a sturdy structure and a protective roof covering, ensuring their durability during the rainy season. These shelters remind us of the fragile dwellings our ancestors used in the wilderness.
Walking around the Sukkah Village at the Beth Harachman Jewish Community evokes a real sense of camping in the wilderness. The central sukkah, which is the largest tent, measures 24x16 square meters. A couple of yards away, on the western side of the central sukkah, there were two sukkahs positioned. These sukkot were separated by a passage and belonged to Emmanuel and his wife. Chasdiel, the former community chairman,, and his family find comfort inside their own tent, located near the southern side of the central sukkah.
Afterwards, the younger children gather at the south-end street to play under the night sky before going to bed. This section of the camp is even more densely populated, with a greater number of sukkot – five sukkot on each row, arranged in a linear fashion along the sides of the street that passes through the Sukkah Village.
Typically, the sukkah, made from palm trees, houses a father, mother, and approximately two children. In the morning, the first sight one would see is children getting ready for school, getting dressed inside their family sukkah. The majority of children attend Brachot Yeshiva schools, which are managed by the Jewish community. It’s understandable why they appeared so happy when going to school that is closer distance to their sukkah, as opposed to commuting from the city center, where some of the parents reside and work.
In order to fulfill the mitzvah and experience the same condition as their Israelite ancestors, families had to leave their homes, carefully select essential items, construct a sukkah, and reside in it for a minimum of eight days. When the children are away at school, parents and other individuals who don’t have to leave early for work gather in the central sukkah to participate in Shacharit, the morning prayer. Those who go to work in town wake up early, offer shorter prayers, and then leave to return to the Sukkah Village for the night.
“I feel privileged to be here, having my own sukkah, where I am currently residing to fulfill the mitzvah of the season,” stated elder Ukim confidently as he stood beside his sukkah.
As is customary during the celebration of Sukkot, the daily proceedings follow a similar pattern, from recitation of the evening Kiddush to the warm welcome of our spiritual guests. At Shacharit, from saying Hallel to the waving of the lulav in the sukkah, all of these components are included during the weekdays: on Shabbat, the waving of the lulav is not allowed. Performing these mitzvot provides us with positive energy and protection throughout the upcoming Jewish year.
Mazi Obi spoke enthusiastically about the divine commandments to dwell in the sukkah. He explained, “Just as the sukkah offered protection to the Children of Israel, there is a divine blessing of protection that Jews receive when they fulfill these commandments in their lifetime.” Obi and his wife and household were staying in one of the tents at the south-end street.
Throughout the duration of the festival, the camp experienced a sense of tranquility, collective collaboration, and genuine dedication to the study and understanding of the Torah. On Hoshana Raba, the seventh day of Sukkot, a cultural dress day was observed. The men and women danced in large, separate circles. The songs chanted in Hebrew celebrated the blessings of the Torah.
“What sense does it make to celebrate Simchat Torah with tremendous joy in front of an empty ark with no sefer Torah in it?” I asked with curiosity. Shlomo Ben Ozni gave the response: “We believe and trust in Hashem to have a Sefer Torah some day.” Then he asked, “Or don’t you know that we can celebrate the next Simchat Torah with our own Sefer Torah?” Ozni serves as the public relations officer for the Jewish community.
As Sukkot 2023 passed, with no sign of purchasing or owning a Sefer Torah, the community recently made a significant breakthrough in its agricultural project endeavors. It is a generous grant of $25,000 from a philanthropic Jewish donor based in Boston to address the pressing issue of food insecurity within the community. The removal of the petrol subsidy and the devaluation of the Nigerian currency have resulted in inflation, which has significantly increased the cost of living and posed a threat to the middle and lower classes. The Shecheyanu Food Support Program focuses on three key agricultural areas: food crop production; raising chicken broilers and layers; and cultivating fish. When these agricultural projects are operating at their maximum capacity, they produce food crop and meat. The produce is used for consumption, distributed among Jewish farmers, some stored as strategic reserves, with the surplus sold in the local market. The Shecheyanu Food Support Program has brought a sense of joy and excitement, making this year’s Sukkot merrier than ever.
There was another event this Sukkot: a football match between the synagogue team and the tailors club. The Jewish team consists of a group of young cantors who work together as dry cleaners in Ituk Mbang, a neighboring village near the Beth Harachman Jewish Community. The previous encounter between the two teams resulted in a 4-4 tie. In the last 10 minutes, the synagogue team found themselves trailing by three goals to one. However, they made a remarkable comeback, evening the score even taking the lead during overtime. Unfortunately, their lead was short-lived, as they conceded a late-minute goal. The return match was scheduled for Sukkot, which was also a great opportunity to engage with the non-Jewish community – on and off the pitch – to promote the values of Judaism and foster peaceful coexistence with other Nigerian religions.
For their part, the women’s group organized another entertaining celebration for Women’s Day during Sukkot. It is always fascinating to watch women, including mothers and younger ladies, performing traditional Ibibio dances. Not only is Women’s Day celebrated, but other groups such as men, youth, children, and choirs, also have their designated days within the eight-day festival. This way, the Sukkah Village is filled with a variety of activities, ensuring that there are never any dull moments. Each day in the camp offers an exceptional opportunity for different groups within the community to display themselves as a group.
Ultimately, in a developing nation whose population normally yearns for more modern and comfortable housing, the decision to live in a traditional tent, a mirror of the wilderness, is a reflection of the people’s desire to stand apart. They do so as dedicated families with a distinct spirit – a Jewish spirit – proud of their identity as avatars of ancient Israel. ■