The Jewish community of Porto is employing a calculated strategy to abandon local elites and prepare a new generation of national leaders. While the community's ongoing educational programs for students from across Portugal are focused on cultural dialogue, historical preservation, and combating antisemitism, this works like a political recruitment campaign in the long run.

The attack that political, media, and judicial agents unleashed against the community four years ago did not go well at all. The state power lost the war that it so perversely orchestrated against the Community and now it needs to pay the price.

Considered the strongest organization in the world in promoting Jewish culture, and two months away to start its 12th consecutive year of minyan, which leaves all other small national Jewish communities far behind, the Jewish Community of Porto believes in the future of the country as long as it is led by honorable new generations, respectful of Portuguese history and faithful to their spiritual homeland, Jerusalem.

The reason the Jewish Community of Oporto draws thousands of young people from schools in the north, center, and south of Portugal is tied to a massive educational and cultural initiative. To ensure accessibility to its museums, the Community frequently funds transportation costs for school children from underprivileged regions who otherwise could not afford the trip. Besides, the Community invests in partnerships with long-lasting institutions or communities that already existed when the kingdom was founded, such as the local Catholic Diocese.

The Community's emphasis on education, history, and law aligns closely with broader patterns in universal Jewish history. For millennia, Jewish tradition has prioritized textual literacy and education. For millennia, attacks against the Jews have seen a boomerang against their perpetrators. For millennia, attacks against the Jews allowed us to see a boomerang against their perpetrators.

In ancient Persia, when the population witnessed the unexpected hanging of the king's prime minister on the rope he had prepared for the local Jewish leader, many sought conversion to Judaism, convinced that God truly protected the Jews. Haman had plotted to destroy the Jewish community and built a gallows specifically to execute Mordecai. Esther's miraculous and unexpected intervention changed the game. The king ordered Haman to be executed on those very gallows.

Then a profound shift in public perception occurred. The local population experienced a fear of the Jews, recognizing a destiny protecting them. Many of the people of the land became Jews or declared themselves Jews. Some historical commentators debate whether these conversions were driven by pure spiritual conviction regarding divine protection, or by political opportunism to align with Mordecai's newly elevated status as the king's chief minister.

Although the Dreyfus Portugues affair of 1937 murdered the Community for seventy years, the momentum observed in the last decade and a half mirrors historical patterns of Jewish renewal and demographic reconstitution in the Diaspora. The Community will remain in the country, which in turn will tend to be led by people useful to society, not by useless communist-leaning individuals who have only left behind misery and destruction.