Apple, mango, fig, star fruit, lemon
We posed this question to employees of the Jewish Museum Berlin. Some answered curtly, such as one colleague who “doesn’t usually do anything (aside from dipping a few pieces of apple in honey…).” Others answered indirectly via an out-of-office message which ended with “Cordial greetings and Shanah Tovah.” Here are some additional responses:
“I’m going to go to my grandmother’s for Rosh ha-Shanah, like every year. With one difference: I’m hoping that she will follow my advice this year and forget to warm up the gefilte fish before serving it, because it tastes better cold.” Alina Gromova, Academic Employee in the Fellowship Program, and Guide
Honey, source: Pixabay, CC0 license
“Like every year, we observe erev Rosh ha-Shanah at a dinner with friends, which we sanctify by reciting various blessings. We dip apples in honey and buy rare fruit which relinquish their mysteries upon consumption. We celebrate the New Year culinarily, with new, unknown foods to discover, resulting in a kind of biology intelligence test. Unfortunately there are never any kreplach to follow because no one knows how to prepare them anymore, and the gefilte fish comes, if at all, out of a jar. Making it would take days, but worse, cooking fish gives off a smell which fills the entire house, and might drive away the neighbors, and not only the disagreeable ones… The remaining array of dishes is unspectacular. Over the next two days, some of the dinner guests attend synagogue – chosen either out of nostalgia for childhood memories, or out of liturgical interest.” Cilly Kugelmann, Program Director → continue reading
Youth hostel in alpine serenity
What’s the newest of the new in Jewish youth culture? To find out, I visited a machane, a Jewish summer camp, which congregated Europeans under the age of eighteen in a remote village in the Alps. Hoping to scout future Jewish ideas, themes, and memes, I had my eyes and ears open for interesting fashions, cool music, new media, games, slang, and food.
My quest was triggered by a slew of innovations brought about by the current generation. Deviators have exchanged their traditional tallitot (prayer shawls) for colorful ones with lilies and rainbows. Others have produced trip hop versions of Jewish songs, “Matzah raps,” and uploaded parodies of Biblical stories onto youtube. → continue reading
or What We Can Learn from Loving Women
Not long ago, we happened upon the website of a group of three young Jewish women “who care about different aspects of Jewish and Israeli identity and culture and who want to experience a meaningful Jewish life in Berlin.” They call themselves Hamakom (Hebrew: ‘the place’) and support, among others, more frequent encounters between Israelis and Jewish Germans. The group’s first event is a Tikkun lel Shavuot on the topic of “Women & Love,” the title clearly stating the theme of the evening. The event follows the tradition of studying and discussing specific Biblical texts and their interpretations on the night before Shavuot. This choice of topic reveals the meaning the holiday has in the discursive process of self-reflection.
Jakob Steinhardt, Illustration to the Book of Ruth, 1955-1959, woodcut
© Jewish Museum Berlin, donation of Josefa Bar-On Steinhardt, Nahariya, Israel
Shavuot begins this year on the eve of 14 May and ends two days later. It is a holiday of unusually multifaceted significance, and it is rediscovered and redefined by every generation anew. Originally, the holiday celebrated the beginning of the harvest season, which included a pilgrimage to the Jerusalem Temple. Pilgrims brought their first fruit and two loaves of wheat-bread to the temple. In the Talmud, Shavuot is conceived of as the festival on which the population of Israel received the Torah. In preparation of this donation, the holiday is also described as an Atzeret, a joyous assembly, which involves a night of communal thinking and debating. Tikkun lel Shavuot, as this nightly symposium is called in Hebrew, means literally: ‘The betterment during the night of the Feast of Weeks.’ It was first mentioned in the kabbalistic Zohar-book and gained importance in the 16th century.
The Jewish understanding of collective studying and discussing differs from that of the Greeks; → continue reading