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The hora, the hora! How Jewish wedding music got that way
(JTA) — When my wife and I were planning our wedding, we thought it might be cool to hire a klezmer band. This was during the first wave of the klezmer revival, when groups like The Klezmatics and The Klezmer Conservatory Band were rediscovering the genre of Jewish wedding music popular for centuries in Yiddish-speaking Eastern Europe.
Of course we also wanted to dance to rock ‘n’ roll and needed musicians who could handle Sinatra for our parents’ benefit, so we went with a more typical wedding band. Modernity won out over tradition.
Or did it? Musician and musicologist Uri Schreter argues that the music heard at American Jewish weddings since the 1950s has become a tradition all its own, especially in the way Old World traditions coexist with contemporary pop. In a dissertation he is writing about the politics of Jewish music in the early postwar period, Schreter argues that American Jewish musical traditions — especially among secularized Conservative and Reform Jews — reflect events happening outside the wedding hall, including the Holocaust, the creation of Israel and the rapid assimilation of American Jews.
That will be the subject of a talk he’ll be giving Monday for YIVO, titled “Yiddish to the Core: Wedding Music and Jewish Identity in Postwar New York City.”
Because it’s June — and because I’m busy planning a wedding for one of my kids one year from now — I wanted to speak to Schreter about Jewish weddings and how they got that way. Our Zoom conversation Wednesday touched on the indestructibility of the hora, the role of musicians as “secular clergy” and why my Ashkenazi parents danced the cha-cha-cha.
Born in Tel Aviv, Schreter is pursuing his PhD in historical musicology at Harvard University. He is a composer, pianist and film editor.
Our conversation was edited for length and clarity.
I was struck by your research because we’re helping to plan a child’s wedding now. It’s the first wedding we’ve planned since our own, and we’re still asking the same questions, like, you’ve got to make sure the band can handle the hora and the Motown set and, I don’t know, “Uptown Funk.” Your research explores when that began — when American Jewish weddings began to combine the traditional and secular cultures.
In the period that I’m talking about, post-World War II America, this is already a fact of life for musicians. A lot of my work is based on interviews with musicians from that period, folks now in their 80s and 90s. The oldest one I have started playing professionally in 1947 or ’48. Popular American music was played at Jewish weddings as early as the 1930s, but it’s a question of proportion — how much the wedding would feature foxtrots and swing and Lindy Hop and other popular dance tunes of the day, and how much of it is going to be klezmer music.
In the postwar period, most of the [non-Orthodox] American Jewish weddings would have featured American pop. For musicians who wanted to be in what they called the “club date” business, they needed to be able to do all these things. And some “offices” — a term they used for a business that books wedding bands — would have specialists that they could call on to do a Jewish wedding.
You’re writing about a period when the Conservative movement becomes the dominant American Jewish denomination. They have one foot in tradition, and the other in modernity. What does a wedding look like in 1958 when they’re building the big suburban synagogues?
The difference is not so much denominational but between the wide spectrum of Orthodoxy and the diverse spectrum of what I describe as “secular.”
Meaning non-Orthodox — Reform, Conservative, etc.?
Right. Only in the sense that they are broadly speaking more secular than the Orthodox. And if so they are going to have, for the most part, one, maybe two sets of Jewish dance music — basically a medley of a few Jewish tunes. You might have a wedding where it could be a quarter of the music or even half would be Jewish music, but this would be for families that have a much stronger degree of attachment to traditional Jewish culture, and primarily Yiddish culture.
There’s a few interrelated elements that shape this. Class is an important thing. For lower class communities in some areas, and I am talking primarily about New York, you’d have communities that are a little bit more secluded, probably speaking more Yiddish at home and hanging out more with other Jewish people from similar backgrounds. So these kinds of communities might have as much as a third or half of the music be Jewish, even though they consider themselves secular. It’s actually very similar to an Orthodox wedding, where you might also have half and half [Jewish and “American” music].
Jews in the higher socioeconomic class might, in general, be more Americanized, and want to project a more mainstream American identity. They might have as little as five minutes of Jewish music, just to mark it that they did this. Still, it’s very important for almost all of them to have those five minutes — because it’s one of the things that makes the wedding Jewish. I interviewed couples that were getting married in the ’50s, and a lot of them told me, “You need to have Jewish dance music for this to be a Jewish wedding.”
Composer and pianist Uri Schreter is pursuing his PhD in historical musicology at Harvard University. (Nicole Loeb)
When I was growing up in the 1970s at a suburban Reform synagogue on Long Island, klezmer was never spoken about. I don’t know any parents who owned klezmer albums. Then when I got married a decade later, it was in the middle of the klezmer revival. Am I right about that? Were the ’50s and ’60s fallow periods for klezmer?
You’re definitely right. Up until the mid-1920s, you still have waves of immigration coming from Eastern Europe. So you still have new people feeding this desire for the traditional culture. But as immigration stops and people basically tried to become American, the tides shift away from traditional klezmer.
The other important thing that happens in the period that I’m looking at is both a negative rejection of klezmer and a positive attraction to other new things. Klezmer becomes associated with immigrant culture, so people who are trying to be American don’t want to be associated with it. It also becomes associated with the Holocaust, which is very problematic. Anything sounding Yiddish becomes associated for some people with tragedy.
At the same time, and very much related to this, there’s the rise of Israeli popular culture, and especially Israeli folk songs. A really strong symbol of this is in the summer of 1950, when the Weavers record a song called “Tzena, Tzena,” a Hebrew Israeli song written in the 1940s which becomes a massive hit in America — it’s like number two in the Billboard charts for about 10 weeks. Israeli culture becomes this symbol of hope and the future and a new society that’s inspiring. This is all in very stark contrast to what klezmer represents for people. And a lot of the composers of Israeli folk song of its first decades had this very clearly stated ideology that they’re moving away from Ashkenazi musical traditions and Yiddish.
So the Jewish set at a wedding becomes an Israeli set.
At a typical Conservative wedding in the 1950s and ’60s, you might hear 10 minutes of Jewish music. The first one would be “Hava Nagila,” then they went to “Tzena, Tzena,” then they would do a song called “Artza Alinu,” which is today not very well known, and then “Hevenu Shalom Aleichem.” They are songs that are perceived to be Israeli folk songs, even though if you actually look at their origins, it’s a lot murkier than that. Like two of the songs I just mentioned are actually Hasidic songs that received Hebrew words in pre-state Palestine. Another probably comes from some sort of German, non-Jewish composer in 1900, but is in Hebrew and is perceived to be a representation of Israeli culture.
But even when the repertoire already represents a shift towards what’s easier to digest for American Jewry, the arrangements and the instruments and the musical ornamentation are essentially klezmer. The musicians I spoke to said they did this because they felt that this is the only way that it would actually sound Jewish.
That is to say, to be “Jewish” the music had to gesture towards Ashkenazi and Yiddish, even if it were Israeli and Hebrew. As if Jews wanted to distance themselves from Eastern Europe — but only so far.
Someone like Dave Tarras or the Epstein Brothers, musicians who were really at the forefront of klezmer in New York at the time, were really focused on bringing it closer to Ashkenazi traditions. Ashkenazi Jewish weddings in America are not the totality of Jewish weddings in America, and Israeli music itself is made up of all these different traditions — North African, Middle Eastern, Turkish, Greek — but in effect most of the really popular songs of the time were composed by Ashkenazi composers. Even “Hava Nagila” is based on a melody from the Sadigura Hasidic sect in Eastern Europe.
Of course, if you’re a klezmer musician you’re allergic to “Hava Nagila.”
Then-Vice President Joe Biden dances the hora with his daughter Ashley at her wedding to Howard Krein in Wilmington, Delaware on June 2, 2012. (White House/David Lienemann)
You spoke earlier about Latin music, which seemed to become a Jewish thing in the 1950s and ’60s — I know a few scholars have focused on Jews and Latinos and how Latin musical genres like the mambo and cha-cha-cha became popular in the Catskill Mountain resorts and at Jewish weddings.
Latin music is not exclusively a Jewish thing, but it’s part of American popular culture by the late 40s. But Jews are very eagerly adopting it for sure. In the Catskills, you would often have two separate bands that alternated every evening. One is a Latin band, one is a generic American band playing everything else. And part of that is American Jews wanting to become American. And how do you become American? By doing what Americans do: by appropriating “exotic” cultures, in this case Latin. This is a way of being American.
Jews and Chinese food would be another example.
And by the way, in a similar vein, it also becomes very popular to dance to Israeli folk songs. A lot of people are taking lessons. A lot of people are going to their Jewish Y to learn Israeli folk dance.
I’ve been to Jewish weddings where the “Jewish set” feels very perfunctory — you know, dance a hora or two long enough to lift the couple on chairs and then let’s get to the Motown. Or the Black Eyed Peas because they were smart enough to include the words “Mazel Tov!” in the lyrics to “I Gotta Feeling.”
So that’s why we always hear that song! I will say though, even when the Jewish music appears superficial, it does have this deeper layer of meaning. It’s very interesting how, despite all these changes, and despite the secularization process of American Jewish weddings, the music still connects people to their Jewishness. These pieces of music are so meshed with other religious components. Of course, most people see this as secular. But a lot of people connect to their Jewish identity through elements such as Jewish music, Jewish food, certain Jewish customs that are easier to accommodate in your secular lifestyle, and the music specifically has this kind of flexibility, this fluidity between the sacred and the profane.
That’s beautiful. It sort of makes the musicians secular clergy.
It’s interesting that you say that. In his history of klezmer, Walter Zev Feldman refers to the klezmer — the word itself means “musician” — as a kind of a liminal character, an interstitial character between the secular and the mundane. The music is not liturgical, but when the klezmer or the band is playing, it is an interval woven with all these other religious components and things that have ritual meaning.
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Milei praises ‘Judeo-Christian values’ at Chabad event as Argentina courts European Jews
(JTA) — BUENOS AIRES — Argentine President Javier Milei exalted “Judeo-Christian values” on Monday as he spoke to a crowd of 1,800 people celebrating the 32nd anniversary of the death of the last Chabad-Lubavitch rabbi.
Milei was the keynote speaker at the Hasidic Orthodox movement’s event marking the yahrzeit of Rabbi Menachem Mendel Schneerson, becoming what appears to be the first sitting non-Jewish head of state to make an official tribute to the Lubavitcher Rebbe at a major Chabad event.
“The conclusion I have reached is simple in its formulation and profound in its consequences: When one embraces Judeo-Christian values, spiritual and material life become aligned and resonate on the same wavelength,” Milei said Monday night at the Palacio Libertad cultural center.
It was the latest in a long list of expressions of admiration for Judaism for Milei, a self-described “anarcho-capitalist” who was elected in 2023 and since has made support for Israel a cornerstone of his agenda. He has previously visited Schneerson’s grave in New York City, made pilgrimages to the Western Wall in Jerusalem and presented a picture of Schneerson to Israeli Prime Minister Benjamin Netanyahu as a gift. He was also honored at a Chabad synagogue in Miami in 2024, where he revealed that he believed he has Jewish heritage.
Milei has long studied Judaism and has said he wants to convert after leaving office but sees Jewish practice, including the observance of Shabbat, as incompatible with the presidency.
His 40-minute speech at the Chabad event focused almost entirely on Jewish religious texts and thought, quoting passages from the Torah as the basis of his economic view.
Milei also revealed that his address was drawn from the epilogue of his upcoming book, “Morality as State Policy,” in which he argues that capitalism is a system invented by “the Creator” — whom he also referred to as “the One” — to bring paradise to earth through work.
Jews in Argentina have a range of perspectives on Milei’s philosemitism.
“I appreciate that the president chose to attend and speak at the Tribute to the Rebbe,” Rabbi Tzvi Grunblatt, the head of Chabad in Argentina, told the Jewish Telegraphic Agency. “He is doing so from a deeply personal place. I also think it is healthy for him to have this spiritual side.”
But Alicia Osipovich, a sign-language interpreter assisting a deaf attendee at the event, told JTA that Milei’s forceful support for Israel and Judaism made her uneasy, even as she personally appreciated it.
“I’m proud and deeply moved to have a president like him,” Osipovich said. “At the same time, I have some concerns. He speaks extensively about Israel, and you know how support for Israel is sometimes portrayed. He says he is a Zionist, but nowadays the word ‘Zionist’ is often used as a negative label. I have mixed emotions. As a Jew, I am proud, but I also feel some concern about the increased public exposure of Judaism these days.”
Under Milei’s leadership, Argentina has invited European Jews worried about rising antisemitism to consider the country as a destination. Foreign Minister Pablo Quirno recently emphasized Argentina’s attractiveness in a message aimed at Jews in Britain and other European countries who are grappling with surging incidents targeting Jewish communities.
“A country on the up with great opportunities. Sunny, with many natural attributes, and home to the largest Jewish community in Latin America. Strong stand against antisemitism. British and European Jews should seriously consider Argentina. You are welcome,” Quirno wrote on X in reply to author Saul Sadka, who had urged British Jews to consider leaving amid growing hostility.
Argentina’s leading Jewish organization, DAIA, has recorded more antisemitic incidents in recent years, mostly taking place online. But the rate of antisemitic incidents reported in the country last year was significantly lower than in many other countries with sizable Jewish populations, according to the 2025 worldwide antisemitism report published in April by Tel Aviv University.
Rabbi Abraham Cooper, the Simon Wiesenthal Center’s global director, praised Quirno’s invitation, saying it reflected a significant shift.
“Sign of the times? A country formerly ruled by a Nazi-supporting dictator has morphed over decades into a strong democracy whose president is a philo-Semite,” Cooper wrote in reply to Milei’s foreign minister. “Argentina currently serves as chair of IHRA [the International Holocaust Remembrance Alliance]. Foreign minister now beckons embattled British Jews. Incredible.”
Israel’s ambassador to Argentina Eyal Sela told JTA at the Chabad event that he had no difficulty recognizing that Argentina is currently a very good place for Jewish life.
“Yes, I agree with the Argentine foreign minister,” Sela told JTA. “Of course, Israel will always be the best place for Jewish life. But today, Argentina is a much better place for Jews than Europe.”
Monday’s event opened with the testimony of Yosef Chaim Ohana, a survivor of the Oct. 7, 2023, Hamas attack on Israel, who expressed deep gratitude for the support shown by Jews around the world, followed by remarks from his father, Avi Ohana. Milei hosted the Ohanas and Grunblatt on Tuesday morning at Argentina’s presidential palace, the Casa Rosada.
Dozens of Argentine nationals were murdered or taken hostage on Oct. 7. This week, an Israeli who had worked in Buenos Aires at the Israeli embassy in Argentina was killed in an attack on a moshav in central Israel.
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France bans Smotrich as 6 countries impose new sanctions over Israeli settler violence
(JTA) — Six countries have imposed coordinated sanctions against Israeli groups over settler violence in the West Bank, with France barring Israel’s far-right finance minister, Bezalel Smotrich, from its borders.
France, the United Kingdom, Canada, Norway and Australia on Tuesday released sweeping sanctions on Israeli networks and leaders to “hold extremist settlers accountable for the horrific levels of settler violence against Palestinian civilians,” their foreign ministers said in a joint statement.
The measures include a range of travel bans and asset freezes aimed at disrupting flows of finance to extremist settler groups as violence escalates in the West Bank. The United Nations reported over 1,800 settler attacks against Palestinians in 2025, the highest number since it began documenting incidents in 2006, and violence has remained intense this year. The Israeli military also recorded a sharp increase in nationalist and settler violence in 2025.
Israel said it rejected “the disgraceful measures adopted by foreign governments against Israeli citizens, entities, and a government minister,” accusing the other countries of imposing a political stance that was “camouflaged as measures against violence.”
“What these governments have in common is their resounding failure to combat the antisemitism that is rampant in their own countries,” said Israel’s Foreign Ministry. “Anti-Israeli policies of the kind adopted today only serve to fuel that antisemitism.”
New Zealand imposed travel bans last week on three Israelis: Itamar Yehuda Levi, Harel David Libi and Eliav Libi. Foreign Minister Winston Peters said the bans were not aimed at the Israeli government or people, but targeted “three individuals who have actively worked to expand illegal settlements in the West Bank, including through violence.” Levi and his construction company, Eyal Hari Yehuda, were also listed as targets of new sanctions from the United Kingdom. Levi, Harel David Libi and Eliav Libi could not be reached for comment.
France on Tuesday joined a growing list of countries to ban Smotrich, Israel’s far-right finance minister who oversees demolition and construction in a portion of the West Bank. The ban comes days after Smotrich visited the United States to march in a pro-Israel parade in New York City, surprising many local Jewish leaders who said they do not support him.
Smotrich has already been barred from entering Ireland, Spain, the United Kingdom, Norway, Australia, New Zealand, the Netherlands and Slovenia. Smotrich did not respond to a request for comment.
Those countries have also previously banned Itamar Ben-Gvir, Israel’s far-right national security minister. France banned Ben-Gvir last month after he posted a video of himself taunting detained activists who attempted to carry aid to Gaza on a flotilla.
France added four leaders of settler organizations and 21 settlers accused of violence to its travel ban list on Tuesday, according to foreign affairs minister Jean-Noël Barrot.
The United Kingdom, for the first time, has explicitly advised businesses against economic and financial activity in the West Bank. The country released a list of seven sanctioned people and entities that financially support Israeli settler farms and outposts in the West Bank or are associated with physical attacks on Palestinians.
Foreign Secretary Yvette Cooper also announced at least £10 million for the Palestinian Authority, which runs Palestinian areas of the West Bank, and £1 million for humanitarian assistance with clearing mines in Gaza.
Canada announced that its measures on Tuesday brought the country to a total of 19 individuals and 12 entities sanctioned for “their role in extremist settler violence.”
The joint statement issued by five foreign ministers said that illegal settlements, which shrink the territory inhabited by Palestinians, undermine “viability of the State of Palestine and the prospects for peaceful coexistence.” Norway officially recognized a Palestinian state in May 2024, with France, the United Kingdom, Canada and Australia following suit in September 2025. New Zealand has not recognized a Palestinian state.
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Colombian President Gustavo Petro sparks outcry over tweet reading ‘Heil Hitler’
(JTA) — Colombia’s outgoing president, Gustavo Petro, sparked fierce condemnation from Israeli and Latin American leaders after he tweeted the phrase “Heil Hitler” Sunday in response to an op-ed endorsing a candidate in the country’s upcoming presidential election.
Petro, a left-wing president in the final weeks of his term ahead of the country’s June 21 runoff election, posted the Nazi phrase in response to an op-ed supporting right-wing presidential candidate Abelardo de la Espriella.
Petro subsequently defended his use of the Nazi slogan, arguing that he was critiquing the language used by the op-ed’s author, which he said included “fascist phrases.”
His defense came after criticism from Israeli leaders and others who said the “Heil Hitler” comment was inappropriate.
Israel’s ambassador to the United Nations, Danny Danon, called on the Colombian leader to “come to your senses and apologize” before Wednesday, when he is slated to preside over a debate at the United Nations Security Council.
“President of Colombia, @petrogustavo, whatever is going on in your personal life, there are lines that must never be crossed,” Danon wrote in a post on X. “Using Nazi slogans is a disgraceful low from which there is no coming back.”
Israel’s Foreign Ministry also decried the post, writing on X that it was a “total loss of moral compass and an indelible stain on Colombia’s legacy.”
The episode comes amid shifting norms about the use of Holocaust analogies and language in political discourse. After being considered out of bounds for a long time, people on both the right and the left have increasingly shed those norms amid growing political polarization and extremism around the world.
The “Heil Hitler” post was not the first time Petro has landed in hot water for invoking the Holocaust. In the wake of Oct. 7, Petro drew backlash from Jewish and Israeli leaders for likening the actions of Israel to Nazi Germany. On social media, he has repeatedly called political rivals Nazis, including last month when he wrote in a post on X that Israel’s national security minister, Itamar Ben-Gvir, had behaved like a “true Nazi” after he posted videos taunting detained activists from a Gaza-bound aid flotilla.
In 2024, Petro also severed diplomatic ties with Israel, accusing the country of commiting genocide in Gaza, an accusation Israel has denied. Espriella, who was endorsed by President Donald Trump, has vowed to renew diplomatic ties with Israel.
On Monday, 24 Latin American lawmakers signed onto a statement condemning Petro’s rhetoric, warning that his repeated use of references to Naziism risked distorting Holocaust memory.
“The use of references to Nazism must not become a rhetorical tool to discredit political or ideological positions. Democratic leaders have a responsibility to promote a respectful public debate that is conscious of the weight of words,” the statement read.
The statement was initiated by the Coalition of Latin American Legislators Against Antisemitism, which is led by the Combat Antisemitism Movement. The signatories included lawmakers from Argentina, Brazil, Chile, Colombia, Costa Rica, Ecuador, Guatemala, Honduras, Mexico, Panama, Paraguay, Peru, the Dominican Republic and Uruguay.
Shay Salamon, CAM’s executive director of Latin American affairs, said in a statement that Petro’s invocation of the phrase reflected a “troubling record of antisemitic expressions and conduct” by the Colombian leader.
“When a leader uses the authority of his office to stigmatize the Jewish people or trivialize their historic suffering, silence is no longer an option,” Salamon said.
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