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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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Israel Targets Hezbollah Fighters Disguised as Paramedics as Terror Group Continues to Exploit Civilian Sites
Israeli soldiers walk next to military vehicles on the Israeli side of the Israel-Lebanon border, amid escalation between Hezbollah and Israel, and amid the US-Israeli conflict with Iran, in northern Israel, March 16, 2026. Photo: REUTERS/Avi Ohayon
Israel on Sunday night intercepted a Hezbollah operation in southern Lebanon, targeting a terrorist cell disguised as paramedics who tried to transport weapons in an ambulance toward Israeli forces.
The Israeli strike further exposed the Iran-backed Lebanese terrorist group’s use of civilians and even medical vehicles as cover for attacks.
According to Israeli intelligence, Hezbollah has fired thousands of drones and rockets toward the Jewish state since joining the war in support of Iran earlier this month, brazenly using ambulances and medical facilities as cover and embedding their weapons and operation hubs in various civilian sites.
“This incident is another example of Hezbollah’s cynical and systematic use of medical infrastructure for military purposes,” the Israel Defense Forces (IDF) said in a statement.
Last week, Israel discovered a tunnel used by Hezbollah in a church in southern Lebanon, where the terrorist group has spent years building infrastructure to attack the Jewish state.
Hezbollah tunnel at a church in southern Lebanon https://t.co/5mTGP7uSvz
— Matthew Levitt (@Levitt_Matt) March 27, 2026
Under international law, deliberately using medical teams and ambulances to conceal military activity constitutes a serious violation, as battlefield protections for medical personnel apply only when they act strictly within their humanitarian role.
As the conflict in Lebanon continues to escalate, Israeli officials have repeatedly warned that once ambulances and medical teams become part of Hezbollah’s weapons transport network, they lose their protected status and become legitimate military targets.
On Monday, the IDF destroyed more than 100 high-rise towers in southern Lebanon serving as Hezbollah’s command, control, and attack-planning centers against Israeli citizens – in what officials described as the terrorist group’s “cynical exploitation of Lebanese citizens,” embedding military infrastructure amid civilian areas.
PHOTOS: Israeli soldiers discover Hezbollah weapons cache—including RPGs, mortars, hand grenades, launchers, land mines, explosive bricks, and rifles—in southern Lebanon school. (IDF) pic.twitter.com/2HIpFtPLTQ
— Avi Mayer אבי מאיר (@AviMayer) March 27, 2026
With a ground maneuver underway to expand a defensive zone in southern Lebanon, the IDF says it has eliminated over 850 Hezbollah terrorists so far, while continuing to dismantle the group’s command and weapons infrastructure.
Last week, Israeli forces ordered the evacuation of the southern Lebanese city of Tyre, after identifying Hezbollah operatives launching heavy rocket fire from residential neighborhoods, issuing the order ahead of airstrikes to safeguard civilians from the escalating attacks.
“Hezbollah, which has dragged you into this war in service of Iran’s agenda, is deliberately operating within your neighborhoods, putting your safety at grave risk and bringing destruction to your homes and communities,” the military’s Arabic spokesperson, Col. (res.) Avichay Adraee wrote in a post on X, appealing to Lebanese citizens.
For years, Hezbollah has embedded command posts, weapons depots, snipers, and troops within Shiite villages, situating them in the heart of civilian centers near schools, hospitals, mosques, and main roads to turn entire communities into battlefields.
“We found them hiding weapons in a children’s school. We found them building a tunnel in the complex of a church in al-Kiam,” IDF International Spokesperson Lt. Col. Nadav Shoshani said during a briefing to journalists.
In recent weeks, Israel has intensified strikes targeting Hezbollah, particularly south of the Litani River, where the group’s operatives have historically been most active against the Jewish state.
Israel has long demanded that Hezbollah be barred from carrying out activities south of the Litani, located roughly 15 miles from the Israeli border.
The IDF is now moving into Lebanon to establish what officials described as a “forward defensive line,” targeting Hezbollah infrastructure and destroying buildings that were being used as operational “terrorist outposts.”
As reports surfaced of potential ceasefire talks between Lebanese and Israeli officials, Hezbollah Secretary General Naim Qassem warned Wednesday that negotiating under fire amounts to imposed surrender, adding that his fighters are prepared to continue operations “without limits.”
In just the first month of the conflict, Israeli officials report that Hezbollah has carried out more than 900 coordinated attacks, marking a sharp increase in cross-border activity and a broader expansion of its operations across the region.
So far, Israel has demolished five bridges in the Litani River area and taken effective control of three others, aiming to dominate the area from the air and prevent residents from returning south of the river until the threat of Hezbollah is removed.
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DNC to Consider Resolution Condemning AIPAC
Crews prepare the stage at the annual AIPAC Policy Conference in Washington, DC, March 6, 2018. Photo: Reuters / Brian Snyder
A newly introduced resolution within the Democratic National Committee (DNC) is putting the party’s relationship with pro-Israel lobbying money under renewed scrutiny, exposing a deepening divide between its progressive base and establishment leadership.
The measure, which is nonbinding, calls on Democrats across the US to reject or distance themselves from funding tied to the American Israel Public Affairs Committee (AIPAC), the premier pro-Israel lobbying group, and its affiliated political entities. While largely symbolic, the resolution would compel party officials and candidates to publicly take a position on whether to accept such financial support.
Allison Minnerly, a DNC member from Florida who sponsored the resolution, argues that the committee needs to take a more aggressive stance in fighting on behalf of Palestinians.
“At a time when Democratic voters might really not have felt represented or seen when it came to Gaza or seeing their party support Palestinian rights or stand against military conflict, this could be one step toward bringing those voters back into the party,” she told The Intercept.
Minnerly also presented a resolution last August which called for an arms embargo against Israel. That measure failed.
The new resolution comes as AIPAC and allied super PACs have become increasingly influential in Democratic primaries, spending millions to back candidates aligned with their positions. Critics within the party argue that this influx of money, including donations from Republican-aligned contributors, risks distorting Democratic contests and elevating outside influence.
The resolution condemns AIPAC for its purported attempts to influence Democratic politics surrounding the Israeli-Palestinian conflict and undermining efforts to fortify “Palestinian rights” in Israel. The resolution accuses AIPAC of pouring over $100 million into Democratic competitions in an attempt to shift overall results.
The resolution raises general concerns about the role of nonprofit and political groups that can obscure the origins of campaign funding, intensifying calls for greater transparency.
Progressive Democrats and grassroots activists are driving the push for the resolution, framing it as part of a broader effort to limit the influence of big money in politics. Many argue that AIPAC’s policy positions, particularly in the context of the Gaza conflict, are increasingly out of step with Democratic voters. The resolution specifically accuses AIPAC of influencing Democratic candidates to adopt positions on the Israel-Hamas conflict that are not adequately reflective of “the views of their constituents.”
Supporters say the resolution is less about enforcement and more about signaling, drawing a clear line on the type of financial backing the party should accept.
Party leaders and more moderate Democrats have approached discourse regarding the Israel-Hamas war cautiously. Centrist Democrats and those in heavily Jewish districts have balanced their support for Israel’s right to self-defense with concern over the humanitarian toll in Gaza. In progressive districts, however, anti-Israel positions have emerged as a litmus test in primaries, with candidates being grilled on whether they will vote to cease arms transfers to the Jewish state or whether they consider the military conflict in Gaza a “genocide.”
Despite the pressure campaign to dislodge the Democratic party from Israel, many moderate liberals point to AIPAC’s long-standing support for Democratic candidates and warn that rejecting its backing could put candidates at a disadvantage in competitive races. Others emphasize the importance of maintaining relationships with pro-Israel constituencies, suggesting that a sweeping break could carry political risks. However, others have accused AIPAC of bankrolling Republican and pro-Trump candidates to the expense of Democrats.
AIPAC contends that it supports pro-Israel candidates regardless of political affiliation, arguing the American-Israeli relationship is bipartisan and advances US interests. Further, other lobbying groups which support foreign countries, such as the National Iranian American Council (NIAC), donate funds and support to American candidates with little controversy.
The fight over the resolution reflects a larger transformation within the Democratic Party, as shifting voter attitudes and growing skepticism of large-scale political spending reshape internal dynamics. Polling suggests that the Democratic party has largely shifted against Israel, especially among younger voters. Ambitious Democratic hopefuls are reassessing their messaging and position on Israel, with progressive liberals aggressively condemning the country for committing a so-called “genocide” in Gaza.
As the DNC considers the measure, the outcome could serve as a signal of where the party stands in an evolving political landscape.
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Catholic University of America Under Fire for Requiring ‘Opposing Viewpoint’ for Combating Antisemitism Event
A general view of the Catholic University of America (CUA) campus in Washington, DC. Photo: Graeme Sloan/Sipa USA via Reuters Connect
The Catholic University of America (CUA) is being criticized for denying the Students Supporting Israel campus organization approval to host events on combating antisemitism and defending Israeli security unless it agrees to feature “opposing viewpoints.”
The episode began earlier this month when Students Supporting Israel (SSI), a national organization that has faced opposition from CUA before, publicly complained that the university refused to sanction both an event in which US Rep. Randy Fine (R-FL) would discuss “ending campus antisemitism” and another featuring an Israel Defense Forces (IDF) soldier with experience in resisting jihadist terrorism along Israel’s security fence with the West Bank.
According to university policy, civil dialogue on the contemporary issues can’t be held unless it includes “speakers representing both sides.” While the policy purports to promote intellectual exchange, critics say it has the effect of compelling speech or censoring it altogether by imposing conditions on free speech to which no group could agree without undermining its mission.
In SSI’s case, the group has said that CUA’s policy demands the participation of anti-Israel, even antisemitic voices who would leverage a speaking engagement to utter dehumanizing opinions about Jews or propaganda confected by the Hamas terrorist organization and other groups which seek to destroy the world’s only Jewish state.
The case has now become the cause of the Foundation for Individual Right and Expression (FIRE), a group which has at times disagreed with the pro-Israel community’s outlook on free speech issues.
“While CUA is a private university and therefore not bound by the First Amendment, it is legally and morally bound to adhere to the institutional commitments it has voluntarily made to protect students’ freedom of speech,” FIRE said on March 18 in a blistering demand letter to the university. “Forcing student organizations ‘to host or accommodate another speaker’s message,’ even in the service of providing a greater range of views, inevitable ‘alters the expressive content’ of the event. Having made these free speech commitments, it is no more appropriate for CUA to require Students Supporting Israel to host speakers who oppose Israel than it would be for the federal or state government to force CUA to couple its institutional pro-Catholic messages with anti-Catholic viewpoints.”
This is not the first time that the Catholic University of America has allegedly trampled on the rights of pro-Israel advocates.
In October, it allegedly used bureaucratic obstruction to suppress Jewish grieving and commemoration of the children, women, and men whom Hamas-led Palestinian terrorists murdered during the Oct. 7, 2023, massacre in southern Israel by canceling a memorial display that was approved in August.
According to the school’s SSI chapter, university officials cited an arcane policy which proscribes flying the flag of any foreign nation, except for that of the Vatican, on campus. However, SSI maintains that it was selectively applied to it with malice, citing that anti-Israel organizations have flown the Palestinian flag on campus numerous times, with and without official permission, as have many other organizations.
At the time, The Algemeiner requested photographic evidence of SSI’s claims of selective enforcement, to which the group responded by sending several pictures showing dozens of foreign flags flying on the campus, including those representing the nations of Brazil, France, and Ukraine. The group added that after canceling SSI’s memorial for the second anniversary of the Oct. 7 atrocities, university staff marched toward the event spaces and dismantled everything SSI had set up and topped off the act by stuffing Israeli flags into a plastic bag, which was left on a random office chair as an afterthought.
On Monday, SSI president Felipe Avila told The Algemeiner that CUA has a pattern of squelching pro-Israel speech.
“These event details are not isolated incidents; they represent a systemic pattern of discrimination we have faced since our founding,” Avila said. “From the dismantling of our Oct. 7 memorial to the unequal enforcement of event guidelines today, administrators consistently place insurmountable hurdles in front of our students. We should not be forced to platform competing viewpoints as a condition of discussing our own community’s safety and security.”
Citing the Second Vatican Council’s rejection of antisemitism in the Catholic Church, he added, “Students Supporting Israel will continue to vigorously defend our right to speak out against antisemitism, in the very spirit of the Church’s own teaching in Nostra Aetate.”
Follow Dion J. Pierre @DionJPierre.