This blog originally appeared on Lutheran Confessions, and is re-posted here with permission from the author, Pastor Clint Schnekloth.
Although I in no way mean to imply that Lutherans and the Jewish community in Northwest Arkansas are identical, it is true some of us wear similar t-shirts (I have a t-shirt that reads “The Lord be with y’all”).
It was our honor and privilege to attend Hanukkah celebrations at Temple Shalom in Fayetteville this evening. The evening began with a blessing over the separation (Havdallah, the candle lighting to end Sabbath).
This included a nice hymn, “A good week. A week of peace/May gladness reign and joy increase.” Also the Kiddush, and blessings over the spices and the candles. We sang these standing in a large circle, then danced to the song even most non-Jewish communities know well, the Hava Nagila (let us rejoice).
Two enthusiastic Fellows from the Institute of Southern Jewish Life taught many of the traditions. The Institute sends out nine Fellows each year. They spend their year conducting Sunday school type programs in the synagogues they serve.
I love Temple Shalom’s mission statement, “Temple Shalom is located in the city of Fayetteville, nestled in the Ozark Mountains of Northwest Arkansas. We are a small, tight-knit, welcoming congregation representing a diversity of practices, and dedicated to serving as the focal point for Jewish life in our small corner of the world.”
Although past years have seen 50-60 participants in programs like the Hanukkah party, this year over 150 people were in attendance, almost all (with the exception of our Lutheran household and a few other visitors) were Jewish. Although I do not know all of the reasons for this growth, my guess is that a) it is an attractive community engaging in effective forms of outreach, and b) more Jewish families and individuals are moving to NWA.
After prayer, we lit the Hannukah candles, and we ate. I think my favorite were the latkes. I’m a huge fan of potato pancakes soaked with sour cream or apple sauce. “Latkes (Yiddish: לאַטקע) are traditionally eaten by Jews during the Hanukkah festival. The oil for cooking the latkes is symbolic of the oil from the Hanukkah story that kept the Second Temple of ancient Israel lit with a long-lasting flame that is celebrated as a miracle.”
Then there was the potluck. Lots of great hot dishes and more latkes of various shapes and flavors. We focused some of our attention on the sweets. I have this evening eaten a chocolate version of the Decalogue. Certainly evocative of Psalm 19: “The law of the Lord is perfect, sweeter than honey.”
But the best part of the party was the fellowship. Although we had to leave early for family bedtimes, we had the opportunity to spend an evening with neighbors and friends we love and deeply cherish.
We share this common story, the rededication of the Temple in Jerusalem, and Lutherans and Jews also share a common immigrant story to Arkansas. Here’s to lighting candles together, lights that fend off the darkness and give indication of our joy.
Most of us are hitting the road for the Thanksgiving holiday. With gratitude on our minds, we are grateful to all of you joining us for our “Southern & Jewish” conversations on this blog! What are you thankful for this year?
Happy Thanksgiving, y’all!
With Rosh Hashanah and Yom Kippur just behind us, I thought I would share a little bit about the significance of these holidays from the perspective of historical research.
When I have only one day in a town to research the history of its Jewish community, I don’t have time to scroll through 100 years of daily newspapers on microfilm. Fortunately, there are a few tricks that help me to quickly find a needle (or mention of the local Jewish community) in the haystack of multiple microfilm reels. One useful shortcut is the “High Holiday Research Method.”
I have compiled a list with the dates of every Rosh Hashanah between 1880 and 1960 (thanks to Hebcal!). Usually, the local newspaper will have some mention of the Jewish holidays and often will describe the activities of local Jews. For example, in Lockhart, Texas, I found a mention of a short-lived Jewish congregation that met in a rented hall for the High Holidays in 1922, attracting Jews from several other small towns in the area. This Lockhart congregation did not last for long, and the tiny Jewish population left in town had no recollection of it. Were it not for my finding this Rosh Hashanah notice, this congregation may have been lost to history.
Newspapers from around the time of Rosh Hashanah and Yom Kippur also contain ads run by local Jewish merchants informing their customers that they will be closed on the holidays. These ads are a great way of determining which stores are Jewish-owned, and offer insight about what we here at the ISJL call the “southern Jewish experience.”
One of my favorite of these ads comes from Meridian, Mississippi in 1942. Most of the town’s Jewish merchants banded together to take out one ad, announcing the closing of all of their stores for Rosh Hashanah. The sheer number of businesses, fourteen, attests to the important economic role played in Meridian. Also, notice that the ad declares that the stores would be closed on Saturday, the Jewish Sabbath. Clearly, these stores were usually open on Saturday, the best day of the week for business.
It was almost impossible for a Jewish merchant in Meridian to be shomer Shabbos and make a living. Thus, they had to adjust. In the early 20th century, Meridian’s small Orthodox shul held Saturday morning services at 6 a.m. so members could pray on the Sabbath and then get to their stores in time to open for business. And yet, as the 1942 ad attests, even as they adapted their religious practices, Jews were not willing to give up the high holidays. This was not easy. Indeed, several of these stores opened at 6 p.m. on Rosh Hashanah to try to recoup some of the losses they would incur.
Today, only a small number of southern Jews own retail stores and such ads are largely a thing of the past. Future historians will probably not find much value in the “High Holiday Research Method.” Yet as some aspects of the southern Jewish experience change, some stay the same, as many southern Jews still wrestle with the dilemma of how to maintain their traditions as a tiny minority living in the Christian Bible Belt.