Elijah and the Jewish View of Salvation

There is an old phrase from the midrashic tradition of Jewish storytelling that goes, "When the Messiah comes all prayers will be abolished except one: The prayer of gratitude". In order to understand the true gravity of this sentiment, one must first understand the Jewish version of the messianic age and the purpose of prayer in Judaism. This takes some study, as the most pervasive philosophy of a Messiah and the function of prayer in Western religion differs from Jewish theology greatly.

To approach the topic of the messianic age in Judaism, it is best to start with the concept of Elijah, perhaps the most revered Jewish prophet next to Moses. Elijah is a deeply symbolic figure, featured in many places throughout Jewish ritual to indicate one of many different concepts, all united by the pursuit of total peace that is central to Jewish philosophy. As the story goes, Elijah is supposed to return to the realm of the living to herald the coming of the Messiah and thus the beginning of an age of unbroken peace. It is important that Elijah precedes the Messiah because, as is often the case in the Jewish approach to figures of power and authority, it is contradictory for a truly holy individual to announce his or her self as that would be immodest.

The nature of the Messiah is entirely mysterious. Even the term itself, derived from the Hebrew word Mashiakh (lit. "anointed one") makes no indication about what form the Messiah will take. Though if one understands the requirements for the appearance of the Messiah in Judaism, one knows that form or even function are irrelevant.

This is because the conditions for the return of Elijah and the appearance of the Messiah are for the people of the world to have already achieved Tikun Olam, the repair of everything. This is an ideal state of peace in which there is no injustice left in the world. Elijah and the Messiah are then mere indications that paradise has been created, or rather returned to, by those who could easily choose not to maintain the peace. It is not the Messiah who perfects the world, but the normal people who live in it every day.

So, when we read that midrashic phrase, we can begin to see the depth of its meaning. Most Jewish prayers are an entreaty to make and expand peace, to bring comfort to those who suffer and to remember the importance of diligent uprightness. Upon achieving Tikun Olam there would simply be no need for these reminders. They will have become second nature. All that would remain would be to look on the harmony of the world and be thankful for it, to see goodness and know that it is hard-won wherever it exists.

Jewish Nobel Laureates

Jewish culture has always highly valued education and thus professions that rely on mental prowess. This is why such a significant fraction of all the people to win the Nobel Prize have come from Jewish backgrounds. There are many Jewish Nobel Laureates in every category of the prize, great contributors to global society who have stood as shining examples of their people. There are certainly too many Jewish Nobel Laureates to feature in this article, but here are a few of the most notable among them.

Johann Friedrich Wilhelm Adolf von Baeyer was the first Jew to ever receive the Nobel Prize, winning the 1905 prize for chemistry. He was recognized for synthesizing indigo, the active component of blue dye. This may not seem like a big deal, but the ability to create synthetic blue had a huge impact on society, especially economically. Natural indigo is rather rare, which made it a major commodity for thousands of years. Johann von Baeyer's work essentially made the color blue affordable. Without his work in pigment synthesis, another famous Jew named Levi Strauss wouldn't have been able to sell so many of his odd, denim pants.

 

Boris Pasternak, winner of the 1958 prize for literature, is a unique case. He is one of only four people ever forced to refuse the Nobel Prize. The other three were forbidden to accept it by the Nazi German government, while Pasternak was denied the award by the Soviet Russian government. Boris Pasternak is nonetheless one of the most influential writers of the 20th century. His novel Dr. Zhivago is often cited as a seminal work of dissident literature and he also endeavored to translate the works of William Shakespeare and Johann Goethe for Russian speakers.

 

Ernst Boris Chain and the work he did to win the 1945 prize for medicine is a testament to the importance of cooperation. Along with Howard Florey, Chain picked up Alexander Fleming's work concerning penicillin to prove that it was viable as a therapeutic substance. Fleming, who discovered penicillin in the late 1920's, had been unsuccessful in his attempts to generate large quantities of the substance or to unlock its potential as a disease-fighting agent. Chain and Florey's research revived penicillin and focused its applications, proving that it is a great community, not just great individuals, who change the world.

 

Albert Einstein and Niels Bohr, the winners of the 1921 and 1922 physics prize, respectively, were instrumental in the discovery of the principles of quantum mechanics, the basis for much of modern thought in the field of physics, including harnessing nuclear fission. Without their work the atomic bomb never would have been invented, but we also wouldn't have the nuclear power reactor or radiation oncology.

 

Henry Kissinger officially won the 1973 peace prize for his work on the Paris Agreement, the diplomatic discourse that effectively ended the Vietnam War. More broadly, Kissinger's great contribution to the world was his pursuit of peace between capitalist and communist societies in the midst of the Cold War. He popularized the policy of detente, the de-escalation of governmental hostilities that opened up relations between the United States, the USSR and China, among others.

 

John Harsanyi was another great collaborator, working with the famous John Nash and Reinhard Selton to win the Nobel Prize for economics in 1994 for their work in equilibrium selection, an economic theory that has been vastly influential in the still-emerging field of incentive-driven behavior. Harsanyi's work in Game Theory was instrumental in applying models of human behavior to economic fluctuations.

The Politics of Judaism

This week in the United States is Election Week, the time when people in all 50 states cast their votes for issues and representatives at the local, state and national levels. There is often a great social weight to the decisions we as citizens make each November, which means that everyone of voting age is asked to consider his or her own social philosophy. For many, this boils down to a series of moral choices. When issues like health care are on the ballot, the way we feel about social responsibility definitely factors into the decision. For Jews we have to ask ourselves what our faith's philosophy says regarding the issues of our time. If our writings don't directly address these topics (as they often don't given how old many of them are), we have to extrapolate answers based on the spirit of the law rather than the letter. So, what is the Jewish perspective on the hot-button issues facing Americans in November 2010?

Health Care

Some states have ballot measures related to the ongoing reform of the American health care system this year. Approaching this topic is fairly simple from the Judaic perspective, but it's not cut-and-dry. Plainly, it is only consistent with the Jewish philosophy that the preservation of life and health are paramount in our responsibility as people. Any bill or initiative that makes it easier for as many people as possible to receive proper health care should be supported by Jews.

There is, though, one provision to this belief. The Jewish principle of Mitzvah, acts of goodness for the better of the world, does not require us to give of ourselves regardless of personal circumstance. If committing a mitzvah does more long-term harm than immediate good, or if in doing the mitzvah we give more of ourselves than we really have in our power to give, then it is not really a mitzvah. Modern health care policies are complex and not all of them truly benefit those who need medicine. Know what you are voting for before you vote and be sure that you are not putting those in need at a disadvantage with your vote.

 

Marijuana Decriminalization

Neither in the Torah nor anywhere in the commentaries do any Jewish philosophical texts say anything specific about cannabis, or for that matter the majority of psychoactive substances. The closest related text is in the Toritic and Talmudic discussions of drunkenness. Simply, intoxication of any sort is dangerous, especially when one is responsible for the well-being of others. It is not a sin merely to become intoxicated, but any acts of harm one commits while intoxicated are no less grievous as a result. Marijuana is an intoxicating substance, so if it is used (as it most certainly was in the time when the first Jewish texts were being composed) it should be used carefully and in moderation.

This in mind, whether or not our society removes most or all penalties for possessing, using and distributing marijuana is only a Jewish concern insofar as which option limits the potential for the irresponsible use of the substance. Will decriminalization make it easier or harder for children to obtain marijuana? Will a lack of penalties encourage or discourage excessive use? Do the decriminalization initiatives include provisions related to operating a vehicle or heavy machinery while intoxicated on marijuana, or for that matter acting as a child's guardian under its influence? These are the important Jewish questions for this issue, not the inherent moral qualities of the substance itself.

 

Limitation and Accountability of Elected Officials

There are several ballot measures this year that will determine new laws about people in positions of political power. Both biblically and historically, Jewish philosophy hasn't been kind to politicians. While Judaism is far from anarchistic, it generally favors judicial powers over legislative or executive powers. Any initiative that would hold elected officials more accountable to the law and public would be consistent with Jewish philosophy, especially if that initiative removes any privileges afforded to elected officials that exempt them from the same laws as the general public.

 

As Americans we have a responsibility to vote for what we believe is best for our country and its interactions with people all over the world. As Jews it is our duty to influence the preservation of life and uprightness wherever we go. When you cast your vote this week, do so with mitzvah in mind.

Young Jewish Professional Events

Jewish culture is all about community, though in the modern day it has had trouble accounting for demographics that mostly didn't exist before the 20th century. While Jewish organizations like synagogues, community centers and college campus Hillel give plenty of social options for Jewish youth and families, their programming tends to drop off considerably for unmarried individuals who no longer attend school. The young Jewish professional is among the least likely Jewish demographic to participate in any kind of religious community, be it joining a synagogue or participating in local events. After all, why should they take part in a community that does little to meet their needs, either spiritually or socially? The challenge for modern Jewish organizations is not how to draw young professionals to their existing structures, but deciding what kinds of new programming they can launch to appeal to this woefully under-serviced group. The following are a few ideas for young Jewish professional events, whether in an established organization or as a stand-alone activity.

Get Moving, Get Active

Far too many synagogues and other Jewish community organizations limit their concept of young professional events to formless social gatherings like happy hour at a bar. These rarely result in the attendees joining the organization or even visiting other events from the organization. This is simply because it takes more to break the ice for people than just a few drink tickets. Contrary to popular belief, a shared heritage is not enough of a common bond to turn people into friends. They need shared experiences. That's why augmenting that old "Young Jews + Free Drinks" formula with something like a simple team sport, dance lesson or hiking trip can do more to bring these strangers together. By letting them focus on the activity instead of the pressure of making a first impression on potentially dozens of people, their socialization becomes more relaxed and natural.

 

Guide for the Perplexed (and Impoverished)

No Jewish community has a shortage of study groups and lecture series, though they tend to draw an older, more established crowd. The two main reasons for this are appeal and money. Even on those few occasions when a class or speech on a topic that would interest young Jewish adults comes around, it's often out of the price range for people in the early stages of their careers and usually with a fair amount of college debt hanging over their heads. By reducing class fees and making Jewish history and philosophy relevant to young professionals, those seeking a community experience will find time in their schedules not just to learn, but to learn together with others.

 

Tikun Olam with New Friends

Especially in the past few years, educated people in their 20's have been a major force for volunteer charity work and political action. The passion of youth combined with the constant information stream of the Internet have mobilized young people and given them a strong sense of social responsibility. Organizing young Jews to participate in a worthy cause in their city can be as simple as starting the right website. By bringing young Jews together to serve their community and make the world a better place, a well-organized volunteer event can give them a meaningful foundation on which to base their new friendships, as well as making the Jewish community a concrete part of their lives rather than just an ephemeral heritage.

 

It's a sad misconception that young Jewish professionals aren't interested in their religious community. Given activities and substantive experiences to share with people their own age, they can be just as present in the Jewish world as anyone.

The Importance of Shabbat

Of the Ten Mitzvot (or Commandments), only the fourth dictates a specific ritual. The text states, roughly translated from the Hebrew, "Remember the day of rest for its holiness" (zakhor et yom shabat l'kodsho). For thousands of years, this has been interpreted to mean that the seventh day of the week should be reserved for some sort of religious observance, the rituals we now simply call Shabbat. The rituals of Shabbat have come to include many things both at home and at the synagogue. But why is this observance so important that it deserves to be mentioned alongside the very moral core of Jewish philosophy?

The rest of the Ten Commandments are fairly simple and straightforward. They describe individual things people should or should not do in order to maintain a righteous and peaceful society. The tradition of Shabbat is no less essential, though it is considerably more complex. In short, Shabbat is a means to keep a community together. This requires specific attention paid to many different levels of our social and personal lives.

The most inclusive aspect of Shabbat is the weekly service at the synagogue. It is at this time that a vicinity's entire Jewish community is meant to come together, both to receive the next lesson in their continuing religious education and to spend time with those friends and acquaintances they might otherwise not see over the course of the week. This keeps Jews connected with other Jews just as it keeps Jews connected with the Torah. By singing, praying and eating together, Jews form a unique, lasting bond with one another during Shabbat.

Just as important as the Shabbat service is the Shabbat meal. This more often includes just close friends and family, hosted in a home rather than in a public place. Insisting upon a formal but friendly Friday night dinner makes sure that a family (especially in this busy, modern era) spends time together. Making the meal special makes it something to look forward to, differentiating it from the hum-drum dinners of work-weary weekdays.

On the most personal level, Shabbat is a time when each Jew can relax and reflect on the week as an individual. Though so much of Jewish culture revolves around community and family, it's still necessary for a person to decompress on his or her own. Shabbat, at its best, is supposed to be a time of comfort and relaxation. Though there are no formal rituals about the responsibility one has to one's self on Shabbat, it's well within the spirit of the day to indulge in those things that relieve stress and give one a sense of peace.

Without a day dedicated to rest and reaffirmation, a Jewish community simply doesn't work. As the commandment implies, Shabbat is a vague but necessary ritual. Its specifics may change with time but its core value is always the same.

Interfaith Marriage and the Modern Jewish Home

Jewish culture has often been associated with progressive politics, especially in the United States. Jews were some of the most common white supporters of the rights of people of color in the integration debate of the 1960's. Jews have always been present in demonstrations of anti-war protest, at the forefront of the gender equality movement and most recently in the acceptance of equal rights for same-sex couples. Still, there are a few cultural sticking points that keep Jewish culture within a somewhat conservative state of mind. The most prevalent belief is that Jews should only ever marry and have children with other Jews. What place does this belief have in modern American (or even global) society and is it still a valid point of view?

The most common impetus for the insistence of marriage within the faith is that a solidly Jewish home is essential to the preservation of Jewish religion and culture within that home. It's true that the majority of Jewish ritual revolves around the everyday aspects of family life, rather than beyond the home in synagogues and other Jewish organizations. Many practices, from affixing a mezuzah to the door, to keeping a kosher kitchen and observing the rituals of a Shabbat dinner, are wholly dependent on the level of dedication a family has to their faith. Plainly, there is no Judaism without a Jewish home.

Naturally, this begs the question, "Is it possible and practical to maintain all Jewish traditions within an interfaith home?" Well, that depends on a number of decisions an interfaith couple will have to make together. If one of the partners practices a different faith, do those practices interfere with or contradict the Jewish practices? Does that faith teach a conflicting moral code or worldview? More to the point, to what extent does a parent's faith influence the faith of a child?

The truth is that these are all case-by-case issues. It's irresponsible to apply a one size fits all attitude to any aspect of marriage or child-rearing. It's certainly possible for a modern individual to practice his or her own religion without conflict with the practices of his or her partner, though as with all aspects of a healthy relationship this requires honesty, solid communication and the utmost respect.

As for how an interfaith home might affect the expectations a child perceives for his or her self concerning religion, this is the most complex issue at hand. The biggest fear inherent to this debate is that a child may feel like he or she is being asked to choose between parents by choosing one faith or the other. It's also likely that the child simply won't form a connection to either faith and choose to live a secular life, or to adopt a faith that appeals to them outside the home.

Which brings us to the final and ultimately most important question: Is it right or even meaningful to impose a religion upon a child rather than allowing him or her to choose a system of beliefs? In today's increasingly global, heterogeneous society, do we help or harm our children by instilling them with a sense of distinct, though inherently isolating heritage? For our purposes as Jews, can we even really call a person a Jew if he or she never really chose to live a Jewish a life, but lived one by default?

After all the communal concerns and the pressures of heritage have been expressed, we have to accept that faith is a matter of personal devotion. If one finds it too difficult to be a Jew whenever conditions are less than ideal for Jewish practices, that merely calls that individual's devotion into question. Though community is essential to the Jewish experience, the extent to which each individual is a Jew is dependent on that individual's passion and practice. As for our children, we cannot make Jews of other people, we can only choose to be Jews ourselves and use our knowledge to educate those who wish to learn.

Mysticism Demystified: Tzadikim Nistarim

One of the great Jewish metaphors is that of the Tzadikim Nistarim, "The Hidden Righteous". It is the concept that, at any given time, there are 36 truly righteous people living in the world. This idea first appeared in the Talmudic tractate of Sanhedrin more than 2000 years ago and has remained a part of Jewish mystical conversations into the modern day. Hidden within the concept of the Tzadikim Nistarim is a thoughtful, somewhat ironic understanding of righteousness and leadership in Jewish philosophy.

The very basic premise of the Tzadikim Nistarim states that, at all times, there are 36 living individuals who embody true righteousness and enlightenment in the world, such that they are suitable representations of the best of humanity. In Christian parlance, they are living saints. When one dies, another immediately rises to take his or her place. There are some conditions to this designation, though. First and foremost, one of the Tzadikim Nistarim would never reveal him or her self to others, if he or she is even aware of the position at all. To do so would be to invite worship, invoke power and indulge in pride, all things that are inherently unrighteous. Conversely, if someone should, by some means, discover one of the Hidden Righteous, it is the first party's responsibility to keep the identity a secret.

Because it would be functionally impossible to actually identify any given generation of Tzadikim Nistarim, we must look to the lessons we can learn from the information we have. Without even supposing these people literally exist, there are many ideas that can be unpacked from the legend. On the very surface, the concept presupposes that human beings are capable of true righteousness, that though sin is an inescapable part of life its existence doesn't preclude the possibility of goodness in people. The Tzadikim Nistarim are not magical or supposed to be more or less blessed than anyone else. In the absence of divine decree, we must assume that the Hidden Righteous are good of their own volition. If a normal person is capable of being among the 36 most righteous people alive, surely everyone else is capable of some fraction of that righteousness.

Even more stirring is the realization that, at least conceptually, everyone is either more or less righteous than the next person. Plainly, if you are less righteous than the Tzadikim Nistarim, perhaps you are more righteous than another person and thus capable of being even more righteous than you are now. By having the nigh-unattainable goal of being as good, modest and thoughtful as the 36 best people alive, you have functionally infinite room to improve yourself. This is a very Jewish philosophy, the idea that goodness knows no bounds and improvement is indeed a life-long mission.

There is also the unmistakable mark of numerology in the Tzadikim Nistarim. It has always been stated that there are 36 of them, 36 being the well-known Jewish number symbol for life itself. Hebrew numbers are represented by letters, so some numbers spell words and vice versa. The Hebrew word "khai" means "life" in the singular and its letters add up to the number 18. Since in Hebrew and in Judaism the concept of life as a whole is stated in the plural, 36 (double life) is the proper representation of the entirety of creation. The connection is clear. The Tzadikim Nistarim exist because of and in service to life itself. Ergo, the origin and purpose of righteousness in Judaism is also life.

Though it sounds almost like the premise of a comic book, the Tzadikim Nistarim, the Hidden Righteous, are a dense, complex lesson about the way Jewish philosophy views the question of goodness. It concludes that righteous behavior is possible for regular people, that it is not meant to acquire power or praise, and its foremost purpose is to better life itself.

The Aurochs: Bull Of Myth and Legend

The aurochs was a powerful and enormous beast, the progenitor of our domestic cattle.  It transfixed humanity across the globe with its power and grace, and features large in artwork from the Paleolithic cave paintings of Lascaux to parlor paintings of the 16th century.  It was mentioned in the bible, by Julius Caesar, and was the mold on which the ancient Greeks invented the Minoan legends of the minotaur.

Then we killed it.

At one point the aurochs roamed the earth from the British Isles and Scandinavia, south through the Middle East to Africa, into India, and throughout central Asia.   last aurochs died of natural causes in the forests of Poland in 1627. 

The aurochs was legendarily bad-tempered, but also very tasty and with a useful hide and skeleton.  Despite its usefulness, it stood six feet tall at the shoulder and weighed over a ton, which probably made it a natural choice for domestication.  Domesticated cattle first became genetically separated from the aurochs line approximately 10,000 years ago.  We bred cattle to be smaller and gentler, but we continued to hunt the aurochs for sport.

Bringing the aurochs back has become an interesting challenge, and one which many people have attempted since its extinction.  In the 1920s, two German brothers and zookeepers began a program to breed aurochs back from modern cattle.  Their idea was that the genetics of the aurochs must still survive in contemporary cattle, so it was just a matter of choosing the most aurochs-like cows, and breeding them back to each other.

This resulted in a breed of cattle which physically appears similar to the aurochs.  It is known as the Heck cattle, or Reconstructed aurochs.  Unfortunately, the genetics of the Heck cattle are completely different from the real thing.  And the Heck cattle are aurochs-like in appearance only, lacking both the behaviors and the genetic legacy of actual aurochs.

(What is less well-publicized is that the Nazis were ultimately responsible for this project.  Herman Goering had dreams of "restoring" eastern Europe to a state of primitive Aryan wilderness.  He apparently commissioned the Heck brothers to begin the aurochs project.  They also went on to recreate a primitive form of native horse, known now as the Heck horse.)

Another attempt at recreating the aurochs is made possible through modern genetic science.  Several groups of researchers are racing to recreate the aurochs genetically, using gene sequences from both modern cattle and genuine recovered aurochs genetic material.  According to this theory, a real aurochs "test tube baby" could be implanted in a regular cow, who would serve as a brood mother to bring the baby aurochs to term.

The aurochs is often confused (both now, and back then) with the wisent.  This is a European version of the American bison which was very nearly wiped out in WWI.  The wisent is a taller, more solitary buffalo which roams the forests of Europe.  Unlike the American bison, which grazes the plains in vast herds, the wisent keeps to smaller herds of 10-20 members. 

Photo credit: Flickr/higgott

"My Life in Orange: Growing Up With the Guru" by Tim Guest

I grew up near the Oregon border in Washington state; one of the biggest controversies that surfaced in my early years was the take-over of Antelope, Oregon by the Bhagwan Shree Rajneesh. The media was full of negative news reports about the commune and eventually the Bhagwan was forced to leave Oregon and died soon after. A few years ago, I met a couple from Austria who had lived in the commune. When I asked them how they felt about their experience there, they replied that it was, “Wonderful.” I just read an intriguing memoir, My Life in Orange by Tim Guest. The author spent much of his childhood years in the Bhagwan’s communes- his view of the commune was not quite as favorable as that of the Austrian couple’s.

The Bhagwan Shree Rajneesh was a spiritual guru who started out by building a large ashram in India in the 1970’s. From what I read HERE, possibly as many as 50,000 westerners visited the guru’s ashram in hopes of finding a new way of life. He taught free love, and offered a significant amount of philosophical advice to his followers and aspired to improve the human race.

As told by Tim Guest, children were often kept separate from their parents at the commune (the Bhagwan actually advised couples NOT to have children.) Many years after the author left the communes and the Rajneeshis, he wrote his mother a letter telling her how disappointed he was in her for her choice to force him into such a strange lifestyle) He was allowed to sleep in his mother’s bed three nights a week, but did not get to see her as often as he would have liked.

While the first ashram was in India, the whole organization moved with the Bhagwan to England next.  After the members of the ashram, known as sannyasins, and the Bhagwan himself made their big jump, the British media had a field day with the Bhagwan and his fans. In response to a sannyasin event at a hotel in which the revelers enjoyed sufi dancing, meditation, and more, one headline read, “SEX GURU FOLLOWERS MAKE LOVE IN HOTEL LOBBY.”

Soon after the event, the Bhagwan decided that in order to be a true religious teacher, he would have to be silent because of the inadequacy of words; he was true to his word and the author and the sannyasins did not see (or hear) from the guru for a while. He then determined that it was necessary to spread his message in the United States.

Challah Recipe

Challah is the traditional ritual bread of the Jewish people. Its recipe dates back as far as the Jewish exile in Babylon and possibly earlier. In addition to being a very tasty, unique food, challah is a deeply symbolic item. Its ingredients are rich and luxurious, certainly too costly to be used for everyday bread. Challah is the bread of the sabbath, an aesthetically pleasing sacrament that is not only the beginning of the shabbat meal, it is also a confluence of symbols.

To make a loaf of challah from scratch, first combine the following wet ingredients.

  • 1 cup of warm water
  • 1.5 to 2 teaspoons of active dry yeast, sprinkled over the water
  • 1/2 cup of milk
  • 1/2 cup of honey
  • 2 tablespoons of vegetable oil
  • 2 eggs
  • 1.5 teaspoon of salt

After all of these ingredients are completely combined, add four cups of all-purpose flour to the mixture, one cup at a time. Make sure each cup of flour is fully incorporated before adding the next cup. Beat the mixture until it is smooth and no longer sticky. You may need to add a few more pinches of flour while mixing. Next, cover the dough with a damp cloth for at least an hour while it expands. When it has reached approximately double its size, divide the dough into three, inch-thick "snakes" then pinch one end of each together and braid the pieces together into a loaf. Place the loaf in a warm place under a damp cloth and let it rise for an hour. Then, brush the loaf with one beaten egg and sprinkle with poppy seeds. Place the loaf in an oven preheated to 375 degrees and bake for 40-45 minutes. The challah should come out with a golden brown crust and make a hollow sound when you tap the bottom. Let it cool for an hour, then slice. The bread should have a slight yellow tint and a sweet, mildly cakey flavor.

As you can see, challah is an unusual bread. Most breads don't use so much (or any) egg and honey, nor are most breads braided. What is the meaning of these strange things? As previously noted, challah is a luxurious ritual bread. It is meant to have rich, flavorful ingredients. Milk and honey are famously the two descriptors of the Promised Land in the Torah. They are symbols of prosperity and joy. Milk is an indication of plentiful livestock, which for a pastoral people like the Hebrews were the main sources of wealth. Honey was a rare delicacy that was difficult to harvest. Having both of those things in the bread makes it a symbol of material comfort.

The egg is a symbol of fertility in practically every culture on Earth. Eggs are prominent ingredients in challah, indicating the value of family in Jewish philosophy. Poppy seeds, which aren't present in all challah recipes, refer to the highest luxuries of the ancient Near and Middle East. Poppy flowers were associated with grand kingdoms like Persia and Lebanon. As for why challah is braided, that was a later addition in the Ashkenazi tradition. The braid is a symbol of plurality, referring both to the strength of community and the many aspects of creation. Braided bread, just like braided candles and braided hair, symbolize the unity of the Jewish people.

Challah is a delicious, unique bread and one of Jewish culture's great contributions to the kitchen. Making it at home is easy and it pairs well with other Jewish favorites like chicken soup and red wine, as well as butter, jam or even as a base for French Toast. Sweet, dense and beautiful, challah is the food of Jewish ritual.

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