The Cat That Ate the Cannoli

Tales From Jewish Italy


During the warm summer months our little synagogue in Bella Italia springs to life. Both my home and the synagogue I started in 2006 are located in the tiny village of Serrastretta in Calabria mountains, near the “toe” of the Italian “boot,” and throughout the late spring and early summer we welcome Bar and Bat Mitzvah families from around the world who want to give their children an understanding that there are places on the planet where it’s not easy to be Jewish.

A visit to our synagogue, Ner Tamid del Sud, (The Eternal Light of the South) makes the point. As the first active synagogue in the south of Italy since Inquisition times, we offer a pluralistic approach to Judaism in that we are open and welcoming to Jews of all backgrounds. We extend the hand of Jewish welcome to interfaith families, gay and lesbian couples and their children and B’nei Anousim, Italians whose Jewish roots go back centuries to the time when they were forced into Christian conversion.

This summer we had the honor and delight to welcome eight Bar and Bat Mitzvah families from Italy and the United States. All of us, including many of our local members, kvelled as children from California, Chicago, Washington, DC, Rome, Naples and Jamaica read from our antique Torah scroll that dates back to 1783.

In Italy we have a saying, “i quattro gatti” – “The Four Cats,” which is used to describe a very under-attended event. For example someone might ask, “So how was the turn out for the lecture?” If there were fewer participants than expected, the response might be, “Ci sono stati quattro gatti.” – “There were four cats!” Meaning that attendance was not so good.

In 2006 when we dedicated our Calabrian synagogue, we were the synagogue “di quattro gatti,” the synagogue of “the four cats,” in more ways then one. In the early days we worked hard to help local Italians discover and embrace their Jewish roots and slowly, very slowly, residents of our village and surrounding towns began to want to learn more about their ancient Jewish heritage. Some Shabbat mornings we hosted five or six congregants and there were services where it was difficult to make a minyan. Synagogue Ner Tamid del Sud began as the synagogue of “the four cats!”

And then there is the fact that, yes. indeed, we really do have four cats! There’s Toppi, Tilllie, Tommasina and Tigrino, all of whom welcome our local and international guests to the shul. Our Bar and Bat Mitzvah boys and girls are delighted with our friendly critters and when Domenico, the local photographer arrives to shoot the family photos, most of them want at least one picture with the cats.

So that’s how it was when Maddy and her family from California came to Serrastretta for her Bat Mitzvah ceremony. All was going well until just before the Torah service. That’s when Maddy got the giggles. We all looked in Maddy’s direction to see what tickled her so and then we saw him. There was black cat, Toppi, perched on the oneg table, holding one of our cannoli in his mouth, wiggling it like he was smoking a cigar!

Later on as we made kiddush under the grape arbor, Maddy mused that becoming Bat
Mitzvah in Italy was truly a unique experience. She was touched that she stood on a mountain top in a tiny synagogue with Italians who want so much to be Jewish that some of them traveled hundred of miles just to share the service with her. “And not only that,” Maddy said. “I’ll bet I’m the only Bat Mitzvah girl who shared her day with the cat that ate the cannoli!”

Chuppah History and Traditions

...from Italy and Around the World

A gorgeous chuppah courtesy of www.violamalva.it

Of all of the traditions that define the Jewish wedding ceremony, the chuppah, or bridal canopy, is one of the most symbolic and important. The canopy itself is a symbol of God’s love above the married couple as well as the home that they will now share as husband and wife. The traditional chuppah (dating back to the 1300’s) features open sky above to acknowledge God as Creator, who infuses marriage with deep spirituality and cosmic significance, while the chuppah’s four open sides symbolize the open horizons that the couple will share in married life together. For all of these reasons it is most meaningful for Jewish weddings to be held outdoors with blue sky above, and below, a surrounding panorama of natural creation.

The word chuppah is a Hebrew word, whose origins are found in the Hebrew Bible in Joel Chapter 2 as well as in Psalm 19. The traditional cloth canopy and four supporting poles has come to represent the Jewish home. Additionally, it serves to remind us Abraham’s tent that was open on all four sides—the world’s first indication of the value of hospitality. During the ceremony, no chairs or other furnishings are placed under the chuppah to indicate that more important than possessions, are the people who live inside. This alone is the foundation of a Jewish home.

This original chuppah is the creation of a family heirloom.

As a rabbi who officiates for Jewish and Jewish Interfaith weddings in Italy, I often help couples incorporate Italian Jewish traditions into their ceremony.  For example, in the Italian Jewish wedding it is traditional to use a crocheted tablecloth or bed covering which, after the ceremony, will be used in the couple’s home. In fact, the Italian phrase, “sotto la coperta,” (or “under the covering”) signifies the bridal canopy from ancient times. Canopies are often passed from generation to generation as family heirlooms, while other brides and grooms might create their own chuppah covering that has its own special meaning.

Aid workers in Africa made their own from African Kente cloth.

The basic structure of the chuppah, a canopy supported by four poles, can be as decorative or as simple as suits the taste of bride and groom. Festooned with flowers, vines, olive branches or ivy, many chuppot visually represent the personality of the budding family it houses.

In Case You Missed It...

Hello, readers. Some of you might be finding us for the first time. If you're new to this blog, or you've only read here and there, take a minute to review this recap, and check out what you might have missed:

Ancient Synagogue in Calabria Comes to Light
Read about the ancient synagogue discovered in Southern Italy. Led by Professor Enrico Tromba, an archeological team revealed this buried treasure unknown to the region's modern day community.

Seniors Make Their Own Western Wall
Residents of Kobernick House in Sarasota, Florida constructed their very own "Western Wall" by hand. Far beyond an arts and crafts project, this homemade replica brought something so special a little closer to home. 

Mimouna
Learn about this Sephardi Pesach celebration! With good food, family, and friends, you may just decide to make Mimouna part of your traditions.

Jewish Seniors Reach Out to Jewish Soliders
Senior citizens of western Florida connected with Jewish soldiers in Afghanistan. Read about the fine work of Project M.O.T., and the difference these Seniors made for Jewish soldiers overseas.

"I'm Italian, Could I Be Jewish?"
If you've ever asked this question, then this is the post for you. The Italian Jewish Cultural Center of Calabria offers a wealth of information and resources on this very subject.

Torah Comes to Sicily
Read more about this milestone for Sicilian Anouism. The dedication of this Torah is particularly noteworthy because it marks a rebirth for Jewish practice for this Palermo community.

The Mezuzah on Your Mezuzah
Have you always wondered about the history of that little marker on your door frame? Some of what you read may surprise you and make you take a second, loving look at a ubiquitous tradition.

Keeping up with Kippot
The kippah is more than a round piece of cloth or leather; like so many Jewish traditions, it carries with it great history and significance.

Dalida`: The Extraordinary Singer’s Calabrian Jewish Roots
Recognized around this world for her talent and beauty, this singer brought her Jewish heritage to the stage. For these reasons and more, we in Calabria are proud to claim her as "one of us."

Pluralistic Judaism
A new approach to Judaism for the modern individual and today's family. With openness and acceptance, Pluralistic Judaism embraces all who wish to connect with their Jewish heritage and feel at home within a vibrant Jewish practice.


Tiny Travelling Torah
A small-but-remarkable Torah makes its journey to Jamaica for a June Bat Mitzvah. This sacred text may be miniature, but don't judge it by its size.

Tiny Travelling Torah

Bat Mitzvah of Chloe A.

Montego Bay, Jamaica

June 9, 2010

The small Torah from which Chloe read (pictured here in Chloe's arms) was inscribed in south central Europe, possibly in Slovenia or Romania in the years prior to 1880. We know this because after 1880, Rabbis defined the exact dimensions of a scroll and no longer accepted the smaller Torah scrolls as kosher.

These smaller scrolls were made for a particular family and for a specific reason. They were used for travel so that wealthy or very observant Jews could carry a Torah with them for study or teaching.

During times of persecution these scrolls became even more important. In times of great oppression advancing armies would persecute Jews, taking their treasures and destroying ritual items. Historians credit the women of this period as the real Torah heroes, because they were the ones given the responsibility of hiding a Torah scroll--perhaps this very scroll--under their coats or beneath their clothing.

The mantle on our traveling Torah tells another story. It is made from a fiber found in the mountains of Calabria, on a hillside near our synagogue, where Alex, Chloe’s older brother, became Bar Mitzvah last year. The mantle was designed and made by local seamstress, Rossella.

The fiber comes from a beautiful yellow-flowering plant called ginestra. The Jews of our area were the ones to discover the special uses for ginestra, and they encouraged the entire community to gather the ginestra branches. Once gathered, the branches were tied with string and placed in a copper pot of boiling water. After an hour or so, the branches were submerged in the river and held down in the flowing water by a little mountain of rocks. Then, the ginestra branches were left to soften in the river for one whole week.

After the soft fibers were stripped out of the branches and dried, the ladies would comb them between a nail-studded board. These fibers were then fed through a spindle and finally woven into a very coarse fabric, which would be used to to make mats, blankets, bags, sacks and coverings of all kinds. 

This is a piece of ginestra from which the fringe on the Torah mantle was made. These very pieces were woven 130 years ago.

Later on, the Jews introduced the locals to the art of cultivating silk worms and spinning a softer, more pliable cloth, but the art of making ginestra fabric continues in the Calabrian hills to this day. 

Pluralistic Judaism

When our sages taught about the destruction of the first and second Temples, they made it clear that these tragedies occurred for vastly different reasons (Talmud, Yoma 9B).  Sexual immorality, wanton murder and idol worship brought about the demise of the first Temple.

The second Temple, however, was destroyed for one reason alone. In Hebrew it is called “sinat chinam,” a phrase that means hatred without cause. No matter that the Jews of the day studied Torah, observed the mitzvot and donated to charitable causes. None of those activities could ameliorate their despicable personal behavior one to another.

Synagogue Ner Tamid del Sud.

The more traditionally observant Jews would slander their fellow Jews for holding differing beliefs, and more “modern” Jews would point the finger at those whose halachic observance was not the same as their own. Jews from other sects were gossiped about and their beliefs and customs ridiculed. Jews embarrassed one another in public. For this the second Temple was destroyed. Yet, because we Jews seem to continue to engage in “sinat chinam,” baseless hatred of one another, the second Temple has yet to be rebuilt.

The number of Jews worldwide is declining, synagogue membership is at a new low and denominational differences that often result in synagogue snobbery has driven many Jews away from traditional observance an belief. 

Yet, in the face of all of these difficulties, it would seem that a new openness might emerge. One might expect that we Jews would set our specific denominational differences aside and widen our embrace of Jews of all stripes and colors. It would seem that the timing couldn’t be better for a Pluralistic approach.

Italian children with Jewish roots celebrate Shavuot in Timpone.

Pluralistic Judaism is based on the Jewish concept of Tarbut HaMachloket, which, in Hebrew means “freedom of thinking and speech,” and includes behaviors which help Jews of all backgrounds live successfully alongside those Jews with whom one might not agree.

Tarbut HaMachloket has roots in ancient times when conflicting views of Judaism were represented by polar opposites, the houses of Beit Hillel and Beit Shammai.  Hillel’s more liberal views often took precedence over Shammai’s more strict interpretations, however the sages emphasized that both views, although sometimes contrary, were valid.

The Seven Fundamentals of Pluralistic Judaism

Pluralistic Judaism offers a practical application of Tarbut HaMalchloket in the following ways: 

Pluralistic Judaism is open and welcoming to Jews of all backgrounds. This means that all Jews who attend a pluralistic synagogue can expect the full participation of women and the hand of Jewish welcome extended to interfaith families, gay and lesbian partners and their children. A pluralistic synagogue respects traditionally observant Jews who are made to feel at home alongside Jews who are new to or returning to synagogue observance. The pluralistic synagogue welcomes B’nei Anusim, Jews from lost or hidden communities, marranos and conversos, who are beginning to discover and embrace their Jewish roots.

Pluralistic Judaism is non-denominational. This means that the Pluralistic synagogue does not subscribe to any particular stream of Judaism, but is open to the thoughts and ideas of each denomination.  Pluralistic Judaism respects each person’s background and ascribes to the philosophy that “labels are for the jelly-jars, not the Jews.”

Interfaith wedding, Cristina and Aaron.

Pluralistic Judaism does not distinguish between those who are born Jewish and those who are Jews-by-Choice.  Those who are born Jewish and those who have chosen Judaism are equal and are treated as such by the pluralistic rabbi and congregation.

Pluralistic Judaism is organizationally independent and is not affiliated with any Jewish organization or umbrella establishment. There is no bureaucracy or hierarchy. This means that each individual pluralistic synagogue organizes services, festivals and life cycle events to meet the needs of the group.

Pluralistic Judaism asks that each synagogue be self-supporting. There are no set dues or fees. Instead the pluralistic synagogue follows in the tradition of Moses when he asked for donations to support the building of the mishkan; “give when your heart is moved.” The rabbi often holds employment outside the synagogue, and serves her/his pluralistic community on an ad hoc basis. The pluralistic synagogue often shares space with an existing community organization or meets in private homes, always paying its own way as it goes.  

Samantha G. carries the Torah on her Bat Mitzvah.

Pluralistic Judaism respects the Jewish traditions surrounding the Hebrew language. This means that services will include common local language of the congregants as well as some Hebrew but no one need be a Hebrew speaker or Hebrew language expert in order to participate. Hebrew transliteration is accepted as a legitimate first step on the road to Hebrew understanding.

Pluralistic Judaism respects Halakah (Jewish law). In the pluralistic synagogue Jewish law is explained and each person makes her/his own choice as to level of observance. Pluralistic Judaism acknowledges that the word “halakah” is based in the Hebrew root, “holech,” which means “to walk.” Thus halakah is a changing phenomenon, implying that Jewish law moves forward and embraces new knowledge.

Pluralistic Judaism – One Synagogue’s Mission

Pluralistic Judaism is dedicated to achieving a balance between Jewish tradition and new ideas so that Judaism becomes and remains relevant to modern life. We subscribe to the joyful aspects of Jewish observance and we dedicate ourselves to maintaining warm relationships with each other and with the larger community. We extend the hand of Jewish welcome to everyone. We support Tikkun Olam, making the world a better place, and we leave individual political beliefs, parties and persuasions at the door. We respect the land of Israel and honor those Jews who live there as well as those who choose to live in the Diaspora. Our pluralistic synagogue, Ner Tamid del Sud in the south of Italy, offers a home to every Jew.

Dalida`: The Extraordinary Singer’s Calabrian Jewish Roots

Dalida` - As a “Bat Anousim” she was “I nostri”  - “one of us.”

Although she was born Iolanda Cristina Gigliotti, when it came time to select a stage name, she chose “Dalida`,” from the Hebrew for “delight.” And, as Dalida` she became one of the world’s most beloved performers, singing and recording in more than ten languages, including Hebrew.

What is Dalida’s Calabrian Jewish connection?  Her parents, Pietro and Giuseppina were born right here in Serrastretta with the surname “Gigliotti,” a local name  recognized as Jewish  from Inquisition times. In addition it was  “nonno Enrico,” Dalida’s grandfather, who professed Algerian Jewish roots – all of which lead to Dalida’s place of honor in the hearts of Calabrian Jews and of B’nei Anousim everywhere.

Dalida’ was born in Egypt after her parents settled there, a move they made so that her father could pursue his career as a concert violinist. Dalida’ spent her early years in Egypt’s bustling Italian Egyptian community, but she lived most of her adult life in France.

Dalida’ career spanned 30 years with a debut in 1956 and a final recording in 1986, just months before her untimely death. Known throughout Europe and Asia for her sultry voice and thoughtful lyrics, Dalida` is credited for bringing the first ethnic fusion hit to the contemporary music scene. “Salma ya Salama,” based on a traditional Egyptian folk song, was translated into French, Italian and German and sung around the world.

American appreciation of Dalida’ soared after her critically acclaimed Broadway-themed show at Carnegie Hall in New York City, but we Serrastrettesi remember her for the concert she brought to her home town in the 1970’s.

Dalida’s performance of Hava Nagila earned her acclaim early in her career. When asked about why she chose a Hebrew melody, Dalida’ told the audience that the melody was in her blood.  

This year the Serrastretta community remembered Dalida’ on the 25^th anniversary of her death. Our local cultural society, “Associazione Dalidà,” offered a concert in an outdoor theatre that bears her name and special museum exhibit at Casa Museo Dalida`.

As the Italian Jewish Cultural Center in Calabria continues to discover and establish our ancient Jewish presence here in the south of Italy, we are honored to claim the beloved Dalida’ as one of our own.

Keeping up with Kippot

Today, let’s start at the top of our heads with that little circle that is a staple of Jewish fashion. I know that many of you are like me and have drawers full of these—a huge collection. You can find them anywhere. Men find them in the inside pocket of their High Holy Day suit, or in the car in the glove compartment.  Or maybe you have yours scrunched in a little zipper bag that also contains the tallit.

We’re talking about the kippah.

The Kippah Shop In Jerusalem

In a typical Reform or Conservative synagogue, it is common to see a mixture of many different styles of kippot, sometimes based on heritage but often based simply on taste. Almost all synagogues provide simple kippot, mostly the economical light-weight black ones so that anyone who wants to can wear a yarmulke during the service.

This brings me to a frequently asked question: Kippah or Yarmulke? Which word is correct? Actually both are. Kippah is a Hebrew word, and Yarmulke is a Yiddish word that comes from the Hebrew. 

Kippah, the Hebrew word, means, “dome.”  It comes from the evolution of the Jewish head covering that morphed into a little circular “dome” that we place on the top of heads. 

The word Yarmulke is more complex.  It comes from two Hebrew words, “Yareh Malka,” that translate to “the fear of the throne,” or “awe of the throne.”  The Yareh Malka originated from the concept that a person should wear a headcover to remind him of the awe he should have in the presence of G-d. From there the word evolved from “Yareh Malka” into the Yiddush, Yarmulke!

But whether your kippah/yarmulke is black leather and generations old, or satin from the last wedding you attended, or rainbow designed from your granddaughter’s Bat Mitzvah, They have one thing in common: Minhag! Kippot are minhag or “custom.” No Jewish laws exist regarding what kind of head covering should be worn, and furthermore, there is no halakah or Jewish law that requires the wearing of a kippah. So how did they get so popular? Where does this idea come from and why is the wearing of a yarmulke one of the oldest and most obvious signs that the wearer is Jewish? 

Our sages have a variety of opinions. They refer to the Talmud, which justifies the wearing of a kippah because we read in the morning blessing the part where we thank God for "crowning Israel with splendor" (Talmud - Brachot 60b).  

Rabbi Solomon Luria’s wrote about kippah fashion in words that date back to the 1600’s. He told the story of a man who suffered from severe headaches. This man asked Rabbi Luria if he could be permitted to eat bareheaded. Rabbi Luria responded that, while there is no official requirement to wear head coverings even during prayer, the custom had become so widely accepted that anyone going about without a kippah was considered impious; therefore, he suggested that the man wear a soft kippah made of fine linen or silk.

The practice of wearing kippot did, however, make its way into the Shulhan Arukh (Jewish Code of Law, mid-16th century). In the Shulchan Aruk we read that “one should not walk more than four cubits (about six feet) with an uncovered head.” 

In the Middle Ages, French and Spanish rabbis introduced the practice of covering one's head during prayer and Torah study, and Maimonides (1135-1204) similarly ruled that a Jewish man should cover his head during prayer (Mishne Torah, Ahavah, Hilkhot Tefilah 5:5).

In the Torah, Exodus 28:4, we find that although only “The Kohanim serving in the Temple were required to cover their heads,” modern sages saw each Jew as equal to every other Jew and as such, wearing a head covering became an equal opportunity experience for Jewish men and women—Kohane, Levi or Yisraeli—anyone from any of the three Biblical classes could cover their heads if they chose.  

One rabbi puts it well when he says, “Indeed, wearing a kippah is a big statement, and obligates the wearer to live up to a certain standard of behavior. A person has to think twice before cutting in line at the bank, yelling at a waiter or making any kind of a public scene.  Wearing a kippah makes one a Torah ambassador and reflects on all Jews. The actions of someone wearing a kippah can create a Kiddush Hashem (sanctification of God's name).”

 

Over the years I've been asked many times why I always wear my kippah. For me, the answer isn't as simple as my professional calling. For me, wearing my kippah reminds me of the words of Torah.  It gives me the opportunity to be a “Light unto the nations.”  With God’s blessing on my head, my kippah will help me to set a good example, to make the right impression in the world…as a Jew.