If you’re new to cooking, and feel intimidated about trying to roast a chicken, you might be surprised by how simple it is to do it successfully. This recipe relies on tried and true techniques that ensure you’ll end up with a juicy chicken that you’ll be proud to serve to friends and family. No special equipment is required; you can use anything from a cast iron skillet to a Pyrex casserole dish. If you’re in a pinch, a disposable tin baking dish works, too. We’ve also made it easy to make swaps and adjustments to your liking.

A few smart steps make all the difference: generous seasoning both inside and out, a splash of liquid in the bottom of the pan to create steam and a savory pan sauce, and roasting the chicken over a bed of hearty vegetables. Those vegetables do double duty: They elevate the bird so it cooks evenly (no need for a roasting pan), and they soak up all the flavorful juices as it roasts. A whole head of garlic, some fresh herbs and a halved lemon tucked inside add a heady aroma with little effort. Once you start regularly roasting chickens, you may need to pull up a few extra seats at your table.

Notes:

• To make ahead: Fully roast the chicken and vegetables and allow to cool. Store covered in the refrigerator for up to two days. Reheat, covered at 375°F until warmed through. The skin will not stay crispy, but the meat will still be juicy and tender. 
• Swap potatoes for equal weight of fennel (about 1 large) or parsnips (about 2 medium). Alternatively you can swap them for additional onions or carrots. 
• Use any combination of herbs, or simply use 3-4 sprigs of rosemary or 1 bunch thyme. Sage and tarragon also work well here. 
• Swap a lemon for orange, if desired.
• Add any additional spices you like, such as: paprika, sumac, harissa, turmeric and more.

The Best Roast Chicken Recipe for Shabbat

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This recipe for roasted chicken relies on tried and true techniques that ensure you’ll end up with a juicy chicken that you’ll be proud to serve to friends and family.

• Total Time: 1 hour 25 minutes
• Yield: Serves 4-6

Ingredients

• 1 (4-5 lb) chicken
• ¾ lb (340 g) potatoes, any variety, about 3–4 medium Yukon Golds
• ½ lb (230 g ) onions, about 2 medium (any color)
• ½ lb (230 g) carrots, about 2–3 medium
• ½ cup white wine, chicken stock, or water
• 6–8 sprigs of fresh herbs, like rosemary, thyme and/or parsley
• 1 whole lemon
• 1 head of garlic
• 2 Tbsp olive oil
• kosher salt, as needed
• black pepper, as needed

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Instructions

1. Preheat the oven to 425°F. While the oven is preheating, remove the chicken from the refrigerator; ideally, let your bird come up to room temperature for at least 30 minutes before roasting.
2. Prepare the chicken by removing any parts or that bag that may be inside the cavity (if desired, reserve any necks or giblets for stock). Pat the chicken dry; there is no need to wash your chicken, which can actually increase the risk of bacterial spread. Once dry, season generously with salt and pepper inside the chicken cavity, as well as on every part of the exterior (about 2-3 tsp salt). Seasoning the inside of the chicken helps ensure that it is flavorful throughout. 
3. Prepare your vegetables and aromatics: Slice your potatoes (or fennel or parsnips) into even-sized pieces, about ½-1-inch thick. Be careful not to slice them too large, or they will not cook through in time with the chicken. Peel and slice your onions into 1-inch thick wedges. Peel and slice your carrots into ½-inch-thick, even-sized pieces. All of your vegetables should be roughly the same size and thickness as they will form a bed for your chicken, which serves double duty: It allows hot oven air to circulate evenly around the bird and lets the chicken’s juices flavor the veggies. See “Notes” for swaps and substitutions. 
4. Rinse and dry the herbs. Slice the lemon in half and remove any seeds (to prevent bitterness while roasting). Slice the garlic head in half through its equator; you do not need to peel the papery exterior.   
5. Assemble the chicken for roasting: In a large Dutch oven, 9×13 casserole dish (like a Pyrex) or in a 12” cast iron or oven-safe skillet, place the cut vegetables in an even layer on the bottom. Drizzle with the olive oil, and season with ½ tsp kosher salt and freshly ground black pepper. Scatter 3-4 sprigs of herbs (any variety) onto the vegetables.
6. Place the seasoned whole chicken breast-side up on top of the vegetables. Add the remaining herbs, half of the lemon and half of the garlic head to the chicken cavity. Squeeze the juice from the remaining lemon half over the chicken, then place the lemon on the vegetables. Nestle the remaining garlic head half into the vegetables. If you have a bit of kitchen twine, you can tie the two larger legs above the breast together to help the bird cook more evenly; if not, you can still successfully roast the chicken as is. 
7. Add the liquid to the bottom of the pan – this helps create moisture and builds a simple pan sauce.
8. If using a Dutch oven, place the lid on top of the pot before putting it in the oven. If using a skillet or casserole dish, cover tightly with foil so that the chicken and vegetables are fully beneath the foil.
9. Roast covered for 30 minutes.
10. Remove the Dutch oven lid, or the foil, from the chicken; continue to roast uncovered until the chicken is fully cooked through, an additional 45 minutes to 1 hour, depending on your oven and the size of the chicken. Your chicken is fully cooked when its internal temperature reaches 165°F when tested with a meat thermometer (a great investment!). Alternatively, look for the skin to be golden brown and for juices to run clear when pierced in the breast or leg with a paring knife. If while roasting any part of the bird is getting too dark, you can cover that bit with foil as it roasts. 
11. Remove the chicken from the oven and transfer it to a cutting board. Allow to rest uncovered for 15-30 minutes prior to slicing and serving. Check your vegetables for doneness. If they are still firm or not fully cooked, return them to the oven to continue to roast uncovered while the chicken rests. 
12. Carve the chicken and serve alongside the vegetables. Spoon over any sauce that has gathered in the bottom of the pan. 

Notes

• To make ahead: Fully roast the chicken and vegetables and allow to cool. Store covered in the refrigerator for up to two days. Reheat, covered at 375°F until warmed through. The skin will not stay crispy, but the meat will still be juicy and tender. 
• Swap potatoes for equal weight of fennel (about 1 large) or parsnips (about 2 medium). Alternatively you can swap them for additional onions or carrots. 
• Use any combination of herbs, or simply use 3-4 sprigs of rosemary or 1 bunch thyme. Sage and tarragon also work well here. 
• Swap a lemon for orange, if desired.
• Add any additional spices you like, such as: paprika, sumac, harissa, turmeric and more.

• Author: Sonya Sanford
• Prep Time: 10 minutes
• Cook Time: 1 hour 15 minutes
• Category: Dinner
• Method: Roasting
• Cuisine: Basics

The post The Best Roast Chicken Recipe for Shabbat appeared first on My Jewish Learning.

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A Secular Holiday

Mother’s Day in its modern form was first established in the early 20th century by Anna Jarvis, who wanted to honor her own mother’s legacy and the broader role of motherhood in society. To Jarvis, Mother’s Day was a Christian liturgical event, to be celebrated on Sunday in church. But when President Woodrow Wilson officially established it as an American holiday in 1914, the path to commercialization and secularization was short (to Jarvis’ dismay).

Today, the vast majority of American Jews regard Mother’s Day as a secular occasion that embodies a value hardly foreign to Jewish tradition: honoring one’s mother. It’s not only a value, it’s in fact a Jewish requirement. In the Ten Commandments, the Torah adjures Jews to honor their mother (and their father). It is the only one the Ten Commandments which has a reward attached to observance — a long life.

Because Mother’s Day is now secular and its purpose is consonant with Jewish values, celebrating is not controversial for most Jews. But for a small minority of Jews, the embrace of any non-Jewish holiday poses challenges. Leviticus 18:2 states: “You shall not copy the practices of the land of Egypt where you dwelt, or of the land of Canaan to which I am taking you; nor shall you follow their laws. My rules alone shall you observe, and faithfully follow My laws: I the Lord am your God.” This is generally understood to prohibit copying non-Jewish practices, in everything from holidays to fashion, and this may include Mother’s Day.

Jewish Ways to Celebrate Mothers

The Jewish calendar offers a weekly opportunity to honor women, many of whom are mothers, on Shabbat. It’s traditional in many households to sing Eshet Hayil, “A Woman of Valor” (Proverbs 31), on Friday night — an ancient song praising the industrious, wise and loving matriarch of the home. In some families, Eshet Hayil may feel more personal and spiritually resonant than a Hallmark card, and the opportunities to express the sentiment come every seven days rather than once per year.

Another Jewish opportunity to reflect on motherhood comes yearly on the 11th day of the Jewish month of Cheshvan, traditionally understood as the day the matriarch Rachel died in childbirth. The Torah records that Rachel wanted, more than anything, to be a mother. After years of infertility, in a moment of desolation, she said to her husband, “Give me children or I will die.” (Genesis 30:1) Her wish was at long last granted when her first son was born. Rachel named him Joseph, which means “another one” — a plea to God that she would become a mother again. This wish was also granted when she became pregnant with Joseph’s brother Benjamin but, cruelly, she died in childbirth and never got to raise him. Rachel, for Jews, embodies the desperate longing, wondrous joy and excruciating heartbreak that motherhood may entail. She is often referred to as Rachel imeinu — Rachel our mother — a maternal figure for all Jews.

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“You have gone too far! For all the community are holy, all of them, and God is in their midst. Why then do you raise yourselves above God’s congregation?”

Throughout the rest of the parashah, a competition of sorts ensues between Korach and his followers on one side, and Moses and his brother Aaron on the other. With God’s direct intervention, Moses and Aaron remain in power as the rightful rulers while Korach and his immediate circle are swallowed by the earth. In one memorable moment, Aaron’s staff magically bursts into bloom, supernaturally signifying that he is the rightful head of the priestly class. 

Korach’s sentiment seems in line with the ideals of democracy, which at its heart eschews the divine right of kings to rule as well as hierarchical inherited class status. Why should Moses be a permanent leader of the people? After all, God has declared all Israel holy. Moses and Aaron’s victory over Korach and his followers appears to reinscribe the class stratification of priests over Levites and Israelites.

When we read a bit closer, however, we see that the fight dramatized by this parashah is not between the people and their leaders, but between competing elites. Despite the sweeping language of Korach’s demand that “all the community are holy,” his initial followers are all “chieftains of the community, chosen in the assembly, men of repute.” In other words, members of the leadership.

Moreover, Moses addresses the group of rebels as the “sons of Levi,” emphasizing that they have already been elected over the rest of the Israelite tribes to serve in the Temple. This is primarily a rivalry within the tribe of Levi, between the line of Aaron, the priestswho work in the Temple, and the Levites, the class that were appointed to assist the priests in that work. Korach is not a crusader for the equality of every man and woman. Rather, his rebellion represents a jockeying for power amongst the highest classes, a competition for the seat at the very top of the pyramid. 

From Moses’s origin story we can already see his persona is the opposite of Korach’s: Moses is a modest leader who found greatness thrust upon him. Due to the bravery of his mother and sister, combined with the compassion of Pharaoh’s daughter, Moses became the only Israelite ever raised in the house of Pharaoh, thus escaping the hardships of slavery. His impulse to defend the powerless led him to kill an Egyptian guard who was beating a Jewish slave, which led to another chapter in his life in the wilderness, where he may have lived out his life had God not demanded he return to Egypt to lead the Israelites out of slavery. And let’s not forget, Moses repeatedly refused God’s appointment of him to that role, before finally reluctantly accepting.

In our own parashah, Moses’ immediate reaction to Korach’s protest is not to fight but to “fall on his face,” a posture of submission to God and an embodied prayer for help. Moses, who several times complains to God about his burden as leader, is at a loss for words and seeks help from God before he finds the strength to go toe-to-toe with Korach. 

Despite the attack on their leadership, several times in this parashah Moses and Aaron intercede on behalf of the people. God wants to eviscerate the entire rebellion, but Moses and Aaron plead that God only punish Korach, the ringleader. Later, when God angrily casts a fast-spreading plague, Aaron risks his life to save lives: “he stood between the dead and the living until the plague was checked.“ His presence and dedication to the people stops the expression of God’s dangerous wrath. 

Despite the divine backing that Moses and Aaron receive, which is admittedly undemocratic, they model several values of leadership that are the opposite of what we expect in authoritarian dictatorships. They did not seek the most powerful position, but accepted upon themselves the burden and needs of the community. They show tireless dedication and loyalty to the people even though it might have been easier to let those who seek power and prestige take the position.

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This revenge fantasy — a tale so blunt it makes Inglorious Basterds look tame — is located at the beginning of Tractate Avodah Zarah, which you may have read this week if you follow the Daf Yomi cycle. Unsurprisingly, it’s not a story that gets a lot of airtime; the contempt with which the rabbis hold other nations, the understanding that they all exist to serve Jewish interests, the glee they exhibit at imagining God putting them in their place — this is the sort of story that can get a minority religion in trouble.

I like the story anyway. I like it because it is one of the few times the rabbis ask a question that has become increasingly pressing in an era of world-changing technologies: What exactly are we trying to accomplish? What is civilization supposed to achieve? 

For the Romans, civilization is about construction. The Romans tell God: “We built many marketplaces. We built many bathhouses. We amassed silver and gold — and we did it all so that the Jewish people can learn Torah.” 

The Persians aren’t much different. “We built many bridges,” they say. “We conquered many cities. We fought in many wars. All so that the Jews could learn Torah.”

God doesn’t believe a word of it. All for the Jews? Please. Roman marketplaces are for prostitution. Bathhouses are for pleasure. Bridges are for tax collection. Cities are conquered to acquire slaves. The nations each come before God and each is found lacking.

What’s the point of this story? One obvious element is the rabbinic desire to locate justice in a world that often seems hostile to Jews. But this isn’t just a story about comeuppance. The fantasy of ultimate justice also allows the rabbis to move past the shame of being politically disenfranchised, of not being the people who build bridges and markets. It creates a framework where Jews don’t need to build civilization because they’re supposed to be its beneficiaries, because a well-functioning state is a state that allows Jews to learn Torah.

This stance is more important than it seems. The Jewish relationship to technological progress is a strange one — Jews were never opposed to it, but until the 20th century, they also weren’t driving it. The Talmud is notable for not talking about invention. Genres of Greek, Latin and Arabic literature devoted to the specifics of human progress are basically absent from Jewish texts. Without the money or power to commission major projects or (in Christian Europe) admission to the guilds where craftspeople improved their tools, Jews had to find a meaning for their existence that didn’t revolve around human progress or human might. They found it in the study of Torah, an activity without economic benefit that functions best inside of well-functioning societies.

There’s a broader reading of this story that is even more interesting. Societies aren’t always honest with themselves about the purpose of their technologies. Space travel may be important because our destiny is to travel the stars, but it could also be about advancing military and political interests. Often it’s both. But the presence of grand narratives allow the people and governments driving these projects to claim they are doing something for all humankind.

Grand narratives aren’t inherently bad, but they can create the illusion of consensus and suppress debate. This is especially true for grand technological narratives, which in our day are often crafted by a small number of people creating products for billions. The best way to respond is not with counter-narratives, but with clarity about our values. The clearer we are about what we want to spend our time doing — be it studying Torah, writing poetry, rock climbing or even working — the clearer we’ll be about which technologies will redound to our benefit.

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Some of us are better cooks than others, but no matter your skill level, there’s one universal truth: trying to replicate something our grandmothers made is one of the greatest challenges in the kitchen. Maybe it’s because they measured with their hands, eyeballed when dough was ready, or tasted jam until it was just right. Or perhaps it’s because we’re chasing more than flavor — we’re chasing loving memories and the magic of a time and place we can’t quite return to.

Either way, when someone takes a bite and says, “Wow… this tastes just like bubbe‘s,” there’s no higher compliment.

This roundup celebrates 28 nostalgic Jewish desserts that have stood the test of time. From poppy seed rolls to apple strudel, mandelbrot to honey cake, these are the sweets that filled our childhood kitchens with the smells of sugar, cinnamon and summer fruit. 

Blueberry Blintzes

Packed with blueberries wrapped in layers of paper-thin dough, Mama Pearl’s blintz recipe is perfect.

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Rose Water Agar Agar

This layered jello is a vibrant centerpiece of Indian Iraqi Jewish celebrations, symbolizing joy and tradition.

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Somadi Kalács

This lightly sweetened Transylvanian cinnamon swirl bread recipe dates back 400 years.

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Rice Pudding with Raisins

This classic Jewish-American rice pudding is silky and flavorful.

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Poppy Seed Roll

Old-fashioned Jewish perfection.

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Olive Oil, Almond and Candied Ginger Mandelbrot

Tender, crumbly and perfect to enjoy with your afternoon coffee.

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Zimtsterne

These German cinnamon star cookies are perfect for breaking your Yom Kippur fast, or satisfying a sweet tooth.

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Classic Coconut Macaroon

Comes together in minutes.

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Ma’amoul

By rolling these traditional Levantine cookies instead of intricately decorating them by hand, they’re ready in a fraction of the time.

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Black and White Cookies

The iconic cookie of New York Jews.

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Bessarabian Cheese Buns

Light and fragrant, buttery and rich, with a familiar noodle kugel-like flavor.

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Palacsinta

Delicate, delicious Hungarian crepes.

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Apple Strudel

This traditional recipe isn’t as hard as it seems, and tastes delicious even when it’s not perfect.

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Bimuelos de Kalavasa

These Sephardic pumpkin fritters taste like fall.

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Poppy Seed Roll Cookies

Filled with mohn, and nostalgia. 

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Biscochos

These simple, Sephardic oil-based cookies are a culinary classic.

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Poppy Seed and Chocolate Ganache Cake

This Hungarian poppy seed cake is luxurious, and perfect for Purim.

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Ukrainian Cherry Dumplings

Tart and sweet dumplings bursting with nostalgia.

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Honey Cake

This Holocaust survivor’s honey cake recipe is enduring and delicious.

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Israeli Cheesecake

This simple cheesecake is so easy to make, and strikes the balance of light and rich.

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Tayglach

These long-forgotten, honey-drenched doughy egg balls are the perfect dessert for Rosh Hashanah.

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Pan d’Espanya 

This iconic Sephardic chiffon cake has been made for generations to break the Yom Kippur fast, on Purim and for lifecycle events.

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Seven Layer Cake

An easier version of the classic bakery cake to make at home.

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Sutlach

This Sephardic rice pudding is comforting either warm and soft or chilled and firm. Flavor it to your liking, and savor by the spoonful. 

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Easy Marble Cake Recipe

This 5-ingredient cake recipe is ready in under an hour.

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Saefra

This vibrant, zesty Libyan cake soaked in syrup and filled with dates is believed to have been King Solomon’s favorite.

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Kichels

These Jewish bow-tie cookies are crisp and comforting.

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Located just a few miles from downtown in the Jewish enclave of Brookline, Michael’s Deli is a suburban jewel that has been giving locals and visitors alike an authentic taste of deli for nearly 50 years. Started by Michael Sobelman in the northern town of Marblehead, over the decades, Michael’s has come to be known as the “King of Corned Beef.” In 2011, it was taken over by long-time restaurateur Steve Peljovich, who had served in places like the Hard Rock Café and other chains for 20 years.

“In that time,” Steve recalls, “I found my groove in terms of what I really enjoyed about the hospitality industry and realized that having somebody 1,000 miles away dictate the way you should be running your restaurant wasn’t gonna’ work for me anymore.”

While the corned beef, turkey and tongue sandwiches are what first attract many customers, many come back week after week to see what “Krazy Knishes” Steve comes up with next.

“When I first took over the deli,” Steve said, “Michael was getting three of his knishes from New York and only making one of them on site. Within a year or so of taking over, we began making all of our six standard knishes on site, and every week for the last 12 years I’ve made… Krazy Knishes, which are definitely not traditional…but are delicious and whimsical!”

While many of the knish recipes (such as the apple pie, meatloaf and even cereal-based flavors) come from Steve’s imagination, other adored additions to the Michael’s menu come from his Cuban-Jewish roots. 

“Many of the traditional Jewish offerings had a Latin slant in my home growing up,” Steve explains.

From his abuela’s (aka bubbe’s) gefilte fish made with peppers, citrus and garlic, to his always popular Cuba-inspired knishes, to a “Juban” sandwich which substitutes pastrami for roasted pork (natch), Steve has done what he can to enhance the Michael’s menu while maintaining the storied legacy of the world-famous deli.

“Michael…built a reputation as someone who brought in the highest quality ingredients, cooked nearly everything on site and held strong to many of the traditions of old New York style Jewish delis,” Steve says. 

In addition to inspiring his recipes, Steve’s family also raised him to be giving.

“They instilled in me the belief that it’s important no matter what you do to give back to those who helped you along the way,” he explains. “In my case, my community has supported me from the get-go, so it’s important to me to be a responsible member of that community and help out in the ways that I can.”

Thanks to his “Do Good Mondays” and other programs, Steve regularly donates food and proceeds to local food pantries, teen and senior centers, and the American Cancer Society’s Relay for Life, which he has been supporting since he was diagnosed with leukemia when he was 19.

“If not for cancer research and new methods of treatment,” he says gratefully, “I can honestly say I would not be answering these questions right now.”

Grateful to be alive and doing what he loves, Steve says one of the best parts of his job is meeting and serving people every day.

“I look forward to first-time guests,” he says, noting the importance of welcoming (and feeding) guests in both his Jewish and Cuban backgrounds. “I love meeting new people and creating a deli experience for them… My favorite thing is getting to know the people that come into my business and having them leave with a memory of not just high-quality food, but a feeling of true hospitality that they encountered, and maybe even a memory of the deli that they went into as a child with their parents and grandparents.”

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The Hebrew word ir (עִיר) means city or town, in both ancient and modern usage. It comes from a verbal root that means “watchful” or “wakeful,” probably because it originally referred to the watchtower of a settlement. In Modern Hebrew, it is distinguished from a kefar, which is the term for a village.

There is no city in Jewish tradition with more religious significance than Jerusalem, the site of the ancient Temple and the modern capital city of the State of Israel. In the Hebrew Bible, Jerusalem is called ir david, the City of David, for the ancient king who first made it the Jewish capital. Jerusalem is also called ir hakodesh, the holy city (Isaiah 52:1). The destruction of the city and its Temple in 70 CE was most significant crisis Judaism ever faced, and is memorialized every year on the fast day Tisha B’Av. Jews also commemorate this catastrophe by shatter a glass at a wedding ceremony. Whatever its state, Jerusalem has always been the spiritual capital of Judaism. Jews face Jerusalem to pray and evoke it daily in their prayers. Today, Jerusalem is a thriving metropolis and the capital of the modern Jewish state.

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The words ish (אִישׁ) and isha (אִישָׁה) mean man and woman, respectively. They first appear in the Hebrew Bible in Genesis 2:23, right after God has taken a rib from Adam, the first man, and used it to fashion Eve, the first woman. Upon seeing her, Adam names her as follows:

This one at last

Is bone of my bones

And flesh of my flesh.

This one shall be called the woman (isha),

For from the man (ish) was she taken.

The words ish and isha frequently have the connotation of husband and wife. A person may refer to their wife as ishti (“my woman”) and to their husband as ishi (“my man”).

The plural of these words is anashim, people. This word is frequently found, in its construct form, in the names of contemporary synagogues such as Anshe Chesed (People of Loving Kindness) or Anshe Emet (People of Truth). This plural form hints at an older form of the word ish, which is enosh.

The words ish and isha can be combined with other nouns to describe people. For instance, in Deuteronomy 33:1, Moses is referred to as ish Elohim, a man of God. Elsewhere in the Hebrew Bible, warriors are called anshei milchamah, people of war.

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The words abba (אַבָּא) and ima (אִמָא) are used commonly by Hebrew speakers to mean father and mother. They are not, however, originally Hebrew. The Hebrew terms for male and female parents are av and em. Abba and ima are Aramaic in origin. However, they entered the Hebrew lexicon in ancient times.

In the talmudic period, abba and ema were not only titles, they were frequently used as names. For example, the rabbinic sage Rav was named Abba Arikha and the wife of Rabbi Eliezer was named Ima Shalom. Abba was also used as an honorific for some esteemed rabbis.

The Importance of Parents

Jewish tradition requires children to honor their parents. This is, in fact, one of the Ten Commandments (Exodus 20:12 and Deuteronomy 5:16), and the only one which has a reward attached to it: living long and well.

Parents also have obligations toward their offspring. The Torah requires fathers to circumcise their sons (Genesis 17:10–14), and obligates parents to educate their children (Deuteronomy 11:19). The Talmud elaborates on these obligations in several places, including the following:

A father is obligated with regard to his son to circumcise him, and to redeem him (if he is a firstborn), and to teach him Torah, and to marry him to a woman, and to teach him a trade. And some say: A father is also obligated to teach his son to swim. (Kiddushin 29a)

God as a Parent

In Jewish tradition, God is figured in many ways: a mighty creator, a fearsome warrior, a majestic ruler, a jealous spouse and a loving parent. Rabbinic literature explores this idea through an interpretation of the passage above, found in Numbers Rabbah 17:

Our rabbis taught: A person is obligated to do five things for his son. God can be compared to a father and the Jewish people to God’s son … Just as a father is obligated to teach his child Torah, God taught the Jews Torah as it says (Deuteronomy 11:19): “Teach them to your children.” And it is written: “I am God your teacher.” Just as a father is obligated to teach his children mitzvot, God taught the mitzvot to the Jews. Just as a father is obligated to marry his son to a woman, so too God told mankind: “Be fruitful and multiply.” A father is obligated to his son in the following ways: to give him food and drink, to bathe him, to give him ointments, and to clothe him, and thus did God for the Jews, as it is written (Ezekiel 16:9): “And I washed you in water, and I washed away your blood … and I clothed you with embroidered clothing … and My bread which I gave you…”

Jewish prayers build on the parental metaphor, perhaps most notably in the prayer Avinu Malkeinu, which translates to “Our Father, Our King.” 

In modern times, abba and ema have remained the everyday Hebrew terms for mom and dad, used by children who speak Hebrew as their first language.

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The Hebrew words ben (בֵּן) and bat (בַּת) are usually translated as “son” and “daughter.” They mean this in the literal sense, but they are also frequently used to mean simply boy and girl.

The terms ben and bat are always used as part of a person’s Hebrew name. This ritual name is used when a person is called up to the Torah for an aliyah, when prayers are said for their recovery from illness, when they are married (it is written in the ketubah) or divorced (in the get), when they convert to Judaism and when they are recalled in the memorial Yizkor prayer. A ritual name consists of a person’s Hebrew name plus either the word ben or bat followed by either their father’s Hebrew name or their mother’s Hebrew name or both. 

The word bat also appears in the term bat mitzvah, meaning “daughter of the commandment.” A girl becomes a bat mitzvah when she is of an age to be responsible for following the mitzvot, 12 or 13 depending on the Jewish community. When a boy reaches the age of responsibility — 13 in all Jewish communities — he is a bar mitzvah, a son of the commandment. The term “bar” is the Aramaic equivalent of ben.

The terms ben and bat also appear in other descriptive contexts in Jewish tradition. For example, in traditional morning blessings, Jews thank God for making them either ben chorin or bat chorin, both of which means free person. The term ben adam, literally meaning “son of a person,” is used in the Hebrew Bible to simply mean “human” but in later rabbinic and modern usage came to mean someone who was particularly righteous.

The words ben and bat are also used in modern Hebrew to describe someone’s age. A woman who is 30 years old is called bat sheloshim, literally “daughter of 30.” Boys and men are similarly described — for instance, ben sheva is used for a boy who is seven years old. Another modern Hebrew use of the term is ben zug (“zug” means partner) and bat zug, referring to one’s spouse.

A particularly interesting use of the word bat is in the rabbinic term bat kol, literally meaning “daughter of a voice.” This refers to a disembodied, heavenly voice recognized to belong to God. The bat kol appears in many rabbinic stories to relate God’s message.

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There are many terms Jews use to describe themselves and each other. Collectively, Jews are am yisrael (the people of Israel), bnai yisrael (the children of Israel), or yiddin (Jews). Individually, one Jew might refer to another as a “member of the tribe” (or MOT, for short) or landsman (meaning a person from the same place). Jews also have several terms for non-Jews, which have a variety of connotations.

Goy 

In Hebrew, goy (plural: goyim) literally means “nation.” In the Bible, goy can refer to any nation, including Israel. Over time, however, it came to refer to all nations except Israel — that is, non-Jews.

Goy is neutral in biblical Hebrew but has taken on varied connotations in modern usage. Depending on context, goy can be neutral, affectionate, humorous or pejorative. For example, one person might casually mention “my goyish friend who eats lime jello” without any malice, while others might find this objectionable.

Read about Jewish comedian Lenny Bruce’s “Jewish and Goyish” routine.

Gentile

The word gentile is the most widely used English term for a non-Jew. It originates from the Latin gentilis, meaning “of a clan or tribe,” and entered English through biblical translations of the Hebrew term goy.

Similar to goy, gentile was originally meant to be neutral in tone. It is often used in academic and interfaith settings for that reason. It simply means someone who is not Jewish — without any judgment or emotional weight. Jews are not the only people who use this term in this way. Mormons, for instance, refer to non-Mormon as gentiles.

Despite the originally neutral resonance, gentile sometimes carries negative connotations, implying that one who carries the label is a heathen or an idolater.

Non-Jew

A more contemporary term for people who are not Jewish is simply “non-Jew.” This is preferred by some because it is factual and direct.

Non-Jews engaging with Jewish texts or communities might encounter any of these terms and wonder what they mean or how they’re being used. When in doubt, it’s always appropriate to ask for clarification.

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The Yiddish word balabusta (also spelled baleboste) refers to a Jewish woman who is a capable, competent mistress of her home. A true balabusta is not just a homemaker — she is a figure of strength and resourcefulness, deeply embedded in Jewish tradition and identity.

The word balabusta is derived from the Hebrew words ba’al (owner or master) and bayit (house), but it is in fact a Yiddish word. Literally, a balabusta is the “mistress of the house” — the home manager. The masculine form is balabus (in Hebrew, ba’al ha-bayit) and it refers to the male head of the household. But the feminine balabusta carries more complex resonance, implying reserves of strength and upstanding character, as well as impressive stamina and efficiency.

22 more Yiddish words you should know.

In consonance with the centuries in which the term took hold, a balabusta is a woman who efficiently performs domestic labors, manages the household finances, rears the children and makes the family’s religious life beautiful by cooking Shabbat and holiday meals. She is also a generous hostess and charitable to the poor. She is someone who exemplifies the characteristics of the eshet hayil, the “woman of valor,” described in Proverbs 31, which is traditionally chanted by husbands in honor of their wives at Shabbat dinner. Being a balabusta requires fortitude to uphold the physical and cultural infrastructure of Jewish life in the home. The title is considered a high compliment.

In modern usage, the word balabusta can have both positive and critical undertones, depending on context. On the one hand, it can be an affectionate compliment: “She’s such a balabusta!” might mean someone hosts beautifully, keeps an immaculate home, or cooks up a storm for guests. On the other hand, it can imply someone who is overly controlling and narrowly focused on domestic life to the exclusion of other pursuits. This change in meaning coincided with a cultural shift in the 20th century, which saw a Hollywood trope of men complaining of wives who were “ballbusters” — an English term that, despite sounding similar, has no etymological relation to balabusta.

Feminist critiques have also wrestled with the balabusta ideal, recognizing how it both honors women’s labor and confines them to traditional roles. Some contemporary Jewish women embrace the label with pride, reclaiming it as a badge of competence and power. Others reject it as outdated or restrictive.

Despite enormous cultural shifts that have redefined women’s roles, balabusta remains a beloved word in many Jewish households. It appears in cookbooks, family lore, nostalgic stories and even playful memes. Some Jewish women today refer to themselves as “modern balabustas” — not necessarily traditional homemakers, but multi-taskers who juggle family, career and Jewish commitments with skill and warmth.

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Shabbat shalom is a common Hebrew greeting used on Shabbat, the Jewish sabbath. It is pronounced shah-BAHT shah-LOME.

The word Shabbat (שַׁבָּת) refers to the seventh day of the week, a day of rest that begins at sundown on Friday and ends at nightfall on Saturday. In imitation of God, who in the biblical account created the world in six days and rested on the seventh, Jews mark every seventh day as a day of rest.

Learn more about Shabbat.

The word shalom (שָׁלוֹם) is a Hebrew word most commonly translated as “peace,” but its meaning is broader, connoting wholeness and well-being. It is also used as a greeting in Hebrew, meaning both hello and goodbye.

A closer look at the meaning of “shalom.”

According to the rabbis, the experience of Shabbat is supposed to be one-sixtieth of the World to Come — a taste of true wholeness and well-being. When Jews wish one another Shabbat shalom, they are extending the wish that the other person will experience that well-being on the Jewish day of rest.

When to Say Shabbat Shalom

Jews wish one another Shabbat shalom on the day of rest, which begins at sundown on Friday and ends after dark on Saturday. The location does not matter: One can say it at a Shabbat meal, when meeting in synagogue or when running into one another in the street. It is also customary to wish another person Shabbat shalom in the days and hours leading up to Shabbat, acknowledging that the day of rest is on the horizon. In Israel, it is used frequently in secular as well as religious contexts to acknowledge that the weekend is around the corner.

As soon as Shabbat ends on Saturday night, Shabbat shalom is dropped in favor of a different greeting, shavua tov, which means “good week.”

Other Shabbat Greetings

Among some Ashkenazi communities, the greeting “Gut Shabbos” (literally “Good Sabbath”) is common, as is the mixed Yiddish-English version “Good Shabbos.” 

Learn more Shabbat greetings.

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Read all of Avodah Zarah 6 Sefaria.

This piece originally appeared in a My Jewish Learning Daf Yomi email newsletter sent on June 24, 2025. If you are interested in receiving the newsletter, sign up here.

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