In every tribe and culture, a wedding is cause for a celebration. And all of those celebrations involve some degree of negotiation among the couple, their families, their cultures and their traditions to make the experience meaningful and powerful for everyone.

Rabbi Adam Greenwald, director of the Miller Introduction to Judaism program at American Jewish University, said when it comes to Jewish nuptials, even born-Jews will have differences. Is one a secular Zionist and the other Modern Orthodox? Reform and Conservadox? The combinations seem endless.

But, for Jews by Choice, there is the added wrinkle of following Jewish practice while making sure beloved non-Jewish family and friends feel included.

When Jazmine Green, who went through the Miller program, and Jeremy Aluma started planning their Jewish wedding, Jazmine’s Catholic mother revealed that she had always dreamed of watching Jazmine’s father walk their daughter down the aisle. The Jewish practice of having both the bride’s parents walk her to the chuppah and remain there with the groom and his family throughout the ceremony was unfamiliar and she resisted it.

Greenwald, who each year officiates at the weddings of 15 to 20 couples in which one person is a Jew by Choice, often meets with non-Jewish families early in the preparation process to talk through these issues and answer questions. He recognizes that, for some parents, there is real sadness when a child chooses a different faith.

“I try to honor those complex emotions and assure them I only want to help create a special, meaningful day for everyone,” he said.

He suggests couples create booklets to explain Jewish terms for attendees who may not be familiar with them and that they make sure the officiating rabbi offers a few sentences of context before each stage of the wedding. These can range from a word about the Sheva Brachot, or Seven Blessings, to explaining to a Christian family that a traditional ketubah is written in Aramaic, the language spoken during the time of Jesus, as Rabbi Anne Brener, professor at the Academy for Jewish Religion, California, has done.

Of course, the wedding itself is not a classroom. Jazmine and Jeremy Aluma kept their printed program informal and friendly with questions such as, “What’s up with the circling?” Their explanation of the ketubah concluded, “It also puts a monetary value on Jazmine’s head so she can hold it over Jeremy for the rest of their lives.” About the glass-smashing, they wrote, “If you’re a Jew, you know that as a people, we’ve overcome adversity and make up a thriving global community. Being torn apart encourages us to grow and gives us the opportunity to come back stronger and more resilient than before. We break a glass as a symbol of this natural process.”

Des Khoury, another student of Greenwald’s, and Moshe Netter found a way to recognize many of their families’ traditions in their ceremony and afterward. They were married by Moshe’s father, Rabbi Perry Netter, who explained to the guests that the chuppah, which symbolized the house Des and Moshe were creating, was open on all sides to indicate that everyone was welcome.

Des is a first-generation American. Her father is Lebanese-Egyptian and her mother Armenian; her family’s faith tradition is Catholic. Her wedding program included ways to express congratulations in Hebrew, English, French, Arabic and Armenian. And after the ceremony, Des and Moshe emerged from yichud, or their moment alone, to the horah, followed by an Armenian song and folk dance, and then an Arabic tune. By that time, she said, everyone was dancing.

The material of the chuppah itself can be inclusive. Brener said she once officiated at a wedding beneath traditional Ecuadorian fabric brought to Los Angeles by the groom’s Catholic family.

Music, explanations and words of welcome are nice, but when it comes to actual participation by non-Jews, every officiating rabbi will have his or her own halachic opinion. Because the marriage liturgy itself can be completed in about 10 minutes, many feel there’s room to add appropriate ritual. The mothers of Des and Moshe, for example, lit a unity candle under their children’s chuppah.

Jessica Emerson McCormick, who was born into a Jewish family, researched clan tartans before her marriage to Patrick McCormick, whose Catholic family is Scotch-Irish. Jessica and her mother found a festive blue, red and yellow pattern, and had it woven into a length of cloth and made into a custom tallit for Patrick, as well as special kippot for him and his father to wear at the wedding.

Along with that plaid tallit, Jessica and Patrick’s ceremony included several rabbi friends reading the traditional Seven Blessings in Hebrew, followed by members of Patrick’s family reading English translations. Both of Jessica’s children from a previous marriage were on the bimah, and her son wrote and read his own interpretation of the seventh blessing.

Rabbi Susan Goldberg at Wilshire Boulevard Temple said having non-Jews read translations of the Sheva Brachot is “a nice way to include friends and family in the ceremony.”

Because all translation is a kind of interpretation, Greenwald said he also approves of participants riffing on the basic idea of a blessing to create something that especially speaks to the couple. He finds that the needs of the couple can get lost while they’re making sure everyone else is happy, and sees one of his jobs as helping them stay focused on what they need, how they can be kind and compassionate, but still have the wedding they desire.

“The most important thing,” he said, “is that the couple under the chuppah have a powerful, meaningful experience of commitment.”

Because the wedding day marks a transition to what Jewish tradition sees as a new life, many rabbis encourage couples to go to the mikveh before the ceremony. Often for Jews by Choice, it’s their first visit since their conversion and a chance to reflect on how much has changed since then.

It wasn’t clear at first that Patrick would choose to become Jewish. When he did decide, Jessica said, his family was supportive. Like the families of the other Jews by Choice interviewed for this article, his parents were happy that he had chosen to include religion in his life.

Des, who said she spent years searching for a spiritual practice that felt right to her, also found her parents accepting. “To them, it’s all prayer and God. They’ve even started looking forward to invitations to Shabbat dinner.”

Jazmine’s mother, too, witnessed her daughter’s spiritual seeking and was glad that she found a place that felt like home. In recognition of that, she even gave up her front-row seat and walked with her husband and daughter to take her place under the unfamiliar chuppah.

The officiating rabbi, Ari Lucas of Temple Beth Am, spoke to Jazmine and Jeremy about coming together with the support of their community. He reminded the guests that they were there not just to witness. Together, this mix of family and friends, cultures, languages and traditions would help — and go on helping — the couple begin their new life together.

read more:www.marieaustralia.com/formal-dresses

www.marieaustralia.com/evening-dresses

Were on  568 a. C., a gentleman who was passing by Magdala tower met and fell from his horse, he approached one of the famous Canaanite, children of Migdal and Afad. One said his name Sherom and other Moshe. The gentleman asked them to tell you about the story of a tower and supernatural properties. Sherom and Moshe smiled, beginning to narrate the popular version ...:

Sherom speaks ..."Once upon a time a tower that had many steps that anyone who enter feel one dizzying air, and would never come up to his last cell; it seemed the very wall of china endless wanting to arrive. She was jealous all night passers Magdala, ancient city of Palestine; Well, she was so high that resembled a tree to be an ant, and why the song that emanates from his high-rise building always orientated sweets steps that fear capsize and fall into the hands of an evil villain.

They flee ye fearful, as the ant when I looked at the tower, thought he walked toward her and so hurried his steps. Miriam was not the case, every night had to work through the dark alleys like hammers on the stones of a mysterious sculptor; strong sounded by the Siroco. Her walking with her soft feet, synchronized with the hammer sirocco, so it would be easy prey, --- At the moment, Hurián distracted a wild ... birds, --- and then continues Moshe ... :
Moshe ...: The mayor watched from near the tower, trying to figure out ... What did or hiding the backwater of her eyebrows ...? . And so, everyone would wonder that observe something similar....

still a sad day his father dies and is subject to funeral expenses, which luckily managed Míriam; every night emancipating the thirst of caravanners coming on route from Syria to the tavern Kvish Gadol. Here, they were giving their friends the final toast to his leg, then close the business and incorporated into the gutter furnaces buried lands. That same afternoon, before the massive help of their neighbors, basked crack open the stalled Afad time with smiles cover its arid cot and abandoned.

Nor they spent more than three days, when Míriam Rishon Lezion part in convoy, carrying by destination the sea. Sada stayed home Elijah; the spouse of his sister Hiram. The Mediterranean Sea front blew his hair; brown them stuck to your skin as auguring stay long.

Your face and his skin seemed toasted desert landscapes, which were mixed with the air and water. Back his rueful survive in Magdala; now by the time spring glistening in majestic glory stay near the coast. Jamal sleep at home, and then give their rich fruits contacts to work and pay the caravaneer Jamal, for their generous service.
Sherom stutters to continue, relax and continuous..:
Sherom ..: A cloudy afternoon when she walked down the beach, she found the dress of a man, she then watched a bather distinguished between horizontal nebulae waters. He descended from the sparkling water blocking the sun with his back, leaving some summer rays eyes walk the circular craters Míriam. She bent her back to her face left free, so you could see some sadness Jofat large tonnage carried her back...

Jofat ...How many times I'll see, if only today I just...?
Míriam grabs a branch of soil and writes ... Magdala...
Jofat ..: Hence you come!
Miriam..: This is what you see ...!
Jofat..: From the high tower, architecture brilliants eyes and sovereign Semitic structure ...

He took some water and washed his hands of Miriam, she tight her throat and muttered short sentences from a song of the earth; the sun suspended in the air kept the closest shade to protect the Migdal in your heart with its long silhouette, and sleeping in her skirt pocket. And so steep on his feet shackled with Jofat sea could be seen on certain days of the month, some of them not greet, but the events of each light would smoothness to the ways of Rishon le Zion.

Miriam worked hard so that one day could return. Luck was for Jamal, since their trade with Syria, Egypt and Persia as plenty of fortune, even Miriam, as a reward for their effectiveness powdered received from his hands, a radiant psaltery; which would occupy the glazing bars rubbing singing, as if he were to do with laggard itinerant sheep and dromedaries, waiting for an order. His singing is heard near the tower at night, pretending to be huge flows.

Moshe continuous ...:
Moshe ..: In Palmahim the surrender time genuflecting Miriam, going to the heights of the tower. It was so high that other two were built in the absence of the most beautiful image of Miriam!
In Palmahim with two children playing Miriam, nodding tired smiles to delight them with your company. Later, Jamal calls and tells them they boarded the wagon to go to Magdala, as the weather worsened giving sparkling  drops from the dark heaven. She takes children on his back and carries, while a voice call...
Jofat ..."Miriam ... human silhouette Miriam you lashed out in my consciousness stems filled with shattered by the voices of your tower, instead of spittle, threw on me ... sand ..."
Miriam ..: How not understand ... Already I go, Jamal comes next week, she goes with him to Magdala, Goodbye ...?!

Sherom follow  ...:
Sherom ...: On the outskirts of the village, standing water get across quartz effects mirrors, together with scattered clouds that were separated from the elderly seeking true face having the concave dome, munificent joy of receiving the source of the roof on abdomens lichens Migdal Cemetery.

Phandle to the cemetery to see his father, sitting on long solar gloomy. From a snowy mountain peak bravely he attaches to his return, his spirit, part of the sleeping immaterial life; her daughter resting under his feet, returning to his waking body, from her home. This sees abandoned, comes directly addressing the courtyard, there is a tendency and sleeps the days he was not.
Miriam ...(In the dream) ... "Father yet I have you gone, sometimes you hear me come at night, slept more I thought you were not and you just saw it with my neighbors put your white shroud for your rest...
In the tour, kisses the earth and see the tower, climb the steep rocks without spilling any of his ancestors, in the cold stones seemed to portray their faces doubt. Heavy rocks taken from Migdal, from their own ancestors, as if each stone should appear the illusion of taking the petrified intra bodies. Reaches the top, and a gale brought Galilee praise in his voice came ... then interrupted a manly voice ... "From here started the silent sound that opened my ears to want your divine fire, as they came from Galilee, went to fetch a big challenge to Palmahim ... astral and spoke Jofat dominated by the silhouette of Míriam "

Then woman of Magdala returned where his family, with his tower that never stopped jealous of her, because it was so high ... that everywhere is watching him...
And thus the mayor twin towers built to accompany her and Jamal gave him work to generate music and accompany him in his last days with the burning heat on his forehead. Provided, Miriam take charge of protecting children with high structure, similar in nobility Miriam attentions.

Existence
by Fadwa Tuqan the "Poet of Palestine"
loose translation/interpretation by Michael R. Burch

In my solitary life, I was a lost question;
in the encompassing darkness,
my answer lay concealed.

You were a bright new star
revealed by fate,
radiating light from the fathomless darkness.

The other stars rotated around you
—once, twice —
until I perceived
your unique radiance.

Then the bleak blackness broke
And in the twin tremors
of our entwined hands
I had found my missing answer.

Oh you! Oh you intimate, yet distant!
Don't you remember the coalescence
Of your spirit in flames?
Of my universe with yours?
Of the two poets?
Despite our great distance,
Existence unites us.

Keywords/Tags: Fadwa Tuqan, Palestine, Palestinian, Arabic, translation, existence, love, darkness, star, stars, orbit, radiance



Enough for Me
by Fadwa Tuqan
loose translation/interpretation by Michael R. Burch

Enough for me to lie in the earth,
to be buried in her,
to sink meltingly into her fecund soil, to vanish ...
only to spring forth like a flower
brightening the play of my countrymen's children.

Enough for me to remain
in my native soil's embrace,
to be as close as a handful of dirt,
a sprig of grass,
a wildflower.

Published by Palestine Today, Free Journal and Lokesh Tripathi



Nothing Remains
by Fadwa Tuqan
loose translation/interpretation by Michael R. Burch

Tonight, we’re together,
but tomorrow you'll be hidden from me
thanks to life’s cruelty.

The seas will separate us ...
Oh!—Oh!—If I could only see you!
But I'll never know
where your steps led you,
which routes you took,
or to what unknown destinations
your feet were compelled.

You will depart and the thief of hearts,
the denier of beauty,
will rob us of all that's dear to us,
will steal this happiness,
leaving our hands empty.

Tomorrow at dawn you'll vanish like a phantom,
dissipating into a delicate mist
dissolving quickly in the summer sun.

Your scent—your scent!—contains the essence of life,
filling my heart
as the earth gulps up the lifegiving rain.

I will miss you like the fragrance of trees
when you leave tomorrow,
and nothing remains.

Just as everything beautiful and all that's dear to us
is lost—lost!—and nothing remains.

Published by This Week in Palestine and Hypercritic (read in Arabic by Souad Maddahi with my translation as a reference)



Labor Pains
by Fadwa Tuqan
loose translation/interpretation by Michael R. Burch

Tonight the wind wafts pollen through ruined fields and homes.
The earth shivers with love, with the agony of giving birth,
while the Invader spreads stories of submission and surrender.

O, Arab Aurora!

Tell the Usurper: childbirth’s a force beyond his ken
because a mother’s wracked body reveals a rent that inaugurates life,
a crack through which light dawns in an instant
as the blood’s rose blooms in the wound.



Hamza
by Fadwa Tuqan
loose translation/interpretation by Michael R. Burch

Hamza was one of my hometown’s ordinary men
who did manual labor for bread.

When I saw him recently,
the land still wore its mourning dress in the solemn windless silence
and I felt defeated.

But Hamza-the-unextraordinary said:
“Sister, our land’s throbbing heart never ceases to pound,
and it perseveres, enduring the unendurable, keeping the secrets of mounds and wombs.
This land sprouting cactus spikes and palms also births freedom-fighters.
Thus our land, my sister, is our mother!”

Days passed and Hamza was nowhere to be seen,
but I felt the land’s belly heaving in pain.
At sixty-five Hamza’s a heavy burden on her back.

“Burn down his house!”
some commandant screamed,
“and slap his son in a prison cell!”

As our town’s military ruler later explained
this was necessary for law and order,
that is, an act of love, for peace!

Armed soldiers surrounded Hamza’s house;
the coiled serpent completed its circle.

The bang at his door came with an ultimatum:
“Evacuate, **** it!'
So generous with their time, they said:
“You can have an hour, yes!”

Hamza threw open a window.
Face-to-face with the blazing sun, he yelled defiantly:
“Here in this house I and my children will live and die, for Palestine!”
Hamza's voice echoed over the hemorrhaging silence.

An hour later, with impeccable timing, Hanza’s house came crashing down
as its rooms were blown sky-high and its bricks and mortar burst,
till everything settled, burying a lifetime’s memories of labor, tears, and happier times.

Yesterday I saw Hamza
walking down one of our town’s streets ...
Hamza-the-unextraordinary man who remained as he always was:
unshakable in his determination.

My translation follows one by Azfar Hussain and borrows a word here, a phrase there.



Biography of Fadwa Tuqan (aka Touqan or Toukan)

Fadwa Tuqan (1917-2003), called the "Grande Dame of Palestinian letters," is also known as "The Poet of Palestine." She is generally considered to be one of the very best contemporary Arab poets. Palestine’s national poet, Mahmoud Darwish, named her “the mother of Palestinian poetry.”

Fadwa Tuqan was born into an affluent, literary family in Nablus in 1917. Her brother Ibrahim Tuqan was the most famous Palestinian poet of his day. She studied English literature at Oxford University and won several international literary prizes.

Tuqan began writing in traditional forms, but later became a pioneer of Arabic free verse. Her work often deals with feminine explorations of love and social protest.

After the Nakba ("Catastrophe") of 1948 she began to write about Israel's occupation of Palestinian territories. Then, after the Six Day War of 1967, she also began writing patriotic poems.

Her autobiography "Difficult Journey―Mountainous Journey" was translated into English in 1990. Tuqan received the International Poetry Award, the Jerusalem Award for Culture and Arts and the United Arab Emirates Award, the latter two both in 1990. She also received the Honorary Palestine prize for poetry in 1996. She was the subject of a documentary film directed by novelist Liana Bader in 1999.

Tuqan died on December 12, 2003 during the height of the Al-Aqsa Intifada, while her hometown of Nablus was under siege. Her poem "Wahsha: Moustalhama min Qanoon al Jathibiya" ("Longing: Inspired by the Law of Gravity") was one of the last poems she penned, while largely bedridden.

Tuqan is widely considered to be a symbol of the Palestinian cause and is "one of the most distinguished figures of modern Arabic literature."

In his obituary for "The Guardian," Lawrence Joffe wrote: "The Palestinian poet Fadwa Tuqan, who has died aged 86, forcefully expressed a nation's sense of loss and defiance. Moshe Dayan, the Israeli general, likened reading one of Tuqan's poems to facing 20 enemy commandos." In her poem "Martyrs Of The Intifada," Tuqan wrote of young stone-throwers:

They died standing, blazing on the road
Shining like stars, their lips pressed to the lips of life
They stood up in the face of death
Then disappeared like the sun.

Yet the true power of her words derived not from warlike imagery, but from their affirmation of Palestinian identity and the dream of return.

"Her poetry reflected the pain, loss, and anger of the Nakba, the experience of fleeing war and living as a refugee, and the courageous aspirations of the Palestinians to nationhood and return to their homeland. She also wrote about resistance to Israel’s injustices and life under Israeli military occupation, especially after Nablus fell to Israeli forces in 1967, heralding Israel’s long-term occupation of the West Bank, which remains to this day." - Zeina Azzam