Lifestyle
Opinion: As Christmas and Hanukkah coincide, is it time for everyone to let there be holiday lights?
Hanukkah begins on Christmas this year, marking a rare coincidence of the Jewish and Christian holidays, which occur according to different calendars. The alignment invites reflection on how two traditions can inspire each other.
The Orthodox Jewish community I grew up in rejected Christmas lights as signs of unwanted assimilation. We lighted the menorahs in our windows and doorways for the holiday’s eight nights, keeping the tradition simple and understated. Any more showy displays would have felt like crossing a line.
Still, as a child, I secretly admired the glowing homes of my neighbors. But those lights weren’t for us — or so I was taught.
Decades later, I stand in my cul-de-sac and stare at my neighbors’ dazzling home, with warm, sparkling lights wrapped around the trees. They decorate their home for Christmas because it brings them joy — and, honestly, it brings joy to everyone who passes by.
Apart from menorahs and basic landscape lighting, most of the Jewish homes on the street stay dark during Hanukkah. We keep them that way out of habit, tradition and a lingering belief that holiday lights are “not Jewish.”
My kids don’t observe the rigid boundaries of my childhood, though. When we drive through the neighborhood, they’re drawn to the lights like moths to a flame, pressing their faces against the car windows and pointing out their favorite houses.
“Why don’t we have lights like that?” my 12-year-old, Rosa, asks, her voice full of wonder and betraying a hint of sadness.
I don’t have a good answer. Why don’t we?
Holiday lights have more than aesthetic benefits, signaling community and social connection. Lights can boost mood, reduce stress and create warmth, especially during the dark winter months. Holiday lights are more than decorations; they’re a means of emotional well-being. These seem like good reasons to rethink our traditions.
Judaism, however, emphasizes differentiation: Observing dietary laws, keeping the Sabbath and other practices make us stand out, reminding us — and others — of our identity. Critics claim holiday lights blur the distinction between Jewish and non-Jewish traditions.
Christmas lights descend from the candles once used to decorate Christmas trees, which in turn may have links to pre-Christian traditions. Ancient civilizations celebrated the winter solstice with evergreens and fires to mark the triumph of light over darkness. Christianity adopted some of these traditions, and starting in the late 19th century, electric light helped the holiday decorations become a secular cultural tradition in Europe, America and beyond.
While holiday lights have only become less specifically religious, they still carry strong associations with the Christian celebration of Jesus’ birth. Preserving Jewish identity in a world of cultural blending takes effort, and some worry that adopting symbols closely tied to Christmas undermines that work.
The tension between preserving Jewish distinctiveness and engaging with the rest of society isn’t new. Hanukkah itself celebrates an ancient Jewish victory over the Seleucid Empire, which sought to impose Hellenistic culture and forced assimilation in Judea.
But standing out doesn’t require rejecting every element of the broader culture. Light, after all, is universal. The Jewish tradition uses light as a symbol of hope and connection, not least at Hanukkah, often called the “Festival of Lights.” The menorah represented eternal light and divine presence in the ancient temple, and Hanukkah celebrates the miracle of a single day’s oil lasting eight. The public lighting of candles shares our story with the world — known in Hebrew as persumei nisa, publicizing the miracle. Even a small flame banishes great darkness.
Holiday lights may have religious roots, but today they also bring joy to people of all backgrounds. For Jewish families, embracing holiday lights doesn’t have to mean celebrating Christmas. It can be a way of enhancing our own traditions with a universal symbol of hope and illumination. Using blue and white lights or incorporating Jewish symbols like illuminated dreidels or Stars of David allows families to celebrate their traditions while connecting with their neighbors. It’s not about copying Christmas; it’s about marking Hanukkah in a shared language of light.
Jewish tradition is already replete with light. The third verse of the Torah says, “Let there be light,” emphasizing its centrality to creation. Isaiah calls the Jewish people “a light unto the nations,” urging us to spread hope and inspiration. So why limit ourselves to eight nights of candles? Why not let our lights burn brighter and longer, connecting us to our neighbors and reflecting the beauty of our traditions?
Growing up, we avoided holiday lights out of fear of losing something by blending in too much. Now I realize we won’t lose anything but darkness. It’s time to change; it’s time to shine.
Eli Federman is a writer and private equity investor. X: @EliFederman
Lifestyle
‘How to Rule the World’ explores education and power at Stanford University
Students walk on the Stanford University campus on March 14, 2019, in Stanford, Calif.
Ben Margot/AP
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Ben Margot/AP
When Theo Baker arrived at Stanford University a few years ago, he joined the student newspaper, following the path of his journalist parents, Peter Baker, a White House correspondent for The New York Times, and Susan Glasser, a writer for The New Yorker.
Through his reporting as a student journalist, he eventually broke a story about manipulated data in Stanford President Marc Tessier-Lavigne’s neuroscience research that helped lead to the university president’s resignation.
Theo Baker’s book, How to Rule the World: An Education in Power at Stanford University was released May 19. In it, Baker describes Stanford as a place where proximity to Silicon Valley gives rise to a parallel system of influence, recruitment and money, with investors looking to identify promising students almost as soon as they arrive on campus.
He told Morning Edition host Steve Inskeep there was “a sort of Stanford inside Stanford,” where elite students are drawn into an “alternate reality” of excess and access to cut corners.
In the interview, he discusses how Stanford is not just a university but also a pipeline where status and power can matter as much as ideas.
We reached out to Stanford University for comment and have not heard back.
Listen to the interview by clicking play on the blue box above.
Lifestyle
OTB Takes Full Control of Viktor & Rolf
Lifestyle
How having zero points in tennis — or ‘love’ — came to sound so sweet
The scoreboard shows the results of the women’s singles final match between Iga Swiatek of Poland and Amanda Anisimova of the U.S. at the Wimbledon Tennis Championships in London, Saturday, July 12, 2025.
Kirsty Wigglesworth/AP
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Kirsty Wigglesworth/AP
Fifteen points in tennis? Nice. Thirty, 40 — even better. Advantage — that sounds good. “Love” — that also must be great, right? Well, not quite.
As the French Open rolls on and Serena Williams has announced her return to the sport, maybe you’ve been paying a little more attention to tennis. The sport’s scoring system is notably distinct, and can sometimes be hard to grasp for newcomers. But even tennis aficionados might not know why, or how, “love” became the unmistakable callout for zero points. For this installment of NPR’s Word of the Week, we’re exploring how a word that signifies trailing behind got such a sweet name.
“Love” comes from the heart — or an egg?
It’s hard to pinpoint when the first tennis ball went over the net. Tennis is a derivative of lots of other sports, such as “jeu de paume,” a handball game played in France, said JT Buzanga, the collections manager at the International Tennis Hall of Fame museum.

But tennis became a patented, official sport in 1874, said Steve Flink, a journalist whose tennis coverage got him inducted into the International Tennis Hall of Fame. It has retained its unique, mysterious scoring system ever since.
“By and large, the original system has held up almost entirely,” Flink said.
The use of “love” goes back to the late 18th century, said Jesse Sheidlower, a lexicographer. But it was used earlier than that in card games such as whist and bridge. Before the term made its way to tennis, the sport favored plain old “nothing,” or “nil,” he said.
Why love in the first place, though? Historians don’t really know for sure, but there are a few theories.
The French could have something to do with it. Some historians believe “love” derives from “l’oeuf,” which means “the egg” in French. Because eggs are shaped like zeros, terms such as “goose egg” and “duck’s egg” have been used in other contexts to mean zero, Sheidlower said.
It’s also possible English speakers mispronounced l’oeuf as “love.” But Sheidlower isn’t convinced that’s the answer.
“It’s the French equivalent of an English expression. But since that expression doesn’t appear in French, the French word wouldn’t have been used,” he said.
To be sure, France has had a lot of influence on tennis culture, Buzanga said. For example, “deuce” or a game tied at 40 points, comes from the French word for “two”: “deux.” But he prefers another prominent theory: that “love” comes from the idiom “for the love of the game.” Even if a player hasn’t scored, it doesn’t matter, because their heart is in it. It’s the theory Sheidlower said is the most plausible, because the idiom was used by the English before tennis was popularized.

Another variation of the “love of the game” theory is that the word could have come from the Dutch “lof,” or “honor” — or the Latin “amare,” meaning “to love,” Flink said.
But if tennis’ “love” doesn’t come from a French word, the theory at least has a French sensibility.
“I think the ‘for the love of the game’ is kind of romantic,” Buzanga said.
“Love” probably isn’t going anywhere
Tennis used to be a sport of leisure. The style of play has changed a lot over the years; players are more athletic and competitive, for instance, Flink said. But the rules of the sport are more steadfast, he said.
“There’s this incredible, enduring respect for tradition in tennis,” he said. “Changes are not made easily.”
There has been one major change in modern history: the tie-break. Matches can go on and on because players have to score two consecutive points to break a deuce, or by two games to break a tied set. But the onset of television meant matches would have to get shorter if the sport wanted to capture a larger audience, Flink said.

Change even came for “love.” An alternative sprouted up in the 1970s, and is still used today: “bagel,” named for its zero shape, Sheidlower said. Novices may say “zero,” and insiders will understand what they mean, but they “will needle them about it,” Flink said.
But “love” still prevails.
“People kind of like it,” Flink said. “It’s different. Why say zero when you can say love?”
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