5 Most Iconic Lip Sync Songs

by | Nov 9, 2018 | Hillel Ontario | 0 comments

We’ve been obsessing over the lip sync trend because we’re having our own lip sync battle! It seems only fitting that we pick out our top 5 most iconic lip sync songs of all time. Whether you want to brush up on your lyrics or get excited for Out of Sync, check out these iconic numbers.

1. Born This Way – Lady Gaga

Pretty much every Lady Gaga song has been lip synced at one point or another, and she even had an episode of RuPaul’s Drag Race dedicated to her after many lip sync performances of her songs on the show. “Born This Way” is an empowerment song for everyone and always has the crowd singing (or lip syncing) along!

 

2. Dancing On My Own – Robyn

Robyn is another artist whose songs are typically favoured by the lip-syncers of RuPaul’s Drag Race, but her song “Dancing On My Own” is a club anthem anyone can throw down their best dance moves to while they lip-sync their hearts out.

 

3. Bohemian Rhapsody – Queen

It goes without saying that Bohemian Rhapsody is one of the most iconic songs of all time, let alone lip sync numbers, and with the recent release of the Bohemian Rhapsody film, it is a relevant yet classic choice that the whole crowd will know.

 

4. Wrecking Ball – Miley Cyrus

“Wrecking Ball” is the perfect vehicle for theatrics, as proved by Anne Hathaway, and even those who aren’t fans of Miley can’t help but sing along to this iconic pop ballad.

 

5. Respect – Aretha Franklin

Any song that is both a classic and has the nostalgia factor is the perfect formula for an epic lip sync, plus “Respect” is the quintessential social justice anthem for anyone wanting to spread a positive message with their performance.

 

If you like lip sync battles as much as we do, and you haven’t got your tickets to Out of Sync yet, early bird tickets are still on sale! And who knows, maybe you’ll get to see some of these songs performed live!

Weekly D’var: Vayetzei

Weekly D’var: Vayetzei

This week’s parsha is one that is filled near to overflowing with iconic stories.  Covering Jacob’s travels to, life in, and departure from Haran, the home of his uncle (and eventually father-in-law) Laban, Vayetzei recounts the stories of Jacob’s dream of the ladder, his marriages, first to Leah, then to Rachel, the births of twelve of his children, and so much more.  

With all of this, I am struck by a couple of stories that are not explicitly in our text at all, but come to us in the form of Madrash, the traditional interpretations or explanations of our text that have come down from the sages.

The stories that have captured my interest are surrounding two verses that come at the very beginning of our text (Genesis 28:11 and 28:18) and are seeking to explain a seeming inconsistency between these verses. Just as Jacob is lying down to have his famous dream, we are told that “He took from the stones of the place and set it/them at his head and lay down in that place”, the Hebrew text being unclear on the number of stones Jacob had taken.  Verse 18, which picks up immediately after the dream, is by contrast, very clear, saying, “he took the stone that he had set at his head and set it up as a standing-pillar”. 

The first explanation comes from Rashi (11th/12th c. French commentator), who explains that Jacob had taken a number of stones and arranged them around his head for protection, prompting an argument among the stones, with each asking that they have the honour of holding the righteous man’s head.  Rashi goes on to say that at this point, the holy one fused the rocks into one. 

There are a number of others that appear in the great collection of Midrash, Breishit Rabbah, each offering a different number of stones.  One of the stories counts twelve stones to teach Jacob that he would be the father of twelve tribes; another, three stones, teaching that God’s oneness would be made known through Jacob; yet another, two stones, to teach that Jacob’s progeny would be worthy to form the people Israel.

Our tradition offers us all of these understandings of a single moment in the life of Jacob, each of them teaching him a different lesson.  We can find multiple interpretations of most stories from the Torah; that is part of the beauty of Midrash.  But I am struck by the form that these midrashim take, each of them recounting a lesson learned, each examining a single moment.  In this, I am reminded of the beauty of reflection, of a life examined, reminded that, within the hustle and bustle of our lives, and despite it, each moment has so much potential to teach us.

Rabbi Danny A Lutz
Senior Jewish Educator, Guelph Hillel

Weekly D’var: Chayei Sarah

Weekly D’var: Chayei Sarah

The second line of this week’s parsha tells us that Sarah, our matriarch, died in Kiryat Arba in the land of Canaan. The first verse, and the one from which we get the name of the parsha, Chayei Sarah, describes her life; “Sarah’s lifetime came to one hundred and twenty-seven years.” Abraham has just proved his dedication to God; he offered his son Isaac as a sacrifice before God, was commanded to spare him, and received a blessing. Abraham was promised that his descendants would outnumber the stars in heaven and the grains of sand, but his wife Sarah, his partner and his children’s mother, has now died. Abraham mourns Sarah and weeps by her. His experience of deep sadness is another low point in his turbulent story. Despite being offered by the Hittites and Ephron a burial place, he insists on paying them the full amount of silver it is worth and when Abraham dies at a hundred and seventy-five, he joins Sarah in the cave on Ephron’s land.

This parsha always makes me think of the ritual of shiva, the week of mourning following the death of a loved one. Mourners are joined by their community to provide comfort and meet the needs of the family and are present as those closest to the deceased say kaddish. The mourner’s kaddish is a fascinating and beautiful exaltation, a prayer for peace and for God to hear us and keep us, something that can feel jarring and distinct from grief and loss. The value of the Jewish ritual following death is that we gather to remember and reminisce the span of a person’s existence in our lives and their affect on the world around them for good, not simply to lament their passing. We’re told in the parsha that after they are wed, “Isaac loved [Rebekah], and thus found comfort after his mother’s death.” 

Jacob Brickman
Hillels Waterloo & Laurier

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