While the melody is nearly ubiquitous among American Jews, it is by no means ancient, as Albert Stern explains:

Samuel E. Goldfarb penned “I Have a Little Dreidel” (with Samuel S. Grossman) [in the 1920s], while his older brother, Israel Goldfarb, composed [a widely used melody for the Sabbath hymn] “Shalom Aleichem.”. . .

The Goldfarb brothers grew up on the Lower East Side of New York in a family of eleven children that emigrated from Galicia. Samuel was born in 1891, and learned how to read and play music from his brother Israel, who was twelve years his senior. In 1914, Samuel—who was making music in Yiddish theaters and other popular venues—entered into an arranged marriage with Bella Horowitz, from the family that owned Horowitz-Margareten, renowned makers of matzah and Passover products. . . .

While Samuel started out playing piano in theaters, Israel—a graduate of the Institute of Musical Art (now the Juilliard School), the Jewish Theological Seminary, and Columbia University—rose to fame as a noted cantor, and later became the long-serving rabbi at the venerable Kane Street Synagogue in Brooklyn. . . .

“Generally speaking, in America Yiddish music influenced the popular music of Broadway and Hollywood,” said [Samuel Goldfarb’s son, Myron Gordon]. “With these kinds of songs, it was the opposite—it was an American tone being brought into a Jewish context.”

While roughly a third of Saudis are willing to cooperate with the Jewish state in matters of technology and commerce, far fewer are willing to allow Israeli teams to compete within the kingdom—let alone support diplomatic normalization. These are just a few results of a recent, detailed, and professional opinion survey—a rarity in Saudi Arabia—that has much bearing on current negotiations involving Washington, Jerusalem, and Riyadh. David Pollock notes some others:

When asked about possible factors “in considering whether or not Saudi Arabia should establish official relations with Israel,” the Saudi public opts first for an Islamic—rather than a specifically Saudi—agenda: almost half (46 percent) say it would be “important” to obtain “new Israeli guarantees of Muslim rights at al-Aqsa Mosque and al-Haram al-Sharif [i.e., the Temple Mount] in Jerusalem.” Prioritizing this issue is significantly more popular than any other option offered. . . .

This popular focus on religion is in line with responses to other controversial questions in the survey. Exactly the same percentage, for example, feel “strongly” that “our country should cut off all relations with any other country where anybody hurts the Quran.”

By comparison, Palestinian aspirations come in second place in Saudi popular perceptions of a deal with Israel. Thirty-six percent of the Saudi public say it would be “important” to obtain “new steps toward political rights and better economic opportunities for the Palestinians in the West Bank and Gaza.” Far behind these drivers in popular attitudes, surprisingly, are hypothetical American contributions to a Saudi-Israel deal—even though these have reportedly been under heavy discussion at the official level in recent months.

Therefore, based on this analysis of these new survey findings, all three governments involved in a possible trilateral U.S.-Saudi-Israel deal would be well advised to pay at least as much attention to its religious dimension as to its political, security, and economic ones.