[HANASHIR:6655] Re: Recordings?

[Meris Ruzow <meris...>]

Does anyone know whether the following Ida Rose Feingold songs have been
recorded, and if so, who's recorded them?

1.  "Oh the Torah."
2.  "Tapuach on a Stick"
3.  "L'Shana Tova to You & You."

Thanks so much.
Meris Ruzow
meris (at) nycap(dot)rr(dot)com

-----Original Message-----
From: Adrian Durlester <durleste (at) home(dot)com>
To: hanashir (at) shamash(dot)org <hanashir (at) shamash(dot)org>
Date: Wednesday, July 26, 2000 8:10 AM
Subject: [HANASHIR:6605] Re: Ki Va Moed


>Rachelle:
>
>
>You are correct in that there are many levels of understanding of these
>words. And I would theorize that this is deliberate. That is the power of
>the Psalms - their ability to be therapeutic in any age.
>
>The plain meaning of Ki va moed is that the time has come for the
>restoration of Zion - the place where Gd has chosen dwell among Israel. It
>is the time of the answer to the prayer of the afflicted, for with Zion's
>restoration will come the restoration of the afflicted as well. The
question
>arises-is this a prayer of faith, or hope? Some classify this psalm as
>"penitential."
>
>If you examine the full text of Psalm 102, you'll see it is a very
>time-oriented text. It aims to assist the one(s) for whom it was written,
>the "afflicted," deal with the transient nature of human life through an
>understanding and acceptance of Gd's time scale, which measures not in days
>or weeks or even months, but years, generations, eternity. Examine the last
>two lines:
>
>28:But You are the same, and your years shall have no end
>29:The children of your servants shall continue, and their seed shall be
>established before you.
>
>There is human time, and Gd's time. Only by finding a way to think
long-term
>can humanity deal with their own transient nature.
>
>So, perhaps the appointed (or set) time has come for:
>
>1. Gd to restore Zion and remove the pain of the afflicted.
>2. Humanity to recognize that only Gd's time is permanent
>3. Realize that only through embracing the long term can humanity come to
>grips with the world.
>4. Gd to resume Gd's throne in Zion/Jerusalem, and reassert Gd's rule over
>all the earth, and raise up Gd's chosen people (and, in a more liberal
>interpretation, all the afflicted of the world, Jew and gentile alike.)
>
>Or maybe it's a psalm of complaint, saying "hey Gd! we've suffered long
>enough. it is TIME for you to hear the prayers of the afflicted and restore
>those who praise your name.
>
>Interestingly enough, though labeled penitential, nowhere in the psalm does
>the psalmist admit that their own transgressions, the transgressions of
>Israel, are the cause of their misfortune. No, the psalmist simply blames
>Gd:
>
>11. Because of your indignation and your wrath; for you have lifted me up,
>and cast me down.
>
>Only through a twisted and subtle interpretation (keyed on the word
>"z'am'cha" - "indignation") could one suggest that the psalmist was coming
>close to admitting human complicity in their own misfortune by failing to
>follow Gd's laws.
>
>So perhaps the "time has come" for action on Gd's part - to listen to the
>prayers of the afflicted - for the psalm suggests early on:
>
>2. Hear my prayer, O Lord, and let my cry reach you.
>3. Do not hide your face from me in the day when I am in trouble; incline
>your ear to me; answer me speedily in the day when I call.
>
>as if Gd is being accused of not listening.
>
>I don't know that Reb Shlomo necessarily had any specific intent in
>repeating the words Ki va moed in the song, other than that it fit the mood
>and melody that Gd put in his head. It's one thing to try and interpret the
>text of Tanakh, But I'm less comfortable intepreting the songwriting of Reb
>Shlomo.
>
>I realize this only scratches the surface of interpretation of Psalm 102,
>but it's a start and food for thought. I praise without end your desire to
>understand the texts you are teaching and singing. You can give the Tanakh
>and Gd no greater honor!
>
>Adrian
>
>------------------------------------------------------------------------
>"Atheism is a non-prophet organization."
>                          -George Carlin
>Adrian A. Durlester. M.T.S.  -  durleste (at) home(dot)com
>http://members.home.net/durleste/
>Judaica & Music Instructor, Akiva School, Nashville, TN
>Music Director, Congregation Micah, Nashville, TN http://www.micahnash.org/
>Home phone (615) 646-9788 Nextel cel-phone (615) 207-2661
>List-Owner for hanashir (at) shamash(dot)org; Co-Owner for L-Torah (at) 
>shamash(dot)org
>http://uahc.org/hanashir
>Editor, Bim Bam (for Torah Aura Productions) http://www.torahaura.com/
>Alternate Email: aad (at) iname(dot)com  adriand (at) aol(dot)com
>
>
>
>
>> -----Original Message-----
>> From: owner-hanashir (at) shamash(dot)org [mailto:owner-hanashir (at) 
>> shamash(dot)org]On
>> Behalf Of Rachelle and Howard Shubert
>> Sent: Wednesday, July 26, 2000 6:52 AM
>> To: hanashir (at) shamash(dot)org
>> Subject: [HANASHIR:6603] Re: Ki Va Moed
>>
>>
>> I would like to have a fuller understanding of the text of Ki Va Moed
>> before teaching it to our Rosh Chodesh group.   I have noted the
reference
>> of Psalms, chapt. 102, vs. 13-14:
>>
>> > 13. But you, O LORD, are enthroned forever;
>> >     Your fame endures throughout the ages.
>> > 14. You will surely arise and take pity on Zion,
>> >     for it is time to be gracious to her;
>> >     the appointed time has come (Ki va Moed)
>>
>> However, I can think of differing interpretations and possibly layers of
>> meaning to the last line, which seems to be stressed by the
>> repetition of it
>> in the song.  Has the appointed time come for Gd, for the poet or
>> for Zion,
>> and what is to be done at this appointed time?  Is it a line we
>> should apply
>> to our personal life changes?  Scholars, what would you say?
>>
>> Thanks,
>> Rachelle Shubert
>>
>>
>>
>
>
>

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