Re: Debbie Friendman in New Orleans (fwd)a question

[HEBASS <HEBASS...>]

On Sun, 18 Dec 1994, Raymond Pestalozzi wrote:

> Pat Morgan (patmorgm (at) interport(dot)net) wrote:
> [some deleted]

> : When I was 11 and in Orthodox Jewish Camp, Camp Edward Issacs, Rabbi Joe
> : turned to us and told us the following story.

> : Der Besht made his appearance at a synagogue in a small town. People came 
> from
> : far and wide to hear and pray with him. So did a little boy who could not
> : speak. The little boy had a flute with him. As Der Besht prayed and lifted 
> the
> : congregation to a higher plane, the boy started playing his flute in melody
> : with the prayer. The congregation stopped. Music in temple on Shabbes. They
> : were ready to stone the boy. Der Besht stopped the congregation and told 
> them,
> : "He is praying the only way he knows how, Let him love G-d as we do." And 
> the
> : boy played the flute in temple.

>   This is realy the core of Judaism, not as some Eastren_jewery liked to
>   move into a business like or some hideous practices.
>   I'm none beleiver and feel Judaism has been made into  authoritative
>   dogma. This story is rather moving because it really shows how can a
>   religious zealot turn a wonderful moments into a nightmares for those
>   who are truely faithful and honest about their trustworthiness in G-d.
>   To me the deaf boy was more sincere in his prayer than those who wanted
>   to stoned him.

Henrique's thoughts:
When I was 11, growing up in a reform synagogue in Rio de Janeiro,
Brazil, my Rabbi told me a different story.  One famous Rabbi went to a
city right before Shabbat.  All the people in the city pleaded with the
Rabbi that he should bless them with his presence in synagogue that evening.
The famous Rabbi was moved, and at the appointed hour he came to the
synagogue.  When they opened the doors of the sanctuary to begin their
prayers the Rabbi stood outside for long minutes.  The local lay leader
finally asked him:  "Rabbi, why do you delay?  The Shabbat is almost
here."  And the Rabbi responded:  "I cannot get into this house of
prayers.  The room might be empty of people, but it is still full of
prayers.  It seems to me that when this room is filled with people, the
prayers are empty of direction.  I have to wait until your prayers find
the proper address."

I believe that this is the essence.  Although you do not understand the
prayers, it is important that we know where are we directing our
prayers.  When we pray we talk about God, towards God.  And the language
and the music should convey this because language and music are one, just
like the Jewish people is one and God is one.

> : ----
> : I used to play guitar at Congregation Beth Simchat Torah in Greenwich 
> Village
> : in NYC. It is the Gay and Lesbian Synagogue. I am a lesbian. We sing Debbie
> : Friedman songs as liturgy. Her songs are as beautiful as can be. Yedid 
> Nefesh
> : is one of my favorite songs both inside and outside of the temple. I pray 
> when
> : I listen to the CD of Yedid Nefesh. I am praying when I play it on the 
> guitar.
> : It is no less as beautiful and as spiritual as a Debbie Friedman prayer.

> : Some may appreciate her work and use it in their prayers at their temples.
> : Some may prefer more traditional liturgy. Does it honestly matter? As long 
> as
> : one is showing their love and devotion for G-d and the creations of G-d and
> : thanking G-d for such creations, does it matter how is it said and done, as
> : long as it is done?

It matters to me to know that there are other people strugling with this
issue.  It matters to me that music in the service should not be devoid
of meaning, and this meaning should not only be able to uplift you
spiritually, but it should connect you to the words.  And it matters to
Klal Israel, the whole Jewish people:  for those who attend services and
do not find themselves connected, those who do feel God's presence, those
who do not even go to service...  Most important, it matters to all of
us, music lovers, when we listen to a piece of music to search our soul
and understand what that piece is telling us.  Is it telling us of the
awesomeness of God?  Or maybe about the joy of Shabat?  Is it telling us
to help others, or to cry , or to share, or to give up hope.  To do
without feeling is almost as good as making love without preliminaries.

Judaism survived because Jews found meaning in its different (sometimes
conflicting) messages.  Jewish prayer is and conveys a plethera of
different emotions.  It is impossible for those who understand the Hebrew
not to be moved by "Ahavat Olam" or "Yismechu beMalchutecha".  The music
is an important vehicle for conveying this emotions for those who are not
connected to the language.  I do not feel that folk-like music bridges
that emotional gap, instead, I think it makes associations which are
different than what the services are trying to convey.

I am moved when I hear "And the Youth Shall See Visions".  It is a
beautiful album.  But I do not use it in davvening, for the reasons that
I posed above.  God transcends the music that I can only understand.  God
is above that.  God is interested in feelings, in what my soul has to
say.  In order to keep with the texts that my ancestors wrote, I cannot
superimpose (always) my musical preferences into something completely
unrelated.  If the text is different, go ahead, sing it to any melody
that moves you.  If it is the same text, try to sing it to a melody that
communicates the text's intentions to the listener.

That is the job of the Chazan, in the service.

Henrique

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Henrique Ozur Bass                      Jewish Theological Seminary of America
Cantorial Student                       21 Pilgrim Lane
hebass (at) JTSA(dot)EDU                        Westbury, NY 11
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