Early Recordings of Jewish Music in Poland

Author(s):  
MICHAEL AYLWARD
Keyword(s):  

With its five thematic sections covering genres from cantorial to classical to klezmer, this pioneering multi-disciplinary volume presents rich coverage of the work of musicians of Jewish origin in the Polish lands. It opens with the musical consequences of developments in Jewish religious practice: the spread of hasidism in the eighteenth century meant that popular melodies replaced traditional cantorial music, while the greater acculturation of Jews in the nineteenth century brought with it synagogue choirs. Jewish involvement in popular culture included performances for the wider public, Yiddish songs and the Yiddish theatre, and contributions of many different sorts in the interwar years. Chapters on the classical music scene cover Jewish musical institutions, organizations, and education; individual composers and musicians; and a consideration of music and Jewish national identity. One section is devoted to the Holocaust as reflected in Jewish music, and the final section deals with the afterlife of Jewish musical creativity in Poland, particularly the resurgence of interest in klezmer music. The chapters do not attempt to define what may well be undefinable—what “Jewish music” is. Rather, they provide an original and much-needed exploration of the activities and creativity of “musicians of the Jewish faith.“


Author(s):  
Luiza Zapiór

The main purpose of this paper is to describe John Zorn’s approach to klezmer music and Jewish music tradition in general. The text has been divided into shorter sections. The first part of the article is dedicated to providing an overview of problems concerning the definition of Jewish music. The second part focuses on analysing klezmer motifs in John Zorn’s selected works and Jewish symbols present in the visual component of his recording projects. The last section contains a summary and conclusions.


Ethnomusic ◽  
2020 ◽  
Vol 16 (1) ◽  
pp. 141-157
Author(s):  
Michael Lukin ◽  
◽  
Edwin Seroussi ◽  

The article is a collaboration of two research projects: first one is the new an- notated edition of Moisei Beregovskii’s collection of Hassidic tunes (1946) in prepa- ration by Yaakov Mazor in the framework of the Jewish Music Research Centre of the Hebrew University of Jerusalem. The second project is a collaborative Israeli- Ukrainian project titled “The Hassidic Nign in Right Bank Ukraine and East Galicia: Between Autochthonous and External Soundscapes” lead by the three additional au- thors of the present article. The article is dedicated to the study of music in Ukrainian Hasidism, the main representative kind of which is nign – a religious song, performed mainly without words, by men, solo or collectively, in a monophonic texture, and fulfilling various religious functions of mystical background. Nign has apparently started to crystallize from the mid-eighteenth century onwards on the territories of Podillya and Volyn, with the consolidation of the Hassidic movement in those areas of Ukraine (then Po- land and later on the Russian Empire). Noticed by many scholars, the affinity that the Hassidic tunes have with the mu- sic of both Jewish and their co-territorial non-Jewish societies in Ukraine has led to the key question of this study, which is: What insights one can gain from the compara- tive analysis of melodies to the fuller picture of the Ukrainian Hassidic soundscape. The methodology of the study of the Hassidic nign in its historical, regional and conceptual Ukrainian contexts is based on comparative analysis of the nign (the nign itself attributed to the founder of the Chernobyl dynasty, Rabbi Mordechai of Cher- nobyl, its tune transcribed by M. Beregovskii from memory in 1920 and republished many times), its another version transcribed by Joseph Achron, and the four Ukrainian compositions from the anthology of Ukrainian folk melodies by Z. Lysko. The preliminary results of the comparative study of these musical texts in terms of form, modality, melodic contour, rhythm and performance practice, in this stage of the research show more differences than similarities between Hassidic and Ukrainian musical texts and contexts.


Author(s):  
Natan Ophir

Rabbi Shlomo Carlebach (b. 1925–d. 1994) was a spiritual guide, charismatic religious leader, and influential composer of popular modern Hasidic tunes. Through his musical storytelling, inspirational insights, and personal contacts, he inspired a new form of heartfelt soulful Judaism and became a progenitor of the 20th-century neo-Hasidic renaissance. Born in Berlin on 14 January 1925, he grew up in Baden near Vienna where his father, Rabbi Naphtali Carlebach, served as chief rabbi (1931–1938). Shlomo was named after his paternal grandfather, Rabbi Dr. Shlomo (Salomon) Carlebach (b. 1845–d. 1919), chief rabbi of Lübeck, Germany. Shlomo’s maternal grandfather was Rabbi Dr. Asher (Arthur) Cohn (b. 1885–d. 1926), Chief Rabbi of Basel, Switzerland. Young Shlomo was destined by his parents to continue in the family’s rabbinic calling. With the ominous Nazi rise to power, the Carlebach family fled, eventually arriving in New York on 23 March 1939. Shlomo studied in the Haredi yeshiva high school Mesivta Torah Vodaas until April 1943, and then joined a dozen students who helped Rabbi Aharon Kotler establish the first Haredi full-time Torah-learning yeshiva in Lakewood, New Jersey. Then, in 1949, Shlomo embarked upon a career as the outreach emissary for the Chabad Lubavitch Rebbe. From the home base of his father’s synagogue, Kehillath Jacob, in Manhattan, Shlomo set up the first Hasidic outreach program in America. But by 1955 he had begun charting a unique “outreach” career as a “singing Rabbi.” Highlights of his career include establishing the House of Love and Prayer (HLP) in Haight-Ashbury (1968–1978) and Moshav Meor Modi’in in Israel (1976). He was the featured singer at rallies of the Student Struggle for Soviet Jewry (SSSJ), and his most famous song, “Am Yisrael Chai,” was composed for their protest movement. In 1989, he led the first Jewish music tour in Russia, reaching fifty thousand people in three weeks and inspiring Soviet Jewry. He also visited Poland 1–10 January 1989 with eight concerts in ten days and thus was the first openly religious Jew to perform in Communist Poland after the 1967–1968 wave of anti-Semitism. But in his own eyes, his major achievement was as “Rebbe of the Street-Corner.” His potential constituency could be found in any forlorn corner that he encountered. And since he traveled around the world sharing his utopian vision of love and peace, he assumed a unique role as a charismatic iconoclast rebbe.


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