A Purim Take on Uptown Funk — Shushan Funk

Posted on March 1, 2015 at 12:36 pm

Happy Purim! May this be a year when all the Hamens of the world are vanquished.

This tale, was once told
In the days of Achashverosh
This one needs a new girl
Needs a good girl
A straight masterpiece!
So file in
Try to win
Be the queen of my cities
Well hold on, this girl’s the one!
That’s Esther, oh she’s so pretty!

I’m so hot! (oh man!)
Now I’m in charge and I got a plan
I’m so hot! (oh man!)
Betta bow down, or I’m gonna be mad
I’m so hot! (oh man!)
Say my name, you know who I am
I’m so hot! (oh man!)
Man, this schtuss ain’t funny
Break it down!

I’ll never bow to ya (oooo!)
I’ll never bow to ya (oooo!)
I’ll never bow to ya (oooo!)
Well, Shushan Funk gon’ give it to ya!
Well, Shushan Funk gon’ give it to ya!
Well, Shushan Funk gon’ give it to ya!
Here’s the news, he gonna kill the Jews
Don’t believe me, just watch! (HAMAN!)
Don’t believe me, just watch! x4
Hey, Hey Hey, Oh!

Stop!
Wait a minute!
Those two guys put some poison in it!
Don’t take a sip
I gotcha back
Yo, Haman! Get the stretch!
Ride through uptown, downtown, make Mordechai so pretty
Tell everyone, in the whole kingdom
He my favorite in dude in this city!

I’m so hot! (so mad!)
I feel like I’m on fire, man
I’m so hot! (so mad!)
Makes me mamish wanna retire man
I’m so hot! (so mad!)
They used to say my name and know who I am!
I’m so hot! (so mad!)
“This is just the start, honey”
Break it down!

King, you know that I’m a Jew yeah (ooo!)
But Haman wants to kill the Jews yeah (ooo!)
Yeah, I know, and I’m a Jew yeah! (ooo!)
Now Shushan Funk gon’ give it to ya!
Now Shushan Funk gon’ give it to ya!
Now Shushan Funk gon’ give it to ya!
It’s Purim night, we’re gonna party right
Don’t believe me just watch! (Come on!)

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Holidays Music Shorts

Interview: Rabbi Evan Moffic on What Every Christian Needs to Know About Passover

Posted on February 2, 2015 at 3:58 pm

Rabbi Evan Moffic’s latest book is What Every Christian Needs to Know about Passover: What It Means and Why It Matters, a guide for Christians to the celebration observed by Jesus at the Last Supper. It will be published tomorrow, and is already a seller on Amazon in the categories of Jewish holidays and ritual. Rabbi Moffic is one of my favorite thinkers about our connection to the divine and the meaning of religious traditions, and I am a big fan of his earlier book, Wisdom for People of all Faiths: Ten Ways to Connect with God. He very generously took time to answer my questions about the book.

What would Jews and Christians be most surprised to learn about each other’s beliefs?

I think Christians will be surprised to learn some of the Jewish legends surrounding the exodus. For example, the story about the angels singing when God drowned the Egyptians, but then God telling the angels that the Egyptians are God’s children as well. Or some of the Jewish interpretations of why God hardened Pharaoh’s heart.

I think Jews will be interested to know why many more Christians are holding seders and will be fascinating by some of the interpretations and meanings Christians draw.

Was there ever a time when Christians observed Passover or held seders?

Definitely in the first century where most Christians saw themselves as Jews. It faded away as Easter replaced it. But over the last three decades, as Christians have embraced Jesus’s Jewishness and tried to recover first century practices, more and more have been conducting seder.

Copyright 1999 Convent of Santa Maria delle Grazie

Which of the traditions of the Passover seder were practiced at the time of Jesus?

It’s unclear. Certainly it was not the same kind of seder we do today. That was not finalized until after the destruction of the Jerusalem Temple in 70 C.E. But we do know communities and families held Passover meals in which special foods were shared and the Exodus story was told during the time of Jesus.

Are there any depictions of the Last Supper that include matzah or other symbols of Passover?

No. The last supper was definitely a Passover meal but not a seder—with its precise order and ritual foods that we understood today.

Which elements of the Haggadah are of most relevance to Christians?

The story of the Exodus. It is so universal. We all search for freedom in our lives—from addictions, from unhealthy relationships, from idols like success or perfection. Passover tells us God wants to grow and escape the narrowness that traps us.

Why do you call this a “holiday we share?”

Because the Hebrew Bible is part of Christian scripture as well. The Exodus is part of the Christian story as well. It is a story of redemption that Jesus certainly knew and whose meanings are universal.

Do some Jews express concern about sharing this celebration with non-Jews? How do you respond?

Absolutely. Some Jews feel Christians may be appropriating and misinterpreting a Jewish ritual. People have said to me, “How do you think Christians would feel if synagogues did some sort of communion or eucharist?” My answer is always the same. Yes, some people or communities could abuse the ritual and interpret it in ways that make the Jewish part of it irrelevant or superseded by Christianity. That’s why we need this book. It gives an authentic traditional Jewish interpretation that can educate and guide Christians in observing Passover in a meaningful way. It will prevent abuse rather than encourage it. And truthfully, we live in a free society. Our own religious sensibilities should not be threatened by those of others, even if they are deeply consistent with our own. The fact that others celebrate Passover in ways different than our own does not threaten the meaning and truth of our own.

What is the most important lesson you want readers to understand from your book?

Celebrating Passover can change your life. It can help you see your life as an ongoing journey to freedom and purpose. The story of the Bible is also the story of ourselves.

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Books Writers

Interview: Nancy Spielberg and Roberta Grossman of “Above and Beyond”

Posted on January 28, 2015 at 1:26 pm

Copyright Paramount Productions 2015
Copyright Paramount Productions 2015

In 1948, a group of World War II pilots volunteered to fight for Israel in the War of Independence. As members of “Machal” (volunteers from abroad), they not only turned the tide of the war, they also laid the groundwork for the Israeli Air Force. “Above and Beyond” is the first major feature-length documentary about the foreign airmen in the War of Independence, featuring new interviews with pilots from the ’48 War, scholars and statesmen, including Shimon Peres, to tell their story.  I spoke to producer Nancy Spielberg and director Roberta Grossman about making the film and why this story mattered so much to them.

Why tell this story now?

NS: First of all the, “Why now,” is any of the stories that are coming from this generation of World War II veterans and Holocaust survivors, that whole generation, whatever they did, are things that if we don’t grab them now, we’ve lost them and they are slipping through our fingers. And I think we’ve all seen that that the way that people learn, mostly way the the younger people learn is visual. They don’t read books, they don’t like history books, they don’t want black and white on a page. The best way to teach it, to capture it, is through a visual format.  And I think that the urgency of getting stories like these, is that the stories are just incredible. To me it’s a study in character, in human nature.  What makes these heroes? What makes these veterans, these World War II veterans that served their country, survived; one of them was shot down and wandered for a couple of months, another one almost crashed his plane. What made these people come out of war, get back to their normal lives or be supposed to be getting back and then drop everything to go help somebody else? And it is just sort of amazing because I think they are very matter of fact about it but it is a wonderful lesson for all of us.  To what degree, what extent would you undertake such personal risk to help somebody else? And I just think that is a lesson that we all have to hold onto.

What was it like doing the research and finding the archival footage for the film?

Pilots Lou Lenart, Gideon Lichtman, and Modi Alon in Israel in 1948. Copyright Paramount Productions 2015
Pilots Lou Lenart, Gideon Lichtman, and Modi Alon in Israel in 1948. Copyright Paramount Productions 2015

RG: Well, first of all I should say that there is a lot of archival footage in the film that was drawn from a lot of different archives around the world, primarily of course Israel and the United States. But there is a lot of footage in the film that is unabashedly made to look like archival footage and blend with our footage that is actually re-creations that we did in conjunction with Industrial Light and Magic.  So the conceit was to make re-creation look like archival footage when the fact of the matter is there were gun cameras. There were cameras on pretty much every  American plane in World War II but in the the ragtag Israeli Air Force in the 1948 war, there were no cameras since the planes could barely fly. So we pretended that there were those cameras there and created sequences that would match or illustrate the stories they were telling.  I strongly believe that documentary filmmakers get to use all the tools of cinema and using those tools as historically accurately as possible or else you lose the trust of the audience.

NS: Roberta, you have these connections more than I do with the archivists and people were so engaged with the story that they really dug around it. There is one shot we have which is authentic archival footage of this Egyptian spitfire that kept flying and bombing over Tel Aviv and all they could do on the ground was run in their houses and get the camera and film it because there was no fighting back.  They had no planes, they had no way to defend themselves, it was duck and cover. And the idea that this plane could just keep flying over at will, bombing whenever it wanted must have been a feeling of being so exposed and vulnerable for these people. But like Roberta said, this wasn’t World War II with a rich camera crew going off. This was people running for their lives that have nothing. So I think that finding that footage was huge and it really was the efforts here in America and over in Israel, and we had footage archives in Czechoslovakia, really all over.

RG: We really like to try to dig as deeply as possible as time and resources would allow because a lot of footage or archival footage gets recycled all the time because it is the stuff that bubbles to the top, we see the stuff over and over and over again. So if you want to find interesting material you have to keep digging.  Our editor, Chris Callister is really great with archival sequences, to really make scenes out of that footage, that’s the idea.

You touched on one of the key differences in aerial combat between the experience that these men had in World War II and the resources available and the documentation of the effort in Israel. Were there differences in strategy as well? What were some of the differences that these men had to adapt to?

RG: The differences were tremendous. In World War II, the American pilots that flew in that war were part of a giant machine. And in Israel there were so few that they each became their own machine and probably made much bigger strides in the overall war efforts.
Because in fact in May 29, that one battle where they were just right outside of Tel Aviv, there were supposed to be five planes to fly against them and these planes had been brought in in pieces and assembled and one plane wouldn’t work so instead of five they had four and they had five pilots. I mean working with bare-bones. So only four planes could go out and try and stop an army.

And in that battle, one of the men died.  So in the very first aerial battle, 25 percent of the Air Force was lost. So it was sort of incredible because it’s such a smaller fishpond and so these guys were bigger fish and I think that strategy wise, I think their training supposedly helped a lot but they had to wing it a lot because it’s not like this is a wealthy country with lots of supplies.  They had to be pretty versatile.  There was a 26-year-old put in charge of the Air Force and there really were only two Israeli pilots that were experienced enough to be able to take command but there wasn’t a lot of order back then. There weren’t manuals and operational guides. It was really sort of “fly by the seat of your pants.”

So they had a young guy who tried to keep it together. But what he was trying to keep together was also a group of foreigners that spoke different languages. Most of them spoke English and English was the official language of the Israeli Air Force. It’s the language almost everybody knew.  The Israeli Air Force was really molded from the British Royal Air Force and American Air Force and South African. So they had access to those manuals and later on they used those as guidelines.

When you interviewed the men, was this a story that they had told before or was it something that was a surprise to their families?

RG: It certainly wasn’t a surprise to their families, their kids knew about it. But I think in some cases when their kids saw the finished film, they saw a fuller and heard a more wonderful story than they had heard before because they heard not only their father’s story but they heard about it in an historical context and they heard of the entire efforts. And so I think that a lot of the kids, the children of the pilots were really, really so excited and so happy about the film not only because the film honors their fathers in such a wonderful way but because it gave them a fuller picture of what their fathers had done during the period.

NS: The grandchildren actually love it. They think that their grandfather is the coolest dude around. They really related to him in a different way.

RG: But some of these stories are new because the interesting part of the question is that there wasn’t a lot of talking about this chapter because of the legal ramifications of it. And when the guys first came back and I think many years afterwards, they didn’t go around boasting about it because it was illegal to fight for a foreign country, it was illegal to smuggle a plane. Some people did go to jail for it, one lost his citizenship. It wasn’t something that people talk about a lot. It’s been really interesting everywhere that we have gone and shown the film. People just kind of came out and said, “Oh, my uncle smuggled machine guns,” or, “My grandfather was part of this.” Just on and on and on. It was just like people just are very excited to put all the pieces together.

NS: In fact one person said to us he thought the FBI were going to come always knocking on the door so he really never wanted to share these stories. And another gentleman brought a personal photo album that had never gone out of the house. We used some of those pictures in the film.

Do you think today’s audiences have an understanding of the origins of Israel? And do you think this movie will change their ideas about Israel?

NS: I do not think that people bother too much to think about origins of Israel. And I say that in this sense because I think people are caught up with a CNN version of Israel and don’t go beyond that.  When you stop for a second and go, wait a minute, there was a partition plan for a two state solution and the Jews agreed to it. I don’t know, I am not naïve but that could have changed a lot of things and so in some ways the idea that Israel was there, Israel was interested in a two state solution. Israel was attacked, Israel defended itself. I think those things just have to be emphasized again.

What do you want people to learn from this film?

NS:  I hope that they will consider a few things. First of all the idea that these guys went to help somebody in trouble, that’s a great universal lesson that we should be there for other people, we should be there to help each other. I also do hope that people will just go, “Hmm, let’s not be so harsh about Israel and Israel’s right to exist.” That is personally important to me but my most important thing is sort of focusing on some feelings of American pride, of Jewish-American pride, of the idea that being a volunteer is a good thing and that you should do it because it is the right thing to do, not for the glory necessarily.

RG: I hope they understand how urgent the situation on the side of Israel was at the time of its creation, how right and necessary it was, how different things might have been if the partition plan had been accepted and how tenuous the state was in its beginning, how it could have easily gone another way and how threatening the issue was in 1948.  I think just to take another look. Obviously it is a very fraught issue but I really think that the discussion is so one-sided these days. We’ve got sort of frantic anti-Israel sentiments; believe me I understand why, but it is really nice to have a story that talks about what the intentions were, what the need was, what the spiritual standing of the state was.

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Directors Documentary Interview

Exodus: Gods and Kings

Posted on December 11, 2014 at 9:51 pm

Copyright 2014 Twentieth Century Fox
Copyright 2014 Twentieth Century Fox

The story of Exodus is central to three of the world’s most significant religions and one of the Bible’s most cinematic stories, with a flawed but charismatic hero and a stirring story of slaves seeking freedom.  It has already been filmed at least eight times, from Veggie Tales’ Moe & The Big Exit to Cecil B. DeMille’s epic The Ten Commandments, with Charlton Heston and Yul Brynner and Jeffrey Katzenberg’s animated The Prince of Egypt.  Now Ridley Scott, who showed his mastery of sword and sandal epics with Gladiator has taken on the story with an all-star (but mostly non Middle-Eastern) cast and the latest 3D technology to really deliver on the special effects.  Not so much on the theology part, though, or even the morality or meaning of it.  Scott is clearly more interested in chases and battles and plagues, and so busy with it that he leaves out some of the story’s most important incidents.  For example, instead of having to leave the palace because he killed an Egyptian who was beating a slave, Scott gives us a soapy story about Ramses’ jealousy.  And we know Ramses is decadent because every time we see him, he’s eating.

The action and special effects work well, though.  This is a two and a half hour movie that starts in the middle of the story and Scott keeps it moving.  We first see Moses (Christian Bale) and Ramses (Joel Edgerton) as Seti (John Turturro), the Pharaoh, is giving them each a sword.  At first, Ramses, Seti’s son, thinks he has been given the wrong one.  But Seti has given them each other’s swords on purpose, to remind them that they must care for each other as they are about to go into battle.  A seer has a prophesy: “In the battle, a leader will be saved and his savior will someday lead.”  This inflames Ramses’ insecurity, especially when it comes true.

After Seti’s death, Ramses puts Moses in prison and tries to have him killed.  Moses finds a home with a small community of shepherds and falls in love with Zipporah (María Valverde).  Their life there is very sweet for nine years until he sees a burning bush and receives a message from God.  Scott makes an imaginative choice here about portraying the Deity that I won’t give away, but I am still trying to decide how I feel about it.  God tells him what he already knew in his heart.  The Hebrews are his people and he cannot run away from his responsibility to help them find freedom.  So he goes back to Memphis.

Bale holds the screen well as Moses, but Turturro, Kingsley, and Sigourney Weaver as Ramses’ mother do not have enough to do to.  But there is a lot of time devoted to spectacle.  Well past the two-hour mark, there are still 40 years of wandering in the desert and the Ten Commandments (twice) to get through, and they are sped through very quickly.  The striking of the rock to get water, manna, the golden calf, and Moses not being permitted to enter the promised land are all skipped over.  Two significant ideas that are included are Moses’ disagreements with God (and God’s approval of it) and the journey from the first scene, where Ramses believes in omens and faith and Moses believes in reason, to the end of the film, where they switch places.

Moses tells Ramses he must free the slaves and Ramses says the same thing that people have said throughout history when there is no possible moral justification for their position.  He says that it is not economically feasible and will take a long time.  Moses, trained as a general, gets the Hebrews to attack the Egyptians’ supply chain, but God gets impatient and steps in with the plagues, which are very vivid and rather disturbing.  After the death of the Egyptian first-born children, including his own son, Ramses tells the Hebrews to go.  But then he and his army ride after them, until the miracle at the Red Sea, very impressively staged.  But, again, the focus is shifted from the story of the Exodus to much less interesting battle between two cousins raised as brothers.  

The visual scope here is impressive.  There just isn’t much soul.

Parents should know that this movie includes Biblical themes including slavery, plagues and other kinds of peril and abuse, extensive peril and violence, battles, many characters injured and killed including children, and disturbing scenes with dismemberment and dead bodies.

Family discussion: How did being raised as a prince affect the way Moses saw himself and his role? How was he affected by learning the story of his birth? Why does he object to the plagues?

If you like this, try: “The Ten Commandments” with Charlton Heston

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3D Action/Adventure Based on a book Documentary Drama Epic/Historical Remake Spiritual films

Fifty Years of Fiddler on the Roof

Posted on September 20, 2014 at 8:00 am

fiddler japaneseThe Yiddish-language stories of Sholem Alechim, collected as Tevye the Dairyman and The Railroad Stories (Library of Yiddish Classics), inspired one of the most successful, influential, and widely performed Broadway musicals of all time, “Fiddler on the Roof,” which opened fifty years ago this week. It set the then-record of 3000 performances and still is listed as the 16th longest-running Broadway musical in history. There has been hardly a day since this story about a Jewish community in czarist Russia opened that it has not been performed somewhere around the world. Its songs, including “Sunrise, Sunset” and “If I Were a Rich Man,” have become standards, performed and recorded by singers around the world.

The play establishes its setting with the opening number, “Tradition,” where the fathers, mothers, sons, and daughters sing about the roles established for them by their culture and religion. But the theme of the play will be the pressure of modernity as all of the assumptions and beliefs of the community will be challenged.Cannonball_Adderley's_Fiddler_on_the_Roof

The central character is Tevye (played by Zero Mostel on Broadway and the Israeli actor Topol in the movie). He is a poor milkman with five daughtersshmuel_rodensky_in-anatevka_-_fiddler_on_the_roof.  Tradition would give Tevye the role of selecting husbands for his daughters based on what would be socially and economically advantageous. He approves of the widower butcher for his oldest daughter. But she challenges tradition by asking for his approval for her to marry the shy tailor she loves. Tevye must bend because he loves her and wants her to be happy. Seeing her in love makes him question for the first time whether his wife of 25 years, chosen for him, loves him. But his second daughter asks him to bend farther. She loves a hot-headed revolutionary, and she says they will marry whether Tevye approves or not. He is worried, but he gives them his blessing.

And then the third daughter asks him to bend further. She is in love with a non-Jew. Tevye says that is something he cannot accept. It shakes the foundations of his beliefs to even consider it. But not as much as they will be shaken by an anti-Semitic pogrom, with the Czar’s men all but destroying their village. The title of the play comes from the image of a musician precariously trying to maintain his balance and stay safely on a roof. The play ends with Tevye following millions of Europeans over the late 19th and early 20th century — immigrating to America, under the lamp held high for them by the Statue of Liberty.fiddlerplaybill

Many years ago, my parents were visiting Tokyo and saw that a production of “Fiddler on the Roof” was on stage there. They bought tickets. Even though it was in Japanese, with Japanese actors, they recognized the story and music. And they enjoyed the enthusiastic response of the audience. When it was over, my father asked one of the Japanese audience members who spoke English why the play was so popular there. He smiled, “It’s very Japanese!” The details, including the style of the music, are very particular to one group. But the themes of balancing tradition with growing understanding about ourselves and the world, about struggles between parents and children, about what is best for the community and what is best for the individual, are universal.

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