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February 16, 2011

A new direction

Idolatry. Sexual immorality. Murder. The description of the events of the Golden Calf in this week’s portion sounds like the outline for a new cable television series. By the end of the portion, the main characters of Aaron and the Hebrews are forgiven and allowed to keep going on their journey. But how? Isn’t the crime of the Golden Calf so great that it is unforgivable? How can we be forgiven — whether as a community or as an individual — for mistakes that are so overwhelming?

In addition to the teaching that we can be forgiven, I have always found that one of the most beautiful aspects of this portion is that the text gives us a simple process to open ourselves up to the love and forgiveness of God.

We are taught that God provides a medicine before he creates the sickness. Right before the Golden Calf debacle is the famous V’shamru passage, which we sing every Shabbat: “The Children of Israel shall observe the Sabbath, to make the Sabbath an eternal covenant for their generations. Between me and the Children of Israel it is a sign forever that in six days God made heaven and earth, and on the seventh day He rested” (Exodus 31:16).

The Sabbath is a covenant with God that transcends time and space. This covenant, the observance of the Sabbath, is the medicine for the fear, greed, lust and excess that became manifest in the making of the calf. Shabbat is a bond with God so deep that it can even penetrate the darkest veils of the human soul — if we are willing to let it in. As Ahad Ha’am said, “More than the Jews have kept the Sabbath, the Sabbath has kept the Jews.” Through observing and living the Sabbath, the desires that created the Golden Calf are dissolved into a higher and deeper purpose.

Often when we get sick, there is one medicine to rid ourselves of the problem and another to keep the sickness away in the future. Similarly, we find a special piece of preventive medicine right after the Golden Calf fiasco that will help thwart our evil inclination in the future: the 13 Attributes (Exodus 34:6-7). These qualities of God are shown to Moses, and we are to make them qualities in our own lives. The words themselves have such power that we are taught in the Talmud that everyone who properly understands these 13 Attributes and invokes them in his prayers meticulously will never experience that his prayers went totally unheard; and that the people who invoke them will not return empty handed from their prayer (Bavli Rosh HaShanah 17b). Striving to have each of these qualities as an integral part of our lives is the best medicine to make sure that we do not get into the same drama as our ancestors did so long ago.

A friend once asked his teacher how one becomes more observant. “Very slowly,” the teacher replied. I don’t know if someone who has never observed the Sabbath can suddenly become Shomer Shabbos, but each of us has the ability to start celebrating Sabbath a bit more than we do. Maybe it’s just remembering that, as my friend Rabbi Arthur Gross-Schaefer says, “On Shabbat, God gives us a note thanking us for all the hard work we’ve done all week, and letting us know that this one day, He can run the world without our help.” Maybe it’s starting to light Sabbath candles or remembering to not focus on work; but each of us can begin to honor that covenant found in this portion. And while it may be overwhelming to think of emulating all of God’s 13 Attributes, we can try to focus on just one of them: being a little more compassionate or gracious, slow to anger, or forgiving. Each step we take toward either of these processes is a step away from the destructive nature of the Golden Calf.

I find it incredibly comforting that Aaron and the Hebrews were forgiven for their huge mistake. It makes it easier for me to have faith that each of us can also be forgiven for our mistakes; if, like Aaron, we own up to what we have done and strive to change. If we take the prescribed medicine of Shabbat. If we endeavor to emulate the 13 Attributes. If we just take a step at a time in a new direction.

And may we be blessed to see those small steps add up to an entirely new journey filled with health, joy and peace.

This week’s teaching is dedicated in memory of Avi Gross-Schaefer, z”l, who tragically died one year ago at the hands of a drunk driver.

Michael Barclay is the associate rabbi at Temple of the Arts in Beverly Hills (templeofthearts.org). He can be reached at {encode=”rabbibarclay@aol.com” title=”rabbibarclay@aol.com”}.

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10 Commandments for B’nai Mitzvah teachers

“I have learned much from my teachers; from my colleagues more than from my teachers; and from my students more than all” (Talmud, Taanit 7b).

Experience truly is the best teacher, and while I have been teaching Jewish students in many settings for 30 years, I continually learn from them. I have learned what it takes to be an educator, and particularly a b’nai mitzvah educator, from supervisors, colleagues and students as well as from their parents.

What follows are what I have come to think of as the Ten Commandments (though I am sure that others would add to the list) for b’nai mitzvah teachers. Parents and students can think of them as qualities to look for or consider as they enter into partnership with a teacher to prepare for this special day.

I. Thou shalt recognize each student as an individual.

I must always remember that the student I am teaching is different from my last student. Each b’nai mitzvah student enters the process in a different place. Some are excited and motivated, some are resigned, some are in between. They come with their own ways of learning and approaching challenges. While the tried-and-true strategies may work for most or in most cases, each young person requires a little something distinct, unique to him or her.

II. Thou shalt remember it is their first time.

Each of us comes to our professional work with an expertise, whether we are an electrician, a lawyer or a marine biologist. Most people who seek out our professional expertise do so because they do not have the necessary knowledge (you wouldn’t want me messing with your electrical work). While I have worked with hundreds of b’nai mitzvah students, I try to remember that this is the first time for this student and the first time for this family with this particular child.

III. Thou shalt create a nurturing space.

My goal is to create a space in which the students feel comfortable, safe and experience success. I want them to trust me and to feel assured that I will support their learning and their progress. I want them to know they are cared about and that I will be patient but will also set clear expectations. On some level, the students will associate this experience with their Jewish identity, and I want it to be positive. I hope they will look forward to coming.

IV. Thou shalt teach the whole student.

I want to know my students. I learn about their lives and interests and challenges and how they spend their time. I approach the lessons with concern and interest in the whole student, not just the part that is learning a prayer or chanting Torah. It helps me develop a relationship with them and learn how to best work with each individual. It also expands my horizons. By working with each new student with enthusiasm, respect and openness, I allow that I, too, may leave this unique relationship changed for the better.

V. Thou shalt consult with thy student.

The students and I are partners. I want to empower them to express any concerns or challenges, encourage them to tell me which strategies for learning are working and which are not, and to get input on what the next assignment will be, how much can be accomplished, etc. While I may have the final word, I want the conversation to be a dialogue.

VI. Thou shalt partner with parents.

Parents need to be in the loop about their child’s progress. Whether through e-mails or phone calls, parents should know how their child is progressing and if there are any concerns. Parents naturally like to hear good news as well. They also have important information about how their child learns. When I think more regular communication will help, I invite a parent to come in for the last few minutes of the sessions so we can all talk and hear the same words about how things are going.

VII. Thou shalt look for Shehecheyanu moments.

The path for the young person and his or her family is a first, and it is filled with firsts. There may be older siblings, but this is a first for this young person, so this journey will be unique. Helping the child and family take note of special moments along the way (e.g., the first time the child practices from the Torah scroll) is important. They are holy snapshots.

VIII. Thou shalt teach thy student to self-assess and mark progress.

It is all too easy to lose track of the progression of time and the progress that has been made during that time. We tend to be focused on the end product and not take note of all that happens on the journey. It is important to help students recognize their learning, progress and confidence-building. Having them self-assess also allows the teacher to determine how realistically the students see their own progress. I also help the students track the time left to progress because all to often they are surprised by the revelation that the big day is only four weeks away. Being reminded of this helps them with time management.

IX. Thou shalt educate about proper terminology.

There are times when the student or family will refer to the bimah as the “stage,” the congregation as the “audience” or the siddur as a “book.” I make it a point to respectfully correct these terms so that there is an understanding that the young person is leading a prayer service. This is important because our words frame our perspective.

X. Thou shalt call the week after.

While I am not able to attend the service of every student with whom I work, I make it a point to follow up with every student and family. I want to wish them “mazal tov.” I also want to hear about their experience. Thankfully it is usually very positive, but if there are concerns, it gives me the opportunity to follow up and to learn for the next time. I hope the relationship will not end after the service and that my relationship with the young person and his or her family, and theirs with me and with the synagogue community, will continue.

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Calendar picks and clicks: Feb. 16–Feb. 25, 2011

WED | FEB 16

“JEWISH LIFE ON CAMPUS: WHERE TO FIND IT AND HOW TO BE A PART OF IT!”
Tonight’s program for college-bound high school juniors and seniors features a panel discussion with representatives from American Jewish University, StandWithUs, Hillel, AIPAC and the Greek system, moderated by Sinai Temple’s Rabbi Nicole Guzik; a session for parents on “Letting Go,” led by a licensed clinical social worker; a dessert reception; and a chance for students to win $500 scholarships. This is the first session of Sinai Temple’s 2011 college connection program, co-organized by American Jewish University. Wed. 6:30-9 p.m. Free. Sinai Temple. 10400 Wilshire Blvd., Los Angeles. (310) 481-3234. sinaitemple.org.


SAT | FEB 19

KIBBUTZ CONTEMPORARY DANCE COMPANY
An invisible world is revealed as the Israeli troupe performs the critically acclaimed dance show “Infrared.” Based on a poem “In the Black Garden” by KCDC artistic director Rami Be’er, the show explores the human condition through primary colors in breathtaking beauty. Sat. 8 p.m. $25-$45. The Luckman Fine Arts Complex, 5151 State University Drive, L.A. (323) 343-6600. luckmanarts.org.

DANIEL KURTZER
The former U.S. ambassador to Egypt and Israel delivers the 2011 Feinberg Lecture, “The United States and the Arab-Israeli Conflict: The Elusive Quest for Peace.” Sat. 7:30 p.m. Free (RSVP required). A.J. Villalobos Hall, Whittier College, 7214 Painter Ave., Whittier. (562) 907-4219. whittier.edu.


SUN | FEB 20

FRED KATZ
Just five days before his 92nd birthday, the world-renowned jazz cellist, pianist and composer (1960’s “Little Shop of Horrors”) performs an intimate living-room concert as he looks back over his career. His son, flutist Hyman Katz, with bassist Richard Simon, guitarist John Pisano, vocalist Jeanne Pisano and the Flying Pisanos accompany him onstage. Music critic Josh Kun moderates the program. Sun. 4 p.m. $12 (members), $15 (general). Skirball Cultural Center, 2701 N. Sepulveda Blvd., L.A. (310) 440-4500. skirball.org.


MON | FEB 21

“Jewish Genealogy and the Case of the Honey Bee”
Arthur Kurzweil, one of America’s foremost experts on Jewish family history research and author of “From Generation to Generation,” shares his insights on what the future holds for Jewish genealogists. Mon. 7:30 p.m. Free (JGSLA and JCC members), $5 (general). Westside Jewish Community Center, 5870 W. Olympic Blvd., L.A. (818) 771-5554. jgsla.org.


TUE | FEB 22

PEOPLE OF THE BOOK: “SEPHARDIC JEWS LIVING THE SARAJEVO HAGGADAH”
Edward Serotta, a journalist, photographer and filmmaker who specializes in Jewish life in Central and Eastern Europe, presents photographs and film about the Sephardic Jews of the Balkans. The evening continues the Board of Rabbis of Southern California’s yearlong community learning program, One People, One Book, which focuses on various themes in Geraldine Brooks’ “People of the Book,” a historical novel that explores the origins of the Sarajevo Haggadah, one of the world’s oldest haggadot. A reception with kosher light appetizers and dessert follows. Tue. 7-9:30 p.m. $5. Jewish Federation Goldsmith Center, 6505 Wilshire Blvd., L.A. jewishla.org.


WED | FEB 23

BALKAN BEAT BOX
Israeli-born New York musicians Ori Kaplan and Tamir Muskat bring their Balkan-flavored dancehall beats to L.A. for a one-night-only concert with Tel-Aviv-based DJ crew Soulico and DJ Yossi Fine. Ages 21 and over. Wed. 8 p.m. $17 (general), $45 (VIP), $150 (Super VIP). The Conga Room at L.A. Live, 800 W. Olympic Blvd., downtown. (213) 745-0162. congaroom.com.


THU | FEB 24

“ASPERGER’S ON THE JOB”
Author Rudy Simone discusses “Young Adults With Asperger’s or High-Functioning Autism: Must-Have Advice for Transitioning Successfully to Work and Adult Life” during the Help Group’s Distinguished Lecturer Series. Continuing education credits available for qualifying professionals. Thu. 6:30-8:30 p.m. $10 (general), $25 (CE credit). The Help Group Autism Center, 13164 Burbank Blvd., Sherman Oaks. (818) 779-5212. thehelpgroup.org.


FRI | FEB 25

JEWLICIOUS
The three-day culture and arts festival, now in its seventh year, features a diverse lineup of performers, presenters and speakers, including Grammy-nominated artist Matisyahu, comedians The Sklar Brothers, Moshav Band, L.A. afro-rock collective Fool’s Gold, Israeli jam band Acharit HaYamim and more. The weekend also features a Shabbat banquet, wine tasting, dance and yoga, screenings of amateur films from the Jewish Film Competition and discussions on social justice, alternative energy, Israel and Jewish spirituality and sexuality. Fri. Through Feb. 27. $65 (full-time undergraduate student), $199 (general admission). The Alpert JCC, 3801 E. Willow St., Long Beach. (310) 277-5544. jewliciousfestival.com.

“BROKEN GLASS”
Arthur Miller’s World War II-era tale of a New York couple’s downward spiral kicks off the West Coast Jewish Theatre’s 2011 season. Sylvia Gellburg develops a mysterious paralysis after learning about Kristallnacht, which only serves to magnify her marital problems with her workaholic husband, Phillip, the only Jew at a Wall Street bank. Fri. Through April 17. 8 p.m. $30. Pico Playhouse, 10508 W. Pico Blvd., L.A. (323) 860-6620. westcoastjewishtheatre.org.

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The Bible’s true story

Timothy Beal is a religion professor at Case Western Reserve University and the author of 11 books about the Bible and religion. Raised as an Evangelical Christian, he came to realize that the Bible is not quite what it seems and certainly not what it is advertised to be in certain strict religious circles. His revelations about the Bible, so to speak, are at the core of “The Rise and Fall of the Bible: The Unexpected History of an Accidental Book” (Houghton Mifflin Harcourt, $25), an engaging but also challenging re-reading of the sacred texts in the full light of history.

“I was coming to see it as a cultural construction, ‘the Word as we know it,’ with a fairly short history and a less than promising future,” he writes of his changing views of the Bible. “The icon of the Bible as God’s textbook for the world is as bankrupt as the idea that it stands for, of religious faith as absolute black-and-white certainty.”

Beal is frank and sometimes funny. “I tended to approach the Bible as though it were a divine oracle of truth, the ultimate Magic 8 Ball,” he writes of his own youthful encounter with the sacred text. “Ask it a question and it would give you God’s answer.” He is bold enough to share the disturbing answer that it provided when he asked: “Does Joanne like me?” The biblical reply, as it turns out, was a rather disturbing reference to the “privy member.”

But he is quite serious in asking his readers to look at the Bible in a wholly new way.  “Many will be surprised to realize that there never has been a time when we could really talk about the Bible in the singular,” he writes. “There is no such thing as the Bible in that sense, and there never has been.” Rather, the religious texts of early Judaism and Christianity consisted of “many different scrolls and codices, variously collected and shared in many different versions, with no standard edition.”

Today, as Beal points out, the authority of the Bible as a received text is imperiled by the culture in which we live. More than half of the students in Beal’s college classes on the Bible, he observes, “came to class on the first day with more ideas about the Bible derived from Dan Brown’s 2003 novel ‘The Da Vinci Code’ than from actual biblical texts.” And yet, “while Bible literacy is about as low as it can get, Bible sales have been booming,” including metal-clad and waterproof editions, “Biblezines” and “Manga Bibles,” and much else.

“The Rise and Fall of the Bible” is mostly about Christian uses of the Bible. But the argument he makes about the Christian scriptures applies with equal force to the Jewish religious texts: “The history of the Bible is one of perpetual revolution,” he writes. “[B]iblical literature is constantly interpreting, interrogating, and disagreeing with itself.  Virtually nothing is asserted someplace that is not called into question or undermined elsewhere. The Bible canonizes contradiction.”

Beal insists that his own faith has not only survived his study into the origins of the Bible but has been strengthened by it. And his book turns into a sermon on the spiritual value of not knowing the answer to every question: “[F]aith deepens not in finding certainty but in learning to live with ambiguity, as we ride our questions as far into the wilderness as they will take us,” he concludes. “Biblical literature hosts that journey.” 

Beal understandably focuses on what he regards as the abuse of the Bible in Protestant circles. But he writes as an expert in the Hebrew Bible — two of his previous books are focused on the Book of Esther — and he seeks to show his Christian readers the Jewish roots of their own faith. Indeed, for the Jewish reader, one of the most resonant and affecting passages in “The Rise and Fall of the Bible” is when he explains how Jesus would have read aloud from the Book of Isaiah: “Jesus would have chanted the passage in an elevated melodic, style,” he writes. “He would have sung it into speech.”

For me, the scene captures something of what Beal has done here. His book is concerned with the place of the Bible in the here and now, but he clearly hears the music in the text, and when he asks us to consider the use and misuse of the Bible in history, politics and culture, Beal does not overlook the sublime role it can play in the human experience. In fact, he celebrates it.

Jonathan Kirsch, author and publishing attorney, is book editor of The Jewish Journal. He can be reached at {encode=”books@jewishjournal.com” title=”books@jewishjournal.com”}.

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String theory’s huge and heavenly harp

The harp of biblical times could be played in the hand while walking, but the instrument has come a long way since then. On Feb. 19, String Theory, a Los Angeles-based multimedia ensemble, returns to the Broad Stage in Santa Monica with its signature visual-musical element: a Curve Harp installation.

The harp itself is over 6 feet tall, and it’s played on 24 strings emanating from its resonator and extending over the audience from the theater’s stage to its balcony. This “sonic sculpture,” as it’s described in the Broad’s program booklet, is adapted to each individual architectural space — one reason why no String Theory performance is exactly the same as another.

Luke Rothschild, the show’s musical director, acts as the harp-installation specialist. He’s also the husband of the ensemble’s director and choreographer, Holly Rothschild. Luke said the harp is played from the stage “with cotton gloves and rosin dust,” and it is tuned by using blocks to cut off vibrations at certain points along the strings.

“It creates a compression wave, like rubbing crystal glass,” Luke said. “It has a very specific sound, with shimmering overtones that allows us to address any given space and connect to it.”

For Alesia Young, one of the group’s harpists, “the harp is the sonic and sculptural centerpiece of String Theory performances. It’s a stunning visual installation piece that also makes beautifully haunting music.”

According to Danny Moynahan, a performer for the ensemble since 2006, at a recent San Francisco show set in a six-story-high indoor atrium, Holly didn’t let the audience hear the harp’s long strings played until after the first set.

“I don’t remember String Theory ever doing that before,” Moynahan said. “Holly really heightened the harp’s mystique by letting people look at it for a whole set before actually hearing it.”

Along with Joseph Harvey, a classically trained Baroque cellist, Holly and Luke founded String Theory in 2002.

“We were experimenting, looking for new ways to make sounds,” Luke said. “Holly brought the choreography and dance — the physicality and performance aspect, adapting the movement for the strings. I brought the sculptural resonators — the invented instruments with the long-stringed installations, and Joey brought the classically elegant musical vibe. The cello happens to pair really well with the long strings.”

Luke said String Theory is about “collaborating with the architecture” of a given space; the Broad was designed by Renzo Zecchetto Architects and the ensemble has also adapted the harp to buildings designed by Frank Gehry (Walt Disney Concert Hall), Richard Meier and Frank Lloyd Wright, among others. They have also performed in some rather unusual locations: in a windy and remote canyon in the Mexican desert, before 500 people in a Robert Mondavi Winery fermentation cellar and at an old mining camp.

“I saw them at a weird space downtown,” Dale Franzen, director of the Broad Stage, recalled. “They had taken a found space and put high-level modern dancing into it, with covers and original music. It’s difficult to describe what they are, but they are a unique group.”

Added Franzen: “I asked them to do a show for my opening season at the Broad, and it sold out. I’m bringing them back because it deserved more than one showing. I see them as Broad Stage artists, part of a group I’m cultivating, like Mikhail Baryshnikov and the Globe Theatre. These are interesting artists I see as part of our posse.”

Holly named the ensemble after listening to a lecture by Brian Greene, a theoretical physicist and one of the best-known string theorists. Greene’s use of musical metaphors in his talk set off a spark, and the ensemble suddenly had a name for its concept.

“We were intrigued with the idea of creating this all-encompassing performance experience — cross-pollinating and combining genres of music, dance and visual arts with these giant sculptural sound installations that integrate space,” Holly said. “That also became part of our educational goal. People talk about combining the disciplines, but it doesn’t seem like it is done enough.”

Sherry Fredman, early childhood director of the nursery school at Temple Israel of Hollywood, saw the group perform during a social action event with the school and was impressed.

“The children really responded,” Fredman said. “So we met and discussed how to create a partnership where String Theory might enrich our program — become part of our curriculum. We’re making it developmentally appropriate for different classes by using a rotating schedule.”

Last September, Fredman encouraged Holly and Luke to create a pilot program including various members of String Theory. The program focuses on music, dance and the visual arts, with a thematic element tying into each.

“For Tu B’Shevat, we’re going to work with a lot of elements of nature and imagery from nature,” Holly said. “In March, it will be all things related to Purim. We’ll make groggers, listen to Jewish music and do paintings with marbles.”

Holly noted that members of the ensemble come from strong teaching backgrounds, including work with residents of a correctional facility and with inner-city kids.

String Theory consists of up to 15 musicians and performers, including dancers from the Juilliard School and Shen Wei Dance Arts. The ensemble also boasts a violinist, Julie Pusch, who is a Vienna-trained opera singer as well.

A look at one of the ensemble’s YouTube clips reveals one dancer wearing what appears to be a spiky, Lady Gaga-like skirt.

“We call that the Skirt Harp,” Luke said. “It’s also an instrument — an 11-foot musical tutu, with 11 strings. It is dangerous, though, especially when she starts pirouetting with all these copper and brass spikes around her.”

It’s the kind of edgy and innovative play that String Theory will no doubt revel in at the Broad Stage this week. As the Broad’s Dale Franzen put it, “You have to see it to believe it.”

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1,500 raise voices in song to remember Debbie Friedman

As the piano struck the first notes of Debbie Friedman’s “Elohai N’Shama,” Cantor Linda Kates paused before the approximately 1,500 people gathered in the sanctuary at Valley Beth Shalom (VBS) and recalled a story about how the late singer-songwriter energized a crowd of Jewish students while teaching them the song.

“We all have a ‘Debbie story,’ ” Kates said, as the audience laughed along with her.

More than a dozen Jewish musicians, rabbis and cantors told their “Debbie stories” and performed some of Friedman’s most popular tunes as part of a free, public memorial concert VBS hosted Feb. 13 to honor the composer’s legacy. Titled “Lechi Lach” after one of Friedman’s early hits, the evening marked the end of the traditional 30-day period of mourning following her death Jan. 9.

The mood was upbeat and joyous as performers including Craig Taubman, Julie Silver and Sam Glaser performed Friedman’s crowd-pleasers, frequently inviting the audience to stand, clap and sing along. Community members and clergy came from across Los Angeles to celebrate the way Friedman reinvigorated Jewish communal worship during her career and touched the lives of those who knew her as a friend.

“How do you say ‘thank you’ for all the gifts she gave over her lifetime? How do you say ‘thank you’ for all the songs we sing that came from her?” wondered Rabbi Ed Feinstein, senior rabbi of VBS, who organized the memorial. “To gather together and sing … that’s the highest form of grieving, the deepest form of remembering, the most powerful form of resurrection.”

The power of Friedman’s music to unite Jewish people was evident as audience members young and old belted out familiar lyrics with gusto, relishing tunes many had grown up with at Hebrew school and summer camp.

Spanning Friedman’s nearly 40-year recording career, starting with her 1972 debut album, “Sing Unto God,” the program featured more esoteric compositions alongside melodies that long ago entered the canon of contemporary Jewish liturgical music. Songs included Friedman’s original arrangements of “Oseh Shalom” and “Mi Shebeirach,” now staples of Reform synagogue services, and her folk-rock anthems “Turn the World Around,” “And the Youth Shall See Visions” and “Not By Might.”

Glaser sang Friedman’s iconic “Tefilat HaDerech” and a medley of her children’s songs, including “The Latke Song” and her ubiquitous tune for the Alef-Bet. After the concert, he praised the way the event brought together Jews of all denominations beneath one roof.

“When you suffer a loss like this, it erases boundaries,” said Glaser, who described Friedman’s music as “a gift from God.”

Cantor and performer Kenny Ellis of Temple Beth Ami in Santa Clarita reminded attendees of Friedman’s humorous side when he showed off a pair of oversize red clown shoes Friedman years ago had goaded a choir into wearing.

Singer-songwriter Silver took the stage in an energetic performance of Friedman’s “Devorah’s Song,” “You Are the One” and “Not By Might.” Silver said she credits her years of friendship with Friedman for inspiring her to become a performer of Jewish music.

“Debbie Friedman’s greatest gift to me was the gift of song. I was a student learning her songs, an educator transmitting her pieces, and finally a songwriter and performer as a result of the vision she shared with me,” Silver said. “She was a master teacher, composer, healer and song-leader, and anyone who was lucky enough to have stood in her light knows how important it is to the future of our people to carry the torch forward.”

Taubman, music producer and performer with Craig ’n Co., sang Friedman’s arrangement of “V’shamru” and “Sow in Tears, Reap in Joy,” stepping down off the bimah and exhorting the crowd to lead the songs themselves. Like others during and after the concert, Taubman said he found it difficult to memorialize Friedman’s legacy through words alone. But in celebrating her music, he said, “her spirit lives on.”

Other performers included Cantor Mike Stein of Temple Aliyah and his family band, the Rolling Steins, and music educator and performer Cindy Paley Aboody, who sang “Lechi Lach” (the feminine form of God’s commandment to Abraham and Sarah to “go forth”).

VBS put the concert together over a two-week period, with no budget. Performers and organizers volunteered their time out of love for Friedman, and even if the show in places seemed unrehearsed, it had all the spirit of an impromptu campfire sing-along.

During the finale, in which Silver led an ensemble performance of “Mourning Into Dancing” and “Miriam’s Song,” women across the audience leapt to their feet and danced around the sanctuary in a grapevine.

Friedman’s mother, Frieda, and sister, Cheryl, were in the audience, along with Los Angeles County Supervisor Zev Yaroslavsky.

Cheryl Friedman of Orange County said she was touched by the outpouring of respect and affection in her sister’s honor. “Even during the upbeat songs, we had tears in our eyes,” she said. “When people were dancing in the aisles, I looked at my mom and said, ‘Look what Debbie did.’ I just wish she could have been alive to see this.”

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