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1:09
PA teaches Children: All Jewish History is Lies
15 Oct 2006
1603
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0:50
Nathan and Isidor Straus were the owners of Macy's department store in New York City. On a trip to the Land of Israel in 1912, Nathan fell in love with the country, while Isidor decided to leave, returning home on the Titanic. When the Titanic sunk, Nathan Straus believed that it was a sign from Above, and he remained in the Land of Israel. He opened a school, a health clinic and other charity institutions, something for which he was also known in America. The city of Netanya was named Nathan Straus in 1927 as well as Straus Street in Jerusalem. He was also honored for his work by President William Howard Taft. This Jewish History is brought to you by Israel National Radio.
16 Jan 2008
3475
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1:01
In 1976 the Popular Front for the Liberation of Palestine hijacked a commercial airplane heading to France from Israel. They took the plane to Entebbe Airport in Uganda where they separated all the Jewish and Israeli passengers and threatened to kill them if Israel did not give in to their demands. Israel sent in a secret undercover unit into the airport where they shot up the terrorists and freed the prisoners. The surprise rescue mission was led by Lieutenant Yoni Netanyahu, the only soldier killed during the mission. The success of the mission called Operation Thunderbolt lead to books and movie being made of the rescue and Yoni Netanyahu's being hailed as a hero. For more visit *******www.IsraelNationalRadio****
16 Jan 2008
3721
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18:46
"IN THOSE DAYS": A MUSICAL ABOUT A JEWISH BOY'S RESISTANCE TO ASSIMILATION IN 19TH CENTURY RUSSIA Original script, music, performance and video by Franklyn Wepner. "IN THOSE DAYS" is a musical show based on the Hebrew novel of the same name written by Yehuda Steinberg in 1904. It is an epic tale tracing the adventures of a Jewish boy named Samuel Horvitz who is a "Cantonist", one of the tens of thousands of Jewish boys who were kidnapped for service in the Tsar's army. Growing up far from his family in a Christian foster home in Central Russia, Samuel confronts all the trials which led most Jewish children who endured similar pressures to convert to Christianity. On the one side there were the physical and psychological tortures, and on the other side there were the seductive advances of a charming young Christian woman named Marusya. Samuel resists all of these forces, and after proving himself a hero in the Crimean War he returns home to his childhood shtetl, to his aged parents and to a very surprising joyful "shidduch" (traditional Jewish marriage). The musical score draws from Hassidic, Russian, and American musical theater traditions . TO VIEW OR DOWNLOAD ALL OF MY VIDEOS, PLUS 1500 PAGES OF MY EXPLANATORY ESSAYS (ALL AT NO CHARGE) PLEASE VISIT MY WEBSITE: franklynwepner****. ALSO PLEASE NOTE MY NEW EMAIL ADDRESS, IF YOU WOULD LIKE TO SHARE WITH ME ANY COMMENTS ABOUT MY WORK: franklynwepnergmail****. IN THE LISTING OF VIDEOS THE LETTERS (HQ) REFER TO A HIGHER QUALITY VERSION OF THE VIDEO, WHICH IS AVAILABLE TO YOU IF YOUR COMPUTER CAN HANDLE IT. ACT ONE: SCENE 1: 1896. A Jewish home in Pinsk, in the west of Russia. Yosie, who has been drafted into the Army, sits with his father Samuel Hourvitz, his mother and his girl friend. Samuel reminisces about how 50 years ago he himself was by force kidnapped at age 10 to be a "Cantonist", a Jewish recruit to be raised in a Christian family in central Russia until age 18 and then forced to serve many years in the Tsar's Army. SCENE 2: Flashback to 1846. The Jewish "Catcher" (who does the kidnapping for the Tsar) sings about difficulties he is having finding enough Jewish children to catch. SCENE 3: Despite his mother's efforts to protect him, Samuel finally is grabbed by the Catcher. Samuel is betrayed by the Rabbi, who substitutes him for a different Hourvitz who is a married Torah scholar with a child. SCENE 4: Russian soldiers force the Jewish children to say the oath of loyalty to the Tsar before an open Torah scroll. The Rabbi visits their prison cell to encourage them to behave like Joseph the Righteous in Egypt, and not give in to pressures to abandon Judaism. SCENE 5: The children journey to central Russia. Samuel prays for deliverance, and the angel Michael intercedes for him against the cruel guards. SCENE 6: Samuel, now age 18, is punished for refusing to eat pork by Anna, his fanatically Christian foster mother. Anna's husband Peter and daughter Marusya (also age 18) request leniency for Samuel from Anna. SCENE 7: Marusya and Samuel are falling in love. It is April. She sings to him, "It's Springtime". SCENE 8: Anna forces Samuel to eat roast pork, but he vomits it out. She orders him out of the house for the night. Marusya brings Samuel a bag of acceptable food in the woods, and asks if she can kiss him good night. Despite misgivings he agrees. Samuel hears the chanting of three other Cantonists who are singing psalms in honor of Tishah B'Av. Samuel confesses to them his growing love for Marusya. Jacob, their leader, warns him to resist temptation. ACT TWO: SCENE 9: Samuel is becoming an excellent soldier. Peter, Marusya and Samuel playfully act out the legend of Prince Oleg, who led the Russians against the Greeks. SCENE 10: The Sergeant catches Samuel talking in ranks and sentences him to 20 strokes with the birch rod. The Sergeant respects Samuel's ability as a soldier, and he reduces this to 10 strokes. Marusya intercedes on Samuel's behalf, and the Sergeant cancels the other 10 strokes also. This infuriates the anti-semitic Demitri, who calls Marusya a "Zhidovka" ("Jewess"), since there is gossip in the village that Anna is a convert from Judaism. Samuel beats up Demitri. SCENE 11: Peter returns home drunk and he is aggravated by Anna's self-righteous nagging. He also calls Anna "Zhidovka". To learn if Anna really is Jewish, Samuel one night pretends he is dreaming. He calls out loudly to his mother not to kill Anna for abusing him, since Anna also is Jewish. Samuel and Marusya see that when Anna overhears this she is deeply moved. SCENE 12: Anna confesses her Jewish past and shares with Samuel her anxieties that Peter's relatives, especially the bigot Demitri, may disposses her and Marusya if Peter should die before she does. SCENE 13: Marusya considers converting to Judaism. She will not, however, tell anyone about this until she fully has prepared herself. SCENE 14: Samuel's troop is leaving for the Crimean War. To Marusya he sings, "If I Return, To You I Return". Samuel proves himself to be a hero by grabbing the battalion colors from a fallen soldier and leading an assault. Demitri, who would like to be an officer, proposes to Samuel that he take credit for the heroism of Samuel. Samuel agrees, on condition that Demitri signs the house over to Anna. Wounded, Samuel arrives in the hospital, where Marusya is serving as a nurse. He gives her the note from Demitri. SCENE 15: Samuel is discharged from the army and he returns home to his parents' village in Pinsk. Despite his love for Marusya, he agrees to accept a Jewish bride which the Rabbi has found for him. SCENE 16: In the original novel on which this play is based Marusya does not convert, and the story ends tragically when Samuel marries the Jewish woman which the Rabbi has found for him. I have rewritten the ending. In the present version the Jewish woman which the Rabbi has found for Samuel turns out to be Marusya, and as was the custom in those days among religious Jews, Samuel joyously meets his bride for the first time at the wedding. PLAYWRITE'S COMMENT: True, the sequence of events in this melodramatic 19th Century story do certainly seem a bit contrived and unlikely from a 21st Century point of view. Nevertheless, the story does have value as a snapshot of an important moment in Jewish history, and it is especially relevant today in view of the serious manner in which it portrays the problem of assimilation. The play targets the lives of teenagers, a group especially susceptible.
13 Mar 2011
198
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2:34
this cartoon is taken from a true story in the Lubavitcher Rabbi's Memoirs. The 30 minute full length DVD can be found on line at IsaiahDesign****
20 May 2008
99
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3:15
Narrated by Gene Hackman plus interviews with Steven Spielberg, Sidney Lumet and other prominent filmmakers, Imaginary Witness explores how filmmakers and popular culture have portrayed the Holocaust over the past 60 years. www.kochlorberfilms****
15 Jan 2009
441
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0:33
Dead Sea Scrolls: Words that Changed the World is on display from June 27 2009 to January 3 2010 at the Royal Ontario Museum in Toronto. Discover many rarely and never-before-seen Scrolls, as well as extraordinary 2,000-year-old artifacts of the period.
20 Jun 2009
944
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9:19
Dr. Irwin Mansdorf explains how Israel's creation, far from being a foreign colonial transplant, can actually be seen as the vanguard of and impetus for the decolonization of the entire Middle East. For a more in depth analysis please see the original article by Dr. Mansdorf at: www.JCPA****
17 Oct 2010
113
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9:24
Dr. Irwin Mansdorf explains how Israel's creation, far from being a foreign colonial transplant, can actually be seen as the vanguard of and impetus for decolonization of the entire Middle East. For a more in Depth Analysis please see the original article by Dr. Mansdorf at www.JCPA****
18 Oct 2010
312
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9:24
Dr. Irwin Mansdorf explains how Israel's creation, far from being a foreign colonial transplant, can actually be seen as the vanguard of and impetus for decolonization of the entire Middle East. For a more in Depth Analysis please see the original article by Dr. Mansdorf at www.JCPA****
17 Oct 2010
95
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4:42
The story of Naomi (a Jew by birth) & Ruth(a Jew by choice) from Rachael explains how somebody choose to be a Jew. Based on the pledge of Ruth, the first Jewish convert we get to know how she is a model for the Jews and became the entry to the covenant..
4 Dec 2010
222
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3:48
Counting of Omer, beginning from the Passover towards Shavuot has lots of in-depth messages that Rachael explains the sensitivity of the period- for a world that has not healed yet.
4 Dec 2010
173
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0:53
Adjacent to the Western Wall Tunnel lies a museum called "The Chain of the Generations Center". The impressive site, which incorporates ancient and modern Jewish history, includes an elaborate audiovisual show, and nine magnificent glass sculptures created by the artist Jeremy Langford.
23 Mar 2009
793
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9:53
Jews already tried to rebuild the Temple. In 363 A.D., the opportunist Roman Emperor Julian the Apostate encouraged the Jews to rebuild their Temple and the Jews tore down every remaining stone from the old temple to begin rebuilding it again. But God miraculously halted this work. Jesus predicted that not one stone of the Jewish Temple would remain atop of another. The Romans utterly destroyed the Temple in 70 A.D. What many people don't know is that in 363 A.D. the Jews tried to rebuild it, but God would have none of this. In doing so, Jews themselves took the remaining stones from the Temple Mount. In hindsight, the extraordinary act of Moshe Dayan handing over the Temple Mount to the Mohammedans can actually be seen as an Act of God. This is because, according to the New Testament, as Lightening strikes in the East and flashes towards the West, so shall be the Second coming of Christ called Satguru in Punjabi. This happened in 1469 when Satguru Nanak Dev Ji appeared in the Punjab among the people of Khatri tribe, the most spiritually sick people needing the Spiritual Doctor the most. Whereas the people of Judah tribe were just the Princes of Darkness, in the Punjab we have the Khatris of the Punjab as Kings of Darkness whilst those of the Kashmir, the Emperors of Darkness or Emperor hypocrites, who propagate all sorts of stories that Christ Jesus lived in Kashmir, etc. So, this Jewish Temple would not be re-built forever in this Age, which is ending soon through an Atomic War expected in 2012 when Mayan Calendar touches Zero. Matt.13.24-30 is being fulfilled in the establishment of Israel where the Tares are bundled up for Final Burning. The dual destruction of the two temples, five hundred years apart, marks two central eras in Jewish history: the first marks the beginning of the Babylonian Exile; the second marks the beginning of the Jewish Diaspora. For the last 1900 years, Jews have prayed that God would allow for the rebuilding of the Temple. This prayer is a formal part of the thrice-daily Jewish prayer services. A few, very small, Jewish groups support constructing a Third Temple today, but most Jews oppose this, for a variety of reasons. Most religious Jews feel that the Temple should only be rebuilt in the messianic era, and that it would be presumptuous of people to force God's hand, as it were. Christ Jesus was the Messiah and the hypocrite Temple Priests knew this fact as Jesus stated in the Parable of Winepress, the Jerusalem Temple and the fruit was Scriptures. And these people are right! Conservative Judaism has modified the prayers; their prayer books call for the restoration of Temple, but they do not ask for resumption of animal sacrifices. Most of the passages relating to sacrifices are replaced with the Talmudic teaching that deeds of loving-kindness now atone for sin. The Jewish religion was a temporary dispensation, intended by its divine author, God himself, to prefigure one more complete and perfect, and prepare men to embrace it. That is, morality is the base for spirituality or John, the Baptist came to pave the way for Christ Jesus, who came to preach Gospel. It not only essentially required bloody sacrifices, known as the korbanot, but enjoined a fixed and certain place for them to be performed in; this was the temple at Jerusalem. Hence the final destruction of this temple was the abolition of the sacrifices, which annihilated the whole system of this religious institution. Jesus Himself was made the innocent sacrificial Lamb by the Temple blasphemers or hypocrites and he made the perfect sacrifice for us when He died on that cross atop Calvary. That is, they killed the very Son of the Owner of the Vineyard, God, and that is why the Temple was destroyed for ever and given to the people of the Punjab where the Second anointed Christ Nanak appeared among the people of Khatri tribe, who got the Temple gilded with gold to fleece the simpletons, the stones much more than what the Temple Priests were doing in Jerusalem. The Pool in which this Golden Temple is built is the same as the Bethesda Pool of Mercy in Jerusalem where the sick people waited for the Angel to stir the water. Whosoever jumped first was cured of sickness. Any attempts by the Jews to sacrifice animals again in the Temple can be and was seen by God as a mockery of the Jesus' death. God would not allow this in 363 A.D., and He won't allow it now. They may succeed in rebuilding the Temple by 2012 when the Atomic War is expected to end this era of Dark Age.
19 Sep 2008
1024
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11:32
"IN THOSE DAYS": A MUSICAL ABOUT A JEWISH BOY'S RESISTANCE TO ASSIMILATION IN 19TH CENTURY RUSSIA "IN THOSE DAYS" is a musical show based on the Hebrew novel of the same name written by Yehuda Steinberg in 1904. It is an epic tale tracing the adventures of a Jewish boy named Samuel Horvitz who is a "Cantonist", one of the tens of thousands of Jewish boys who were kidnapped for service in the Tsar's army. Growing up far from his family in a Christian foster home in Central Russia, Samuel confronts all the trials which led most Jewish children who endured similar pressures to convert to Christianity. On the one side there were the physical and psychological tortures, and on the other side there were the seductive advances of a charming young Christian woman named Marusya. Samuel resists all of these forces, and after proving himself a hero in the Crimean War he returns home to his childhood shtetl, to his aged parents and to a very surprising joyful "shidduch" (traditional Jewish marriage). The musical score draws from Hassidic, Russian, and American musical theater traditions . TO VIEW OR DOWNLOAD ALL OF MY VIDEOS, PLUS 1500 PAGES OF MY EXPLANATORY ESSAYS (ALL AT NO CHARGE) PLEASE VISIT MY WEBSITE: franklynwepner****. ALSO PLEASE NOTE MY NEW EMAIL ADDRESS, IF YOU WOULD LIKE TO SHARE WITH ME ANY COMMENTS ABOUT MY WORK: franklynwepnergmail****. IN THE LISTING OF VIDEOS THE LETTERS (HQ) REFER TO A HIGHER QUALITY VERSION OF THE VIDEO, WHICH IS AVAILABLE TO YOU IF YOUR COMPUTER CAN HANDLE IT. ACT ONE: SCENE 1: 1896. A Jewish home in Pinsk, in the west of Russia. Yosie, who has been drafted into the Army, sits with his father Samuel Hourvitz, his mother and his girl friend. Samuel reminisces about how 50 years ago he himself was by force kidnapped at age 10 to be a "Cantonist", a Jewish recruit to be raised in a Christian family in central Russia until age 18 and then forced to serve many years in the Tsar's Army. SCENE 2: Flashback to 1846. The Jewish "Catcher" (who does the kidnapping for the Tsar) sings about difficulties he is having finding enough Jewish children to catch. SCENE 3: Despite his mother's efforts to protect him, Samuel finally is grabbed by the Catcher. Samuel is betrayed by the Rabbi, who substitutes him for a different Hourvitz who is a married Torah scholar with a child. SCENE 4: Russian soldiers force the Jewish children to say the oath of loyalty to the Tsar before an open Torah scroll. The Rabbi visits their prison cell to encourage them to behave like Joseph the Righteous in Egypt, and not give in to pressures to abandon Judaism. SCENE 5: The children journey to central Russia. Samuel prays for deliverance, and the angel Michael intercedes for him against the cruel guards. SCENE 6: Samuel, now age 18, is punished for refusing to eat pork by Anna, his fanatically Christian foster mother. Anna's husband Peter and daughter Marusya (also age 18) request leniency for Samuel from Anna. SCENE 7: Marusya and Samuel are falling in love. It is April. She sings to him, "It's Springtime". SCENE 8: Anna forces Samuel to eat roast pork, but he vomits it out. She orders him out of the house for the night. Marusya brings Samuel a bag of acceptable food in the woods, and asks if she can kiss him good night. Despite misgivings he agrees. Samuel hears the chanting of three other Cantonists who are singing psalms in honor of Tishah B'Av. Samuel confesses to them his growing love for Marusya. Jacob, their leader, warns him to resist temptation. ACT TWO: SCENE 9: Samuel is becoming an excellent soldier. Peter, Marusya and Samuel playfully act out the legend of Prince Oleg, who led the Russians against the Greeks. SCENE 10: The Sergeant catches Samuel talking in ranks and sentences him to 20 strokes with the birch rod. The Sergeant respects Samuel's ability as a soldier, and he reduces this to 10 strokes. Marusya intercedes on Samuel's behalf, and the Sergeant cancels the other 10 strokes also. This infuriates the anti-semitic Demitri, who calls Marusya a "Zhidovka" ("Jewess"), since there is gossip in the village that Anna is a convert from Judaism. Samuel beats up Demitri. SCENE 11: Peter returns home drunk and he is aggravated by Anna's self-righteous nagging. He also calls Anna "Zhidovka". To learn if Anna really is Jewish, Samuel one night pretends he is dreaming. He calls out loudly to his mother not to kill Anna for abusing him, since Anna also is Jewish. Samuel and Marusya see that when Anna overhears this she is deeply moved. SCENE 12: Anna confesses her Jewish past and shares with Samuel her anxieties that Peter's relatives, especially the bigot Demitri, may disposses her and Marusya if Peter should die before she does. SCENE 13: Marusya considers converting to Judaism. She will not, however, tell anyone about this until she fully has prepared herself. SCENE 14: Samuel's troop is leaving for the Crimean War. To Marusya he sings, "If I Return, To You I Return". Samuel proves himself to be a hero by grabbing the battalion colors from a fallen soldier and leading an assault. Demitri, who would like to be an officer, proposes to Samuel that he take credit for the heroism of Samuel. Samuel agrees, on condition that Demitri signs the house over to Anna. Wounded, Samuel arrives in the hospital, where Marusya is serving as a nurse. He gives her the note from Demitri. SCENE 15: Samuel is discharged from the army and he returns home to his parents' village in Pinsk. Despite his love for Marusya, he agrees to accept a Jewish bride which the Rabbi has found for him. SCENE 16: In the original novel on which this play is based Marusya does not convert, and the story ends tragically when Samuel marries the Jewish woman which the Rabbi has found for him. I have rewritten the ending. In the present version the Jewish woman which the Rabbi has found for Samuel turns out to be Marusya, and as was the custom in those days among religious Jews, Samuel joyously meets his bride for the first time at the wedding. PLAYWRITE'S COMMENT: True, the sequence of events in this melodramatic 19th Century story do certainly seem a bit contrived and unlikely from a 21st Century point of view. Nevertheless, the story does have value as a snapshot of an important moment in Jewish history, and it is especially relevant today in view of the serious manner in which it portrays the problem of assimilation. The play targets the lives of teenagers, a group especially susceptible.
9 Jan 2011
319
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18:33
"IN THOSE DAYS": A MUSICAL ABOUT A JEWISH BOY'S RESISTANCE TO ASSIMILATION IN 19TH CENTURY RUSSIA Original script, music, performance and video by Franklyn Wepner. "IN THOSE DAYS" is a musical show based on the Hebrew novel of the same name written by Yehuda Steinberg in 1904. It is an epic tale tracing the adventures of a Jewish boy named Samuel Horvitz who is a "Cantonist", one of the tens of thousands of Jewish boys who were kidnapped for service in the Tsar's army. Growing up far from his family in a Christian foster home in Central Russia, Samuel confronts all the trials which led most Jewish children who endured similar pressures to convert to Christianity. On the one side there were the physical and psychological tortures, and on the other side there were the seductive advances of a charming young Christian woman named Marusya. Samuel resists all of these forces, and after proving himself a hero in the Crimean War he returns home to his childhood shtetl, to his aged parents and to a very surprising joyful "shidduch" (traditional Jewish marriage). The musical score draws from Hassidic, Russian, and American musical theater traditions . TO VIEW OR DOWNLOAD ALL OF MY VIDEOS, PLUS 1500 PAGES OF MY EXPLANATORY ESSAYS (ALL AT NO CHARGE) PLEASE VISIT MY WEBSITE: franklynwepner****. ALSO PLEASE NOTE MY NEW EMAIL ADDRESS, IF YOU WOULD LIKE TO SHARE WITH ME ANY COMMENTS ABOUT MY WORK: franklynwepnergmail****. IN THE LISTING OF VIDEOS THE LETTERS (HQ) REFER TO A HIGHER QUALITY VERSION OF THE VIDEO, WHICH IS AVAILABLE TO YOU IF YOUR COMPUTER CAN HANDLE IT. ACT ONE: SCENE 1: 1896. A Jewish home in Pinsk, in the west of Russia. Yosie, who has been drafted into the Army, sits with his father Samuel Hourvitz, his mother and his girl friend. Samuel reminisces about how 50 years ago he himself was by force kidnapped at age 10 to be a "Cantonist", a Jewish recruit to be raised in a Christian family in central Russia until age 18 and then forced to serve many years in the Tsar's Army. SCENE 2: Flashback to 1846. The Jewish "Catcher" (who does the kidnapping for the Tsar) sings about difficulties he is having finding enough Jewish children to catch. SCENE 3: Despite his mother's efforts to protect him, Samuel finally is grabbed by the Catcher. Samuel is betrayed by the Rabbi, who substitutes him for a different Hourvitz who is a married Torah scholar with a child. SCENE 4: Russian soldiers force the Jewish children to say the oath of loyalty to the Tsar before an open Torah scroll. The Rabbi visits their prison cell to encourage them to behave like Joseph the Righteous in Egypt, and not give in to pressures to abandon Judaism. SCENE 5: The children journey to central Russia. Samuel prays for deliverance, and the angel Michael intercedes for him against the cruel guards. SCENE 6: Samuel, now age 18, is punished for refusing to eat pork by Anna, his fanatically Christian foster mother. Anna's husband Peter and daughter Marusya (also age 18) request leniency for Samuel from Anna. SCENE 7: Marusya and Samuel are falling in love. It is April. She sings to him, "It's Springtime". SCENE 8: Anna forces Samuel to eat roast pork, but he vomits it out. She orders him out of the house for the night. Marusya brings Samuel a bag of acceptable food in the woods, and asks if she can kiss him good night. Despite misgivings he agrees. Samuel hears the chanting of three other Cantonists who are singing psalms in honor of Tishah B'Av. Samuel confesses to them his growing love for Marusya. Jacob, their leader, warns him to resist temptation. ACT TWO: SCENE 9: Samuel is becoming an excellent soldier. Peter, Marusya and Samuel playfully act out the legend of Prince Oleg, who led the Russians against the Greeks. SCENE 10: The Sergeant catches Samuel talking in ranks and sentences him to 20 strokes with the birch rod. The Sergeant respects Samuel's ability as a soldier, and he reduces this to 10 strokes. Marusya intercedes on Samuel's behalf, and the Sergeant cancels the other 10 strokes also. This infuriates the anti-semitic Demitri, who calls Marusya a "Zhidovka" ("Jewess"), since there is gossip in the village that Anna is a convert from Judaism. Samuel beats up Demitri. SCENE 11: Peter returns home drunk and he is aggravated by Anna's self-righteous nagging. He also calls Anna "Zhidovka". To learn if Anna really is Jewish, Samuel one night pretends he is dreaming. He calls out loudly to his mother not to kill Anna for abusing him, since Anna also is Jewish. Samuel and Marusya see that when Anna overhears this she is deeply moved. SCENE 12: Anna confesses her Jewish past and shares with Samuel her anxieties that Peter's relatives, especially the bigot Demitri, may disposses her and Marusya if Peter should die before she does. SCENE 13: Marusya considers converting to Judaism. She will not, however, tell anyone about this until she fully has prepared herself. SCENE 14: Samuel's troop is leaving for the Crimean War. To Marusya he sings, "If I Return, To You I Return". Samuel proves himself to be a hero by grabbing the battalion colors from a fallen soldier and leading an assault. Demitri, who would like to be an officer, proposes to Samuel that he take credit for the heroism of Samuel. Samuel agrees, on condition that Demitri signs the house over to Anna. Wounded, Samuel arrives in the hospital, where Marusya is serving as a nurse. He gives her the note from Demitri. SCENE 15: Samuel is discharged from the army and he returns home to his parents' village in Pinsk. Despite his love for Marusya, he agrees to accept a Jewish bride which the Rabbi has found for him. SCENE 16: In the original novel on which this play is based Marusya does not convert, and the story ends tragically when Samuel marries the Jewish woman which the Rabbi has found for him. I have rewritten the ending. In the present version the Jewish woman which the Rabbi has found for Samuel turns out to be Marusya, and as was the custom in those days among religious Jews, Samuel joyously meets his bride for the first time at the wedding. PLAYWRITE'S COMMENT: True, the sequence of events in this melodramatic 19th Century story do certainly seem a bit contrived and unlikely from a 21st Century point of view. Nevertheless, the story does have value as a snapshot of an important moment in Jewish history, and it is especially relevant today in view of the serious manner in which it portrays the problem of assimilation. The play targets the lives of teenagers, a group especially susceptible. TAGS assimilation, intermarriage, tsar nicholas 1, russian history 1827, pale of settlement, cantonists, catchers, crimean war, jewish marriage, matchmakers, shiduch, jewish-christian relations, teenagers in love, russian orthodox church
15 Feb 2011
262
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