Shulamis, oder, bas yerusholayim

Act I. Jews with packs on their backs and sticks in their hands, on a pilgrimage from Bethlehem to Jerusalem, sing about the journey. Manoyekh, an old shepherd, sends his daughter Shulamis home to tend the flock, and moves on with the group. Shulamis gets lost, and grows desperately thirsty. She sees a well, but the bucket is missing, so she ties the rope around herself and descends. An Arab melody is heard, and Avisholem appears in military dress, accompanied by his wild servant Tsingitang. Avisholem sends Tsingitang to fetch food, goes to the well for a drink, hears Shulamis, and rescues her. They praise God for arranging this encounter and swear their eternal love for each other. They sing their vow (“Di shvue”), invoking the well and a wildcat as witnesses. Tsingitang returns, and searches for a girl for himself in the well. He will bring Shulamis home, for Avisholem is expected in Jerusalem for Sukkot, and will return to Shulamis later.

Act II. Two months later, in Jerusalem. Avisholem, his friend Khananye, and Tsingitang, with other men, among a group of women. Foremost among the latter is Avigayil, crowned with pearls. Avisholem and Khananye both have their hearts set on Avigayil. During a dance to select mates, Tsingitang ambushes Khananye so Avisholem can reach her first. Duet between Avisholem and Avigayil, followed by Tsingitang’s comic imitation. The High Priest comes, the young men seat Avisholem on a chair, and the girls do the same to Avigayil. The High Priest blesses them, and the crowd rejoices.

Act III. Two years later, on a mountain near Bethlehem. A distracted Shulamis sings of her love, comparing it to a synagogue in which she is the only congregant. In a long soliloquy: she goes over the possible things that might have kept Avisholem from her, and concludes that she will feign madness to avoid having to marry anyone else. Scene change to a room at Manoyekh’s, where suitors pester him about Shulamis. Enter Yoav Gidoyni, dressed in military uniform, who sings of his triumphs and asks for Shulamis’ hand. His song is echoed by the tycoon Avinadav, and then by Nosn Ha-koyen, who sing of their respective assets. Manoyekh has them draw lots, and Gidoyni wins. He gloats until Shulamis’ voice is heard outside. Her father introduces her to Gidoyni. She congratulates her father, then dances and sings madly, echoing her vow to Avisholem, and cries on her father’s shoulder. She sings obliquely of her loss, and mocks Gidoyni and Nosn. Manoyekh repeatedly asks what happened; each time, she tells him to “ask the cat” or “ask the well.” Scene change to the beautiful home of Avisholem and Avigayil. They are quite happy, for though a cat stole their first-born from its cradle and killed it exactly a year ago today, they have had an even healthier, lovelier baby in the meantime. They send Tsingitang for the baby, and Avisholem laughingly recalls how he tricked Khananye out of winning Avigayil. This memory is interrupted by the wail of Tsingitang. The nurse says that as she was standing by the well, the baby jumped out of her arms to its death. The “Shvue” melody plays quietly, and the wall opens, revealing a tableau: moonlight, Shulamis by the well, the cat nearby. An angel above them points to the tableau; once Avisholem recognizes Shulamis, the wall closes. He takes this as a sign from God, and prepares to meet his judgment. He tells Avigayil that the tragedies have happened because he forsook his predestined match, and decides to atone to Shulamis. Avigayil doesn’t want him to go, but when he is about to stab himself, she stops him and sends him on his way with her blessing. The scene returns to the mountain near Bethlehem, where shepherds sit around a fire is burning singing about shepherds’ (and metaphorically, God’s) vigilant care for their flocks. Avisholem and Tsingitang enter. The shepherds tell Avisholem of Shulamis’ madness; he trembles and cries, and says he can cure her. They invite the travelers to rest overnight, and the shepherds sing, “Flicker, little flame.”

Act IV. Manoyekh’s house; Shulamis lies ill on the couch. Doctors stand around uselessly. Avisholem comes to the window but hesitates to enter. Shulamis sings the “Shvue” theme, and he answers, enters, and swears to be hers forever. As they embrace, Manoyekh enters; Avisholem says he can cure her, and sings “Di Shvue” with her. Manoyekh gives them his blessing. Scene change to the Temple in Jerusalem. The curtain rises, revealing the Temple in all its glory, with Jews, led by the Kohen, offering sacrifices to God as they sing his praises. Enter Manoyekh with Avisholem and Shulamis, who kneel before the High Priest. He blesses them, and the chorus sings praises to God.

Article Author(s)

Joel Berkowitz

Joel is Professor of English and Director of the Sam and Helen Stahl Center for Jewish Studies at the University of Wisconsin-Milwaukee.

Der shtumer meshiekh

Act I. A large gate outside the city walls of Illyria. Two guards enjoy the fact that the Jews are being expelled. The gates open and Jews come out, wearing yellow patches, and crying. A blind man repeatedly says these are signs of the Messiah coming. Eventually, Rokhl emerges. The daughter of Menachem Pnini, one of the city’s leaders, she persuades the crowd to make its way to the Land of Israel, not to scatter among various Christian nations. Her father is later sent out too. He has been tortured, and his tongue has been cut out. He is pleased to learn what his daughter achieved, and asks her to be his tongue. The exiled Jews, singing, make their way toward the Land of Israel.

Act II. A campground near the seashore, which is visible in the background. The Beggar goes from one tent opening to another, and taunts one of the exiles, calling her a whore. When Rokhl comes out, he moves on. Rokhl eyes the tent across from her, and when Hillel emerges from it, they start talking, and before long, confess their love for one another. But she says she can’t marry him, because while her father was being tortured, he had a vision that told him he wouldn’t die, but would gather the Jews to go to Zion. Once they make it there, she and her father will wander throughout the Diaspora and gather the Jews—“He will be Moses; I, his Aaron.” When Pnini comes out of the tent, Hillel tells him that he and Rokhl love each other, and offers to go wherever she and Pnini go—and never to get in the way of their mission. Pnini gives them his blessing, saying that the wedding will take place in the Land of Israel. Then a stir in the camp: Meshulem, who at the last minute chose to stay behind in Illyria, arrives on horseback to announce that King Philip died in a hunting accident, and his son and successor King Louis has rescinded the expulsion order. Most of the exiles immediately change their plans and want to return to Illyria. Rokhl, on her father’s behalf, tries in vain to talk them out of it. Pnini is anguished by this turn of events.

Act III. Still in the camp. Rokhl feels she let her father down, but Hillel tries to convince her that nothing would have persuaded the exiles to stay the course. He wants her to return to Illyria with him, but she feels that she’ll have to go to the Land of Israel if that’s still the plan, particularly if her father really is the Messiah. The king’s messengers arrive. The news is delivered by a Count, who is baffled by the cool reception it receives. He assures them that the King’s invitation is real, and that he will not only protect them, but financially support them for the first year after their return. He gives the official notice to Pnini, who to everyone’s shock throws it to the ground. The Count says he has fulfilled his mission, and returns to Illyria. While the Jews start berating Pnini for potentially getting them in trouble—or maybe forcing them not to return—Leah exclaims that he is the Messiah. Rokhl tells Hillel this is the “wonder” they need to keep the Jews from returning to Illyria, and reveals to everyone the vision her father had. But just as it seems to be working, Leah punctures Rokhl’s exhortations by turning to various others and calling each of them “Messiah.” Laughter erupts in the crowd. Pnini throws himself into the sea. The crowd is stunned, while Leah dances in a circle and cries, “Messiah! Messiah! Messiah!”

Article Author(s)

Joel Berkowitz

Joel is Professor of English and Director of the Sam and Helen Stahl Center for Jewish Studies at the University of Wisconsin-Milwaukee.

Shabse Tsvi

Prologue. Set at the Western Wall on Tisha b’Av, second half of the seventeenth century. As old men read Lamentations and mourn the destruction of the Second Temple in 70 CE, Sabbatai preaches to his disciples about the coming Messianic Era and the prominent role he will play in it. After they leave, the old men discuss Sabbatai and continue their lamentations as night falls.

Act I. Royal Tombs in Jerusalem at dusk. Sabbatai’s ex-wives, Leye and Rokhl, sit at the entrance of a cavern. Sabbatai sings within the cavern, imploring his true bride, the Torah. Leye and Rokhl bemoan how Sabbatai refused to sleep with them when they were married and ultimately divorced them, despite their beauty and pedigree. They console each other for not being worthy of such a holy man (whom they still follow everywhere). Nehemiah Cohen, a prophet, comes to Sabbatai and tells him it is time to stop hiding in a hole. Nehemiah Cohen anoints Sabbatai Messiah. Sabbatai and his followers are overjoyed. Sabbatai dictates letters announcing his status and has his followers distribute them. Leye and Rokhl prostrate themselves before Sabbatai; although he does not initially recognize them, he decides they are worthy to be servants to his future, better wife.

A graveyard in a small Polish town, where Jews are hiding from Chmielnicki’s Cossacks. When they realize they are safe, they discuss the destruction of the massacres and how it is the fault of their sins. One young man questions where God is in all this suffering. Kabbalists predict the coming of the messiah. Nehemiah Cohen appears. He tells the curious onlookers that redemption is at hand. Suddenly Sore’s voice can be heard from the tombstones; she declares that she is destined to be the bride of the Messiah. Nehemiah Cohen disappears, and she tells the horrified assembly how she survived the massacres in a monastery. As she speaks of the Messiah and how she is to be his bride, the young man and other onlookers decide she is a prophet.

Act II. Cairo. Sabbatai is celebrating his wedding with the Torah, the daughter of God. Suddenly there is an uproar as Sore arrives with her many followers, eager for her own wedding to Sabbatai. She tells him she is destined for him as his opposite, “you are commandment, I am sin.” Sabbatai insists that the Torah is his bride, and that he has given up carnal desires in favor of holiness. He tries to placate the crowds, offering them purification in the form of the Torah, but the people remain loyal to Sore. Sabbatai decides to marry Sore (the daughter of earth) and to find redemption through sin.

Sabbatai and Sore with their followers at Gallipolli, in the fortress Migdal-Oz. Kabbalists dance around Sore. With Sore and the prophets’ encouragement, Sabbatai declares himself higher than earthly kings and proceeds to divide the Ottoman Empire between his followers. Soon after he expresses doubts about the correctness of his actions. Sore tries to console him with sensual promises from the Song of Songs. He is disconsolate about giving up his divine bride the Torah. Nehemiah Cohen appears and tells Sabbatai that he has been deprived of divine strength.

Act III. Field around Migdal-Oz. It is Rosh Hashanah. Jewish supporters of Sabbatai from many different countries are assembled. They celebrate the messianic age: women dance and a Polish Jewish envoy reads a letter from Lwów (Lviv) in the style of reading the Talmud. They declare that everything forbidden is now permitted. Nathan Azati declares that Sabbatai will soon overthrow the sultan. Envoys read a letter from Spanish Jews in Amsterdam. Sabbatai declares that he has nothing to say to the assembled people; he once had divine favor but he lost it, he had his bride the Torah, but she was taken from him. He can no longer recall the word of God. Sore tells him that she took the commandment from him and gave him sin, took life from him and gave him death, and now Satan has gathered many souls for him. The people dance and sing with joy, as if they have lost their senses. Nehemiah Cohen, dressed as a dervish, declares that Sabbatai no longer speaks for God. Turkish soldiers approach in the distance.

In the court of Sultan Mohammed IV. Hakim-Bashi Gvidam, the Sultan’s court physician and a Jewish convert to Islam, asks Sabbatai who he is and describes the miracles that occurred when the soldiers came to arrest him, until Sabbatai suddenly lost his strength like Samson after Delilah cut his hair. He implores Sabbatai to show his strength again, and says that if he does the Sultan will become his follower. Sabbatai addresses God and explains how he thinks God views sin and humanity. The Sultan arrives with his courtiers; they are all fearful. The Sultan asks Sabbatai who he is. At first he answers that he is the anointed one who has come to take the Sultan’s crown, but then loses his strength for the last time. He grovels before the Sultan and asks his mercy as a poor, unworthy Jew. Then he declares his adherence to Allah and converts to Islam. The Sultan decides to be merciful to him and to give him his most beautiful slave girl as his wife.

Epilogue. In the mountains. An old Jew speaks of the Messiah, as a wild crowd runs after Sore. The old Jew asks them if they have seen the Messiah, but he does not understand their idea that man is God. The old Jew goes to Nehemiah Cohen, who is sitting with a trumpet and a jar of oil. The prophet tells him that for their sins the Messiah is still in chains. The Messiah will only come when the Jews tear the chains from him. The old Jew declares his faith that the Messiah will come.

Article Author(s)

Sonia Gollance

Sonia Gollance is Lecturer (Assistant Professor) in Yiddish at University College London.

Bar Kokhba, der zun fun di shtern, oder, di letste teg fun yerusholayim

Prologue. Jews gather mournfully in a synagogue. Reb Elazar, an elderly scholar, reads aloud from a scroll and talks about on the Jews’ dissatisfaction with God. He concludes that they have only themselves to blame for their misfortunes, and must repent. But Bar Kokhba, a strapping 35-year-old, calls for action. Elazar warns against violence, while Bar Kokhba, reminding his audience of the biblical verse, “A star has come forth from Jacob,” swears them to loyalty.

Act I. In Elazar’s room, his daughter Dinah and other young women sing a lament. But left alone, she expresses hope. She sees her beloved Bar Kokhba as the Jews’ savior, while Elazar takes the opposite view. Enter Bar Kokhba, elated that he has gathered a large following. After he leaves, Pappus arrives: a lame, half-blind, wealthy jeweler, carrying diamonds in one hand and pearls in the other. When Dinah realizes that he is trying to buy her affection, she rebuffs him and leaves. He sings of revenge. Meanwhile, on Mount Moriah, Bar Kokhba is carried on a golden wagon to the High Priest, who anoints him as the Jews’ leader.

Act II. The home of Turnus Rufus, Roman governor of Jerusalem. He and his wife, Serafina, sit side by side on golden chairs. Pappus arrives with jewels, tells of an imminent Jewish uprising, and suggests a trap for Bar Kokhba. If they invite Elazar to the palace, he will surely bring Dinah, whom the Romans can hold hostage until Bar Kokhba comes for her. Elazar and Dinah arrive, and Rufus debates with the old man, suggesting that the Torah calls for the Jews to hate other peoples. Elazar insists that all he wants is peace, so Rufus sends him to bring back a sign of peace while the Romans hold Dinah as a pledge. Pappus, alone, gloats. He has already told Bar Kokhba what has happened. Rufus returns to his throne and learns of Bar Kokhba’s arrival. Bar Kokhba demands Dinah’s release. Rufus puts him in chains, but Bar Kokhba breaks them and runs out. Scene change: an amphitheatre, with Rufus and Serafina in attendance. He calls in Bar Kokhba, who tames a lion. He promises to kill Rufus, then hops on the lion and rides through the arena’s iron gate. An angel appears, holding a flaming sword.

Act III. In a darkened room, Dinah prays and mourns. Laundresses enter and set upon Dinah when they find her resting. Dinah appeals to their humanity: “I know some of you love me deep down. We’re from different religions, but from one Father…” After they leave, she prays some more, and then falls asleep. Enter Pappus, who goes to kiss her, but she suddenly awakens. He tells her that she will surely die unless she goes with him; when she spurns him, he angrily predicts that she will never see any of her loved ones again. He leaves, and Rufus enters, drunk. He tries to seduce Dinah; she takes advantage by having him hand over his armor and sword, and nearly kills him. Pappus shows Serafina in; she angrily sends her husband home, exchanges bitter words with Dinah, and leaves. Rufus brings the news that Bar Kokhba has surrounded the fortress. He offers Dinah the chance to save herself by having Bar Kokhba call off his forces; then, Rufus says, he’ll give the Jews whatever they want. He goes. Serafina returns and sings a duet with the defiant Dinah, then has soldiers take her away. Scene change to the Jewish camp outside the fortress. Bar Kokhba’s general, Azariah, reports that the troops are ready to attack. Bar Kokhba wants to see if Rufus will let Dinah go peacefully. A messenger brings an arrow from Pappus wrapped with a note reading just one word: “Hitboneynu” (consider us). Pappus tells Bar Kokhba of Rufus’s plan regarding Dinah, who appears atop the fortress and commands Bar Kokhba not to give in. She leaps from the fortress and dies; Bar Kokhba kneels over her body as Azariah and his troops storm the gates.

Act IV. A royal hall. Bar Kokhba tells Pappus that in spite of having driven the Romans from Jerusalem, he cannot be happy without Dinah. Pappus, pretending pity, tells Bar Kokhba that Elazar sold Dinah out to the Romans. Bar Kokhba summons the Sanhedrin to bring Elazar to judgment. The Sanhedrin enter with Elazar, whom Bar Kokhba accuses of selling out both his daughter and the Jews. Enter Azariah, who announces that the Romans have surrounded and burned Jerusalem. Bar Kokhba goes to gather his troops. Elazar calls him a false messiah, and insists on his innocence just before he dies. Scene change to the Beitar fortress. Pappus shows the Roman army the way. Bar Kokhba, disheveled and tired, sees the ghost of Elazar, who tells him that all is lost. We hear Roman trumpets as Bar Kokhba declares that he will take his own life. In the final tableau, Bar Kokhba stabs himself. Azariah stabs Pappus. Jews and Romans fight atop the walls. The fortress burns as we see a Roman soldier killing a child in its mother’s hands, another Roman killing an old man, a third stepping on a Jew as he runs him through with a spear. Fires burn as the curtain falls. 

Article Author(s)

Joel Berkowitz

Joel is Professor of English and Director of the Sam and Helen Stahl Center for Jewish Studies at the University of Wisconsin-Milwaukee.