Zoom on Chana Gordon Mlotek z’l 24JEWISH ALERTS large selection videos and feeds in each section

Remembering Chana Mlotek z’l

04.11.2013

The National Yiddish Theatre — Folksbiene mourns the passing of Chana Gordon Mlotek author, archivist and lifelong activist for the preservation Yiddish music and culture. The thousands of songs and poems she uncovered and transmitted have inspired generations.

We extend our deep condolences to her devoted sons, our President Mark Mlotek and Artistic Director, Zalmen Mlotek and their families.

Chana Mlotek Sings an Original Tu B’Shvat Song in Yiddish

Chana Mlotek and Zalmen Mlotek: Vatch Your Step!

Remembering Yosl Mlotek

Shabbes at Camp Boiberik

Gilbert and Sullivan Purim

Pesach Seder

Connection With YIVO

An Original Rosh Hashanah Song in Yiddish

Questions From Readers

Nation Songs

Importance of Folklore

Holiday Songs

Documentary by Sam Ball of Citizen Film, remembering Yosl Mlotek and
the impact he and his wife and partner, Chana, had on Yiddish and Jewish culture.

Sarah Mlotek in the Folksbiene Yiddish Theatre’s, Kids and Yiddish singing “Letter Hey”.

Zalmen Mlotek leading 300 people in a multi-media historical edu-tainment about the Yiddish theatre.
*Produced by Yiddishkaytt, the Valley Cities Jewish Community Center, and the California Institute for Yiddish Culture & Language

Zalmen Mlotek leading 300 people in a multi-media historical edu-tainment about the Yiddish theatre.
*Produced by Yiddishkaytt, the Valley Cities Jewish Community Center, and the California Institute for Yiddish Culture & Language

zeyde/bubbynzeyde.jpg
Chana and Yosl Mlotek

 pearlsofpoetry.jpg

How the book Perl fun der Yiddisher Poezie, first published in Yiddish in 1973 and published in English in 2010, was born 

In the summer of 1970, shortly after I became the editor of the Forverts, Joseph Mlotek, then the Educational Director of the Workmen’s Circle, proposed to me that we introduce a poetry contest in the paper. He knew how eager I was to bring in new and interesting features, so he told me about the plan he had conceived, a plan that would be doubly useful: it would arouse the interest of the readers in the treasure of Yiddish poetry and it would draw the readers themselves intoparticipating in it. read more…  

The Sherlock Holmes of Yiddish Music

Chana Mlotek (neé Eleanor “Chana” Gordon), born April 9, 1922, grew up immersed in Yiddish culture. Her family spoke Yiddish fluently and the young Gordon sisters attended Yiddish school and a Jewish high school.  Their father would sing Yiddish songs to them that were stored in his memory but never written down. Chana speaks fondly of these melodies and credits her father as a profound influence on her later career as a music archivist and researcher. read more…

Josep“Yosl” Mlotek, z”l zikhroynu livrokhe

Born in Prozevice, Poland on July 25, 1918.  Died in New York on July 2, 2000.

Many words have been used to describe Yosl’s life and career.  “Der address far Yiddish” — The address for Yiddish, “Vegvayzer” — Spiritual Leader, “Lerer” — Teacher, “poet”, “Khaver” – Friend.  All of these descriptions are accurate, but no one word can truly describe the man or the pain and suffering, and  trials and tribulations he endured or his own passion and energy to overcome those obstacles leading to the tremendous achievements. read  more...

A Yiddishe Momme of Music, Chana Mlotek, Dies at 91

New York Times – ‎Nov 4, 2013‎
Chana Mlotek, an impassioned sleuth and archivist of Yiddish music whose song collections allowed thousands to imbibe the mirthful and mournful melodies of the shtetl, ghetto and Yiddish theater, died on Monday at her home in the Bronx. She was 91.

PASSINGS: Lambert Bartak, Chana Mlotek

Los Angeles Times – ‎Nov 5, 2013‎
Chana Mlotek, 91, a noted archivist of Yiddish folk music and an impassioned collector of Yiddish songs from the shtetls of Europe, died of cancer Monday at her Bronx home, said her son Zalmen, the artistic director of the National Yiddish Theater-Folksbiene.

Chana Mlotek, notable archivist of Yiddish folk music, dies at 91 in NYC

Washington Post – ‎Nov 5, 2013‎
NEW YORK — Chana Mlotek, a noted archivist of Yiddish folk music and an impassioned collector of Yiddish songs from the shtetls of Europe, has died at age 91. She died of cancer Monday at her Bronx home, her son Zalmen, the artistic director of the 

Obituaries of note: Walt Bellamy, Johnny Kucks, Chana Mlotek

Washington Post – ‎Nov 5, 2013‎
Chana Mlotek. Yiddish music archivist. Chana Mlotek, a noted archivist of Yiddish folk music, died Nov. 4 at her home in the Bronx. She was 91. The cause was cancer, said a son, Zalmen Mlotek, the artistic director of the National Yiddish Theatre-Folksbiene 

Chana Mlotek Dead: Yiddish Song Expert, 91, Dies In NYC

Huffington Post – ‎Nov 5, 2013‎
NEW YORK — NEW YORK (AP) — Chana Mlotek (KHAH’-nuh MLAH’-tehk), a noted archivist of Yiddish folk music, has died at age 91. Her son Zalmen says she died of cancer Monday at her Bronx home. Mlotek was an impassioned collector of Yiddish 

Recalling Chana Mlotek, Mother of Yiddish Music

Jewish Daily Forward (blog) – ‎Nov 6, 2013‎
Before there were blogs and Wikipedia, there were archivists like Chana Mlotek, an expert in Yiddish ethnomusicology, whose memory was a trove of cultivated knowledge spanning fields of literature and history. Mlotek is pictured here (back row, third from 

‘The Queen’ Of Yiddish Song

The Jewish Week – ‎Nov 5, 2013‎
Remembering YIVO archivist Chana Mlotek, one of the major figures in the revival of klezmer. 11/05/13. George Robinson. Special To The Jewish Week. Facebook Like · Tweet Widget · Pinterest. Chana Mlotek with her son, Zalmen, center and husband 

Chana Mlotek, Yiddish Folksong Scholar, Dies at 91

Jewish Daily Forward (blog) – ‎Nov 4, 2013‎
Yiddish folksong expert, researcher and anthologist Chana Mlotek died on November 4 at age 91. Mlotek maintained a decades-long association with the Forverts and with the YIVO Institute for Jewish Research, where she was the institute’s music archivist.

Yiddish Music Preservationist Chanah Mlotek Dies At 91

The Jewish Week – ‎Nov 4, 2013‎
Senior Archivist Fruma Mohrer comments, “Chana had every single piece of music from the YIVO Archives at her fingertips: every arrangement, every title, from the 19th century to the present,” said YIVO Senior Archivist Fruma Mohrer. “She was a woman of 
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Cabinet OKs demolishing Bedouin village, replacing with Jewish townHaaretz

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Section Tanya Shiurim: 24JEWISH ALERTS large selection videos and feeds in each section

 

Chabad.org
Kislev 7, 5774 · November 10, 2013
Today’s Tanya Lesson
Kuntres Acharon, middle of Essay 4

ועוד זאת

In addition:

The Alter Rebbe will now state that beyond the above-discussed superior quality ofmitzvot requiring action (as well as the study of their laws), they are also essentially superior to the source of the soul, by virtue of their source.

Thus, the love and awe experienced by the soul, though spiritual in nature, pale in comparison to these mitzvot (even though they are performed with physical entities), not only because these mitzvot and the extraction of the sparks accomplished thereby are the ultimate purpose of creation, but in essence too they are superior to the source of the soul.

שבאמת הבירורין שבבריאה יצירה עשיה מרפ״ח, על ידי תורה ומצות, במחשבה דבור ומעשה

For the truth is that the purifications in BeriahYetzirah and Asiyah of the 288 [sparks of Tohu] by means of the Torah and mitzvot that man fulfills in thought, speech and deed,

גבוהין בשרשן מנפש רוח נשמה שבאדם

are superior in their source to the Nefesh-Ruach-Neshamah of man that possess the love and fear of G‑d.

כי הן מס״ג שבפנימיות אדם קדמון

For they derive from the Divine Name Sa’g of the internal aspect ofAdam Kadmon,

ונפש רוח נשמה שכבר נתקנו על ידי מ״ה הוא יוצא מהמצח, הארה בעלמא

while the Nefesh-Ruach-Neshamah that has already been corrected through the Divine Name Ma’h issues (i.e., this Name issues) from the “forehead” [of Adam Kadmon], being a mere reflection [of it], but not of its essence.

The Divine Names Sa’g and Ma’h are two of the four Names that echo the varying numerical values which result when the names of the four letters that comprise the NameHavayah are spelled out in any of four different ways. For example, one possible spelling entails the repeated use of the letter vav, while another possible spelling entails the repeated use of the letter alef.

When the Hebrew names of the four letters yud and hei and vav and hei are written out with the full complement (milui) of the letter vav, the numerical equivalent of the letters used totals 63 (hence the Divine Name ס״ג). When it is written with the full complement of the letter alef, the numerical equivalent of the letters used totals 45 (hence the Divine Name מ״ה).

The Kabbalah explains how the Name Sa’g is related to the World of Tohu, while the Name Ma’h is related to the World of Tikkun, which is inferior to it.

The Alter Rebbe is thus stating here that the purifications of the action-relatedmitzvot find their source in the Divine Name Sa’g that derives from the internal aspect ofAdam Kadmon, the primal Divine thought of creation that encompasses all subsequent stages and levels of creation.

By contrast, since the souls of Jews derive from the World of Tikkun (lit., “correction”), the Nefesh or Ruach or Neshamah is of a level at which it was already corrected by means of the Divine Name Ma’h. And this Name is but a glimmer that derives from the “forehead” of Adam Kadmon.

וזהו שכתוב: לפני מלוך מלך כו׳

Hence it is written,1 “…before a king ruled [over the Children of Israel].”

The verse reads thus: “These are the kings who ruled in the land of Edom before a king ruled over the Children of Israel.” The Kabbalah understands these “kings” as a reference to the Sefirot in the World of Tohu who reigned before (i.e., on a superior level to) “a king who ruled over the Jews,” i.e., the World of Tikkun, which is the source of their souls. For the World of Tikkun is merely a glimmer of Adam Kadmon, while Tohu(from whence derive the exiled sparks and their purification) stems from the Divine NameSa’g, which is rooted in the internal level of Adam Kadmon.

והאי טעמא שהאדם חי במזונות דומם צומח חי, ומבררן במ״ה שבו

For this reason man is sustained by food of the inorganic, vegetative, and living classes, and purifies them by the Ma’h within him,

Since the soul derives from the World of Tikkun and incorporates the Divine NameMa’h, it is thereby able to extract and purify the sparks found within the inorganic, vegetative and living classes.

וחי בהם

and lives through them,

Having refined these sparks that are found within the inorganic, vegetative, and living classes, and having drawn Divine energy upon them from their lofty source inTohu, man in turn is then invigorated by them with an additional measure of spiritual vitality.

לפי שהם מס״ג

because they derive from Sa’g.

But is it not paradoxical that man, who is so far superior to the inorganic, vegetative and living classes, should derive his sustenance from them?

The teachings of Chassidut find the answer in the verse,2 “Not on bread alone does a man live, but on all that comes forth from G‑d’s mouth does a man live.” It is not the physical, vegetative bread alone that sustains man, but the creative Divine utterance that is found within the bread.

However, since man is provided with his ongoing existence by his own creative Divine utterance, viz.,3 “Let us make man,” why does he need to be sustained by the creative word that sustains vegetative growth (or, for that matter, the inorganic and living classes of existence)?

The answer lies in the fact that the creative utterance that animates bread derives from a loftier source (the World of Tohu) than the source of the creative utterance that animates man (the World of Tikkun). In terms of the Divine Names, Sa’g transcendsMa’h.

ועוד זאת

Another point in which the mitzvot requiring action are superior to the love and awe experienced by the soul:

The Alter Rebbe will now explain that since love and fear are essentially spiritual in nature, they resemble the mere glimmer (and not the essence) of the master’s own intellectual illumination that he imparts to his disciple. In contrast, a physical seminal drop is capable of creating a child — it imparts the entire essence. So much so, in fact, that it is possible for the4 “power of the child to outshine the power of his father,” so that gifts dormant within the father can become manifest in the child.

The Alter Rebbe will now use this analogy to explain the difference between love and awe, which are spiritual, and the action-related mitzvot, which are physical. Love and awe are “illuminations” (orot), like the illumination of intellect, while the practical mitzvot are “vessels” (kelim) that give forth the essence, similar to the physical drop that gives forth the entire essence of its source.

שהרי הדבור מדברי חכמה עילאה אינו מוליד

For verbalizing any phrase of the Supreme Wisdom does not procreate —imparting wisdom does not create any being ex nihilo,

והטפה שנמשכה מהכלי דחכמה עילאה, יש בה כח המוליד ומהווה יש מאין

whereas the drop drawn from the vessel of the Supreme Wisdom, like the drop that derives from the father’s brain,5 has the power to procreate and bring about existence ex nihilo.

וגם המשכת חכמה עילאה כלולה בה

Also, a flow of the Supreme Wisdom — an illumination which is paralleled by a person’s capacity for wisdom — is incorporated within it (i.e., within the drop that derives from the vessel of Supernal Wisdom).

והטעם, מפני שבה נמשך מהותה ועצמותה דחכמה עילאה

The reason is that into it there is drawn the essence and nature of the Supreme Wisdom.

All the above refers to the drop that derives from the vessels of wisdom.

מה שאין כן בדבור ומחשבה

This is not the case with thought and speech, where the intellect they draw forth does not possess the essence of the original wisdom,

ואפילו בהשכלת השכל באיזו חכמה

even in intellectual conception in any field of wisdom,

Though this is a rarefied level of conceptualization, transcending even the subtle articulation sketched by “letters of thought,” nevertheless:

הרי חכמה זו, רק הארה מתפשטת ממהות השכל שבנפש ועצמותו

this wisdom is a mere reflection that extends from the essence of intellect in the soul.

והארה זו היא רק לבוש למהותו ועצמותו של השכל

Then, too, this reflection is a mere garment for the very essence of the intellect,

והשכל הוא הארה ולבוש למהות הנפש

and the intellect in turn is but a reflection and garment for the essence of the soul.

Thus, the soul’s essence is not to be found even within intellectual conception — unlike the drop, which, though physical, comprises within it the essence of the soul, as the Alter Rebbe now goes on to say.

מה שאין כן, הטפה נמשך בה גם ממהות הנפש ועצמותה המלובשת במוחין

In contrast, there is also drawn into the drop something of the very essence of the soul which is clothed within the brain.

ולכן מולידה בדומה לה ממש

Hence it begets offspring precisely similar to itself, to the soul itself.

וזהו ההפרש בין עבודת המלאכים היוצאין מנשיקין

This is the difference between the divine service of angels, which are born of a spiritual kiss, and hence their divine service is likewise spiritual,

להנשמות היוצאין מהכלים

and that of souls, which issue from the “vessels” that contain an element of the “essence”, and which thus resemble the tangible product of the seminal drop which incorporates the entire essence of its source.

According to the above, however, it would seem that within the love and awe of souls as well, there should be an element of essence — whereas we learned above that the love and awe of souls are likened to the mere reflection (and not the essence) of his own illumination which a master imparts to his disciple.

The Alter Rebbe anticipates this query by explaining that since the vessels of Atzilutbecome a Neshamah to BeriahYetzirah and Asiyah, there are therefore two forms of issue from the soul itself: one is a radiation, which is intellectual love and fear; the other is an issue of essence, that finds expression in action-related mitzvot.

אך הכלים דאצילות נעשו נשמה לבריאה יצירה עשיה

But the vessels of Atzilut become the soul of BeriahYetzirah and Asiyah— and from this soul emanate two manners of issue.

והלכך, דחילו ורחימו שכליים הן כמלאכים דנשיקין, מהארת חיצוניות דחב״ד בבריאה יצירה עשיה

Therefore intellectual love and awe are comparable to the angels that issue from the spiritual kiss, which irradiates only the external aspect ofChaBaD — ChochmahBinah and Daat, the three intellective Sefirot — in Beriah,Yetzirah and Asiyah.

Though it derives from the vessels of Atzilut, it is still not of the degree of essence.

והטעם, משום דפנימיות חב״ד ומהותו ועצמותו של אור פנימי אינו יכול להתגלות אלא על ידי הארת הכלים דוקא, היורדים למטה

The reason is that the innermost dimension of ChaBaD and the essential nature of the indwelling light (or pnimi) cannot be revealed except through the radiance of the vessels that descend below,

כטפת האדם ממוחין

as does the seminal drop of man issuing from the brain.

וכמו שכתוב: ופני לא יראו

As it is written,6 “My Face — My innermost dimension — shall not be seen.”

Not being manifest, it must therefore descend in a concealed manner, similar to the drop.

FOOTNOTES
1. Bereishit 36:31.
2. Devarim 8:3.
3. Bereishit 1:26.
4. Shevuot 48a, and sources cited there.
5. Tanya, ch. 2.
6. Shmot 30:23.
By Rabbi Schneur Zalman of Liadi (1745-1812), founder of Chabad Chassidism (Free Translation)    More articles…  |   RSS Listing of Newest Articles by this Author

Elucidated by Rabbi Yosef Wineberg. Translated from Yiddish by Rabbi Levy Wineberg and Rabbi Sholom B. Wineberg. Edited by Uri Kaploun.
Published and copyright by Kehot Publication Society, all rights reserved.

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Section Jewish Communities: 24JEWISH ALERTS large selection videos and feeds in each section

Remembering Chana Mlotek z’l

The National Yiddish Theatre — Folksbiene mourns the passing of Chana Gordon Mlotek author, archivist and lifelong activist for the preservation Yiddish music and culture. The thousands of songs and poems she uncovered and transmitted have inspired generations.

We extend our deep condolences to her devoted sons, our President Mark Mlotek and Artistic Director, Zalmen Mlotek and their families.

Bottom Line Comes from Yiddish

Mark Louden, professor of linguistics, explains how “the bottom line” is a loan translation, a phrase brought into English from Yiddish.

To learn more about the Wexler Oral History Project, visit:http://www.yiddishbookcenter.org/tell…

Beyond The Books: Interviews with Descendants of Yiddish Writers and Cultural Figures

Judith Elbaum Schumer, teacher, describes her father, journalist Moshe Elbaum’s, intelligence, self-taught background, and love of passing on his knowledge.

To learn more about the Wexler Oral History Project, visit:http://www.yiddishbookcenter.org/tell…

A shmek yidish—Lomir. . . ! ! . . .לאָמיר

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http://www.yiddishbookcenter.org/a-shmek-yidish

 

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Section Events, Jewish Life : 24JEWISH ALERTS large selection in each section

 

Chabad.org
Kislev 7, 5774 · 11/10/2013
“Today’s Day”
Shabbat Kislev 7 5704
Haftora: Ve’amee – talmei sadai. Then Vayivrach Yaakov – ub’isha shamar. Uvenavi he’ela – uvenavi nishmar.
Torah lessons: Chumash: Vayeitsei, Shevi’i with Rashi.
Tehillim: 39-43.
Tanya: Besides all this, (p. 609)…of their laws. (p. 611).

There are three schools of thought:

1. The discipline of nullification of the material by indicating the repulsive and abhorrent nature of all that is bodily and material. This is the school of Mussar.

2. The school of recognition of the superiority of the “inner form”1 and the spiritual – the dimension of character-traits and intellectuality2 – and instruction as to how one may come closer to attaining these. This is the school of Chakira, philosophy.

3. The discipline of predominance of form over matter. This school teaches the unique quality of the material when it is purified, and the unique quality of “form” when integrated with the material; the two are to be so thoroughly fused that one cannot detect where either of them begins or ends – for “Their beginning is wedged into their end, and their end into their beginning.”3 The One G-d created them both, and for one purpose – to reveal the light of Holiness of His hidden power. Only both of them together will complete the perfection desired by the Creator. This is the school of (the teachings/instruction of) Chassidus.4

FOOTNOTES
1. Heb. tzura, “form,” as opposed to chomer, “matter”; e.g. the body’s life-force – the soul – is its “form,” its inner spiritual dimension; the body itself is the outer physical dimension, the “matter.”
2. As opposed to the dimension of bodily matters.
3. See 16 Adar I Footnote.
4. See also On The Teachings of Chassidus (Kehot, NY) ch. 11-18 where these three schools of thought are discussed at length.
Compiled by the Lubavitcher Rebbe; Translated by Yitschak Meir Kagan   More articles…  |   RSS Listing of Newest Articles by this Author
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.

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