Lyrics Booklet

PRESENTS
2013
b'ryz
PURIM
(c) Jan R. Uhrbach 2013
We are now permittin’,
What was forbidden,
For the Shushan Yiden,
Were almost smitten,
And in mitten drinnan,
God’s face was hidden,2
Or, so the story goes.
ANYTHING GOES
Nothing’s changed -Since the days when Pharaoh pursued,
And then Amalek turned the screws,
They keep trying to kill the Jews.
So today -Though the Jews they would still assail,
All that effort’s to no avail ,
They can’t bring down Yisra’el
For while evil men are gaining traction,
The king ‘stead of taking action
Is taking a doze -- anything goes.
Through fast and feast and feminity
The will of the Divinity
Esther exposed, rousting our foes.
In olden days the wounded pride
Of Haman nearly led to genocide.
Do you suppose, anything goes?
Or perhaps escape from this precipitous
Brink was just serendipitous -Think heaven knows? Or that anything goes?
But Mordechai and Esther managed
To foil the plan and salvage
The folks God chose -- so anything goes.
The Jews’ll transgress tonight,
And cross-dress tonight,3
And when we bless tonight,
It’s half in jest tonight,
We’re in disguise tonight,
To analyze tonight,
What concealing can disclose.
The Jews have gone mad tonight,
And good’s bad tonight,
And he’s she tonight,
And she’s he tonight,
Blessing’s curse tonight,
It’s all reverse tonight,
We’ll just drink till no one knows.1
So though this shpiel may seem a bit risque
We are compelled to play today.
So we’ll rise, and we’ll pray [we rise for Maariv]
May I say before we pray, “Purim Sameach!” 4
Barkhu et Adonai HaMevorakh!
So on other days a rabbi mocking
Is looked on as something shocking,
Now Heaven knows, anything goes.
When a foolish king who’s failed to grow up
Can order his queen to show up
Without her clothes -- anything goes.
2. The Talmud (Hullin 139b) notes the similarity between the word hester and the name Esther:
xizq` xzqd ikp`e ?oipn dxezd on xzq`
And when government officials abdicate
And those in charge prevaricate
Unopposed -- anything goes.
1. .ikcxn jexal ond xex` oia rci `lc cr `ixeta ineqal yipi` aiigin :`ax xn`
Rava said: A person is obligated to get drunk on Purim until he does not know the difference between
“cursed be Haman” and “blessed be Mordechai.” (Babylonian Talmud Megillah 7b)
2
Where is [the Book of] Esther hinted at in the Torah? “And I will surely hide My face” (haster astir panai)
( Deut. 31:18).
The hiddenness of God’s face is reflected in the absence of any direct mention of God in the entire Megillat
Esther.
3.
xab ilk dy`e dy` zlny yael xabe mixeta mitevxt yeall ebdpy dne
It is the custom to wear masks on Purim, and for a man to wear women’s clothes, and for a woman to wear
men’s clothes. (Shulhan Arukh, Orah Hayyim 696:8)
4. Purim Sameach: Happy Purim.
3
MASTER OF THE HOUSE
Welcome Shushan, sit yourself down,
and meet the best sovereign in town:
Ahashverosh, rather obtuse,
the host with the most, from Hodu to Kush.
Here they come to dine,
and to drink the wine,
so no one will divine, that he’s asinine.
Master of the House, leader of the realm,
Technically its Persia but it reads like Chelm.5
Throwing little fits, issuing his writs,
Intemperate, precipitate inebriate.
Desperate to show his power,
orders Vashti to undress;
Quick to disavow her,
just because she will not acquiesce.
Master of the House, melekh6 of Shushan,
Tries to lift his sceptre but he’s three sheets gone.
Here a little pinch, there a little leer,
Sitting there and partying for half a year.
Policy’s as dull as justice,
they do nothing to impress;
He does well ignoring
boring social problems through excess.7
Master of the House, leader of the realm,
Technically its Persia but it reads like Chelm.
Throwing little fits, issuing his writs,
Intemperate, precipitate inebriate.
When it comes to spending money,
doesn’t care how much he owes,
How the debt increases,
Jesus! It's amazing how it grows! 8
5.
6.
7.
8.
4
Chelm: In Jewish folklore, the proverbial place of foolishness and stupidity.
Melekh: King.
Esther 1:4-7, 2:18.
The early portions of the Megillah focus on the king’s extravagance, wealth, and tax abatements (Est. 2:18).
Later, things seem to have changed; the last chapter begins “King Ahashverosh levied a tax...” (Est. 10:1).
5
Is it a joke, all of this bling?
Pity the folk, with such a king.
Off on a jag, or power trip,
poor old Shushan, with such leadership.
But be of good cheer, Shushan’s far away;
Thank God that we’re here, in the USA:
Senate and the house, legislative branch,
God knows public service doesn’t stand a chance.
Petty little tiffs, falling off of cliffs,
they don’t give a damn about the working stiffs.
Anything to get elected,
everything is justified;
Good laws are rejected,
just to undermine the other side.
Masters of the House, shun the middle way,
Pandering to Norquist and the NRA.
Have a cup of Tea, surely you’ll “add-Mitt,”
There’s no pregnancy when rape’s legitimate.
Damn the other forty-seven,
all they ever do is ask
Just maintain the fiction,
that we’re all patrician
Christian, white and straight-male upper class.
Senate and the house, elephant and ass,
Might as well be Alice through the looking-glass.
No one tells the truth, everyone plays tricks,
Screw the Constitution, this is politics.
Party comes before the country,
floor and ceiling have dry rot -Where are all the leaders?
Creepers! What a sorry little lot!
6
We used to dream of a homeland for the Jews,
But God Almighty, have you seen what’s in the news?
Masters of the house, Rabbis of the Wall,
Worship in their way or worship not at all.
Steeped in the Torah, keeping halakhah,9
Locking up the women for reciting sh’ma.
Had them banished and arrested,
just because of what they wore;
A woman won’t undress,10
you guessed it, yes we’ve heard that song before
Masters of the House, say Barukh haShem,11
Finally we’re back home in Jerusalem.
They don’t think it strange, they don’t think it odd
Humiliating others in the name of God
Blessings on the ba’al habayit,12
Blessings on the most devout,
Everybody say todah,13
Todah to the marei d’atra,14
Everybody say todah to the Masters of the House!
9. Halakhah: Jewish law.
10. The Israeli police have recently been arresting women who refuse to remove their prayer shawls
(tallitot) when praying at the Western Wall.
11. Barukh HaShem: Thank God.
12. Ba’al HaBayit: Literally “master of the house,” idiomatic for homeowner. The Temple Mount is also
known as Har HaBayit, “the mountain of God’s House.”
13. Todah: Thank you.
14. Marei d’atra: Aramaic for “master of the place,” i.e., the rabbi with halakhic authority over a particular
community or synagogue.
7
MACK THE KNIFE
Enter Haman ben Hamdasa,
And he’s claimin’, he’s an Agagite.15
Better look out, oh Hadassah
For that Haman – he’s an Amalekite.16
And though Haman, he’s in power now,
Cousin Mordy, will not bow down.
Haman’s ego, takes a powder now.
And just like that – Amalek’s in town!
Lucky Haman, he cast the pur, dontcha know,
In forewarning, it fell on Adar.
Thank God Haman’s an amateur – doesn’t know
Moshe was born under that same star.17
Haman’s hand is on the throne, babe,18
And the king, he just isn’t awake.19
Gives his ring20 and the seeds are sown, babe -And by chance and happenstance there is Amalek.21
But ah that dog bites,22 with his teeth, dear.
When your weak ones, they are in the rear23
When there’s doubt and disbelief, dear,
Then know Amalek will soon be here.24
Where there’s envy, or egoism,
Lack of justice, oh lies25 and pride,
Lack of vision, cynicism26 -That’s old Amalek, he is there inside.27
So remember, don’t forget, sir,28
Blot his name, for when your guard is down -Out of sight, sir, deep down that yetzer29
Tells you Amalek is back in town!
Look out, Amalek’s back!
15. Esther 3:3
16. Haman is a descendant of Amalek, a personification of evil, and the paradigmatic enemy of God and of the
Jews. The story of Amalek is told in the Torah in Exodus 17:8-16, and recounted by Moses in Deuteronomy
25:17-19. The Deuteronomy version is read in the synagogue on the Shabbat before Purim (Shabbat
Zakhor). The Exodus account is the Torah reading for Purim morning.
17. Esther 3:7. The tradition teaches that Haman rejoiced when the lot fell on the month of Adar, the month in
which Moses died, because he assumed it was a month of bad luck for the Jews. He was unaware that
Moses was also born in that month, on the 7th of Adar, the same day as his death.
18. In the narrative, Haman seeks the king’s power. In the Torah, the story of Amalek’s concludes, For there is a
hand on the throne of God: God maintains a war against Amalek, from generation to generation” (Exod.
17:16). Later, the reference to the king’s sleep being disturbed (Esther 6:1) is interpreted by the midrash to be
a veiled reference to God.
19. Ahashverosh seems to grant Haman’s request without paying attention; later he doesn’t seem to remember
having signed the edict.
20. Esther 3:10.
21. Amalek appears in the Torah and attacks the Israelite people just after they journey out of the enslavement in
Egypt. In the Deuteronomic version, the text refers to Amalek “happening upon” the people (Deut. 17:18),
suggesting that sometimes evil simply arises randomly, by chance.
22. The traditional midrash analogies Amalek to a dog who came and bit the people Israel (see Tanhuma, Yitro 3;
Shemot Rabbah 26:2, and Rashi on Exod. 17:8). In contrast to the suggestion in Deuteronomy 17:18 that
Amalek “happened upon” the people, other verses and midrashim suggest that the people became vulnerable
to Amalek attack’s because of their own behavior.
23. The Deuteronomic version of the Amalek story related that Amalek killed “all the weaklings in your rear” (Deut.
25:18), raising the possibility that we are vulnerable to Amalek when we as a community lack social justice
and fail to protect and nurture the most vulnerable among us, allowing them to straggle along “in the rear”.
24. Very soon after being redeemed from slavery in Egypt through the miraculous display of God’s power and
commitment to social justice, the people nevertheless ask, “Is God in our midst or not?” (Exod. 17:7).
Immediatly thereafter, “then came Amalek” (Exod. 17:8), raising the suggestion that Amalek has power when
we lack faith.
25. In Deuteronomy, Moses reminds the peopel of the dangers of Amalek immediately after commanding them to
maintain honest weights and mesaures in commercial dealings, prompting commentators to suggest that
Amalek comes as a result of failures of business ethics.
26. A classic rabbinic midrash of the language jxw xy` (“he happened upon you”) associates the word with the
language of “cooling down” -- i.e., coming out of Egypt, the Israelite people were “hot,” meaning that all the
other nations were in awe. Along came Amalek and “chilled” us down, i.e., revealed our vulnerability.
Nechama Leibowitz very poignantly suggests that there are moments of opportunity, when humankind can a
take a step forward in aknowledging God and embodying a new vision and way of being; then along comes
Amalek, and the opportunity for transformation is lost.
27. The Hasidic tradition understands Purim to remind us to wage war against not only the external Amaleks who
attack the people Israel, but the internal Amalek, i.e., the yetzer hara (the evil impulse) within each of us.
Specifically, that evil impulse is associated with the needs of the ego.
28. The Torah enjoins us, “Remember what Amalek did to you . . . you shall wipe out the remembrance of Amalek
from under the heaven -- do not forget!” (Deut. 25:17, 19). Similarly, “God said to Moses, ‘Write this as a
remembrance in the Book and recite it in the ears of Joshua, because I shall surely wipe out the memory of
Amalek from under the heavens.”
29. Yetzer: the yetzer hara, the evil impulse within each of us.
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9
YOU ARE WOMAN, I AM MAN
KING:
You will be just what I need you to be...
ESTHER: The redemption I’m to deliver,
But then, what am I, chopped liver?
KING: You are woman, I am king.
You are pretty, so I’ll give you anything.
You are veiled in mystery,
With no history and no ethnicity.30
Now I see I must create a wedge;
Make him quesy, set his teeth on edge.
Mordechai has faith and so he prays;
I got style, I “work” in other ways.
My wife Vashti, would not yield.
But this Esther,
is clay in the potter’s wheel!31
You will be just what I want you to be.32
You are woman, I am king -Be queen.
I will make Haman feel special,
Invite him to my feast,
Get him reeling -- he’ll be feeling very...
I’ll have him kneeling down at my feet.
ESTHER: I must say I am a bit perplexed:
Trading on sex in a holy text!
True, a dinner could keep Jews from hurt,
But guess who is gonna be dessert!
Do good girls do what the Torah says,
When God is not around?33
It’s a shanda.
Oy vey, such a drama!
KING:
Look at Haman how he hurries here;
And that couch…
ESTHER: Not to worry, dear!
Will he be attracted or recoil,
When he learns his wife’s a Jewish “goil”?
KING:
Could it be the queen has started to cheat?
ESTHER: Oy, this tension, doesn’t thrill me;
If I tell him now, will he kill me?
KING:
You are woman, I am king –
BOTH:
Let’s eat.
KING:
A little more wine?
ESTHER: No, really, I’m fine.
ESTHER: Should I do the things he’ll tell me to?
In this pickle, what would Sadie do?
I’ll just say I need to “convalesce”…
But his ex-wife “disappeared” for less!
30. Esther 2:20
31. See Jeremiah 18:6 (“Like clay in the hand of the potter, so are you in My hand, O House of Israel”).
32. See Rabbi David Fohrman, The Queen You Thought You Knew, p. 39 (“it was Esther’s very refusal to talk
about where she came from that helped endear her to the king. In the wake of the Vashti debacle, the king
sought a girl . . . who would be everything Vashti was unable or unwilling to be. The king was looking for a
woman who would effortlessly and unreservedly slip into the role of Mother Persia, who would happily and
convincingly become the feminine symbol of his new empire”).
33. Because Megillat Esther never mentions the name of God directly, Purim is sometimes interpreted as
representing those times when humans must act, rather than await Divine intervention.
10
11
YOU DID IT/ WITHOUT YOU
MORDECHAI: Tonight I really did it! I did it! I did it!
I said that I would do it, And indeed I did.
You thought that we would rue it; you doubted I'd do it.
But now you must admit it that succeed I did.
I should get a medal or be even made a knight.
ESTHER:
MORDECHAI:
ESTHER:
MORDECHAI:
Oh he did nothing. Really nothing.
All alone I hurdled ev'ry obstacle in sight.
Now, wait! Now, wait! Give credit where it's due.,
That’s right, I guess you were there too
But I'm the one who did it, who did it, who did it!
It’s all about my merit, so it’s me who gets the credit34
There's no doubt about it, I did it!
It started when I would not kneel
At that point Haman sealed the deal
Never was he so angry, or so irked.
So I donned sackcloth and ash
Tore my clothes and looked abashed
And all around the palace, I would lurk35
Surely it was my oys and veys
That intervened and saved the day
A tzaddik can reverse the worst decrees36
So when the king stretched out his scepter, and received her,
And hung Haman and heeded all her pleas...
They said to me: “You did it! You did it! You did it!”
My praying and my fasting
Will become an everlasting
Wonder and they’ll know that I…. did it!
Yes I’m the one who done it! I battled, and won it!
I’m getting all the glory now Haman is dead.
For I’m the one who turned it, and therefore I earned it
It’s right here in the story as you may have read.
34. Esther 8:15, 9:3-4, 10:2-3
35. Esther 2:11, 19; 4:1-2,
36. Tzaddik: Righteous person. The Talmud (Moed Katan 16b) teaches that a tzaddik can annul even God’s
decree.
12
ESTHER: No my reverberating friend
You are not the beginning and the end
It was I who was wed, and not you; in his harem and bed, where were you?
It was me that he “frisked,” I was his odalisque.
It was I took the risk – without you.
It was I who connived and not you. Somehow we have survived without you.
It was I wooed the king when I threw that wing-ding
And got Haman to “swing” without you.
I came through, without you.
You, dear men, who think you’re swell,
You can go to Hartford, Hereford and Hampshire.
I’m the queen of the land without you.
Jews of Persia still stand without you.
And without much ado we have all muddled through without you.
Without Your Name revealed, the scroll unfolds
Despite Your face concealed, we Jews were bold
When Heaven’s gates were sealed, I took control
Though You be haster astir, Mister, so am I37
When the Jews were attacked, where were You?
When the future looked black, where were You?
Though I may feel alone
I can stand on my own
Without ….
If they can’t do without You ,
well then, how can I?
We are not all alone, we have You
We don’t stand on our own without You
So please God help the Jews
For we can’t make it through without You
37. Deut. 31:18 speaks of God hiding God’s face (haster astir panai). The Talmud (Hullin 139b) sees this verse
as a play on the name Esther, and a reference to the fact that God is not mentioned in the book.
13
THE FARMER AND THE COWMAN
Moral quandary! Moral quandary for Jews!
38
The Hebrews and the Persians should be friends;
Oh the Hebrews and the Persians should be friends.
One group has Torah and God,
The other Ahmadinejad -But that’s no reason why they cain’t be friends.
Territory folks should stick together,
Territory folks should all be mates.
Muslims live with a Jewish neighbor
Jews get used to Islamic hate.
(repeat)
Israelis brung strong ethics to the region -Technology, democracy and progress;
We come out seeking room and we made the desert bloom.
But you dispossed the Arabs in the process!
Israeli folks await a true peace pard’ner,
To dialogue and reach an understandin’;
You’re sure to get a home, if you’d jist stop throwin’ stones.
And yet all the while the settlements keep expandin’!
Oh the Arabs and Israelis should be friends;
Oh the Arabs and Israelis should be friends.
In Palestine they want to become citizens,
And live their lives in dignity and honor;
They just want to be free and be able to succeed.
And fulfill the dream to be a suicide bomber!
The Arabs see Israelis as oppressors,
And want to free their kin from occupation;
They want to shine a light, on the fight for human rights.
To be sure that light don’t shine on their own nations!
But the Arabs and Israelis should be friends;
Oh the Arabs and Israelis should be friends.
Israel just wants to be,
Hamas would drive us to the sea -But that’s no reason why they cain’t be friends.
Territory folks should stick together,
Territory folks should live in peace;
Arabs pass through Israeli checkpoints,
Yidden trust the Hamas police.
But the Arabs and Israelis should be friends;
Oh the Arabs and Israelis should be friends.
Israel says build a fence,
The Arabs smuggle armaments,
But that’s no reason why they cain’t be friends.
And when the territories are a state,
And joins the UN jus’ like all the others,
Hamas and Hezbollah and all descendants of Haman,
Will all behave theirselves and act like brothers.
I’d like to say a word ‘bout expectations:
The world demands that Israel be good;
And not jist good but better than ever’body else --They have no right, but we damn better should!
And not jist good but better than ever’body else --They have no right, but we damn better should!
Territory folks should stick together,
Territory folks should all be pals.
You’re created in God’s own image;
We survive through a strong TZaHaL! 39
38. The king authorized the Jews to “destroy, slaughter and annhiliate” their oppressors, including women and
children (Esther 8:11), and to exact vengeance (Esther 8:13). The Megillah then relates in gleeful terms that
the Jews not only killed Haman’s ten sons (Esther 9:7-10), but another 500 men in the capital city of Shushan
on the 13th of Adar (Esther 9:5-6, 12), 300 more on the 14th of Adar (Esther 9:15), and 75,000 others in the
provinces (Esther 9:16). The Megillah leaves ambiguous whether such wholesale slaughter was actually
necessary for self-defense.
14
39. TzaHaL: The Israeli armed forces.
15
LET’S CALL THE WHOLE THING OFF
Things have come to a dead impasse,
All our talks have fallen flat;
For we are two half-brothers,
And both into tit for tat.
We all know what the end will be,
Despite all the diplomats:
It looks as if we’d best just build E1.
Nothing can be done.
You pray to Allah, while I worship El;
You like Ramallah, I like the Carmel.
Allah, Ramallah, to hell with Obama -Let’s call the ceasefire off.
And oh, when we call the ceasefire off,
We’ll be just fine.
For oh, we’ll just build a wall
Way beyond, that old green line.
You say Al Aksa and I say Moriyah;40
You call it Nakba41, for me a m’hayah.42
Al Aksa, Moriyah, Nakba, M’hayah -Let’s call the peace talks off.
So if you vote for Hamas, then we’ll vote for Bibi;
You’ll reject Abbas, when we reject Livni.
For we know we hate each other,
So we better call the calling off, off -Let's call the ceasefire off!
I call it terror, and you freedom fighting;
I say we’re settlers, you say occupying.
Terror, fighter, settler, occupier -Let’s call the peace talks off.
Your dad’s Ibrahim, and mine’s Avraham;
I “Yom kippurim” and you “Ramadan.”
The Koran, the Torah, by God and Begorrah!
Let’s call the whole thing off.
And oh! When we call the peace talks off,
Life will be grand.
For O – bama will ensure
That we keep the upper hand.
So, when you shoot off rockets and you make demands,
I’ll block those rockets and then I’ll expand.
For we know we hate each other
So we better call the calling off, off -Let’s call the peace talks off.
You say salaam and I say shalom;
You dream ahlaam my dream’s a halom;43
Shalom Aleikhem, Alaykum Salaam -Go your way I’ll go mine!
And oh, when we call the whole thing off,
We’ll be just great;
Although, we’ll all suffer loss,
As the death toll escalates.
Your dome is golden but mine is of iron;
Your homes are smold’rin’ and I’m hearin’ sirens.
Gold and iron, smoke and sirens -Let’s call the ceasefire off.
So if your food is halal, and I keep kashrut,44
You get falafel, and I’ll have the fruit -For we know we’d kill each other
So we’d better call the calling off, off -Let’s call the whole thing off!
40. Al Aksa...Moriyah: The site of both the Temples in Jerusalem, where the Dome of the Rock now
stands, is understood by Jews to be Mt. Moriyah, where Abraham sacrificed Isaac. It is known to
Muslims as the Al Aksa Mosque.
41. Nakba: Arabic for “disaster,” what the Palestinians call the day Israel was declared a state.
42. M’hayah: Literally, that which causes one to live; a Yiddish expression for something wonderful and
refreshing.
43. Ahlaam: Arabric for “dreams;” a cognate of the Hebrew halom, “dream.”
44. Halal: Islamic dietary laws. Kashrut: Jewish dietary laws.
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17
CABARET
45
What good is sitting, alone in your room.
Come hear the music play.
Life is a Purim spiel, old chum.
Come to the Purim play.
Leave off from fasting, don’t say tahanun.46
Time for a holiday.
Life is a Purim spiel, old chum.
Come to the Purim play.
Come taste the wine, come hear the band.
Come blow your horn, let’s blot out Haman –
Make some noise, we’re celebratin’.
No use permitting, some prophet of doom
To wipe every smile away.
Life is a Purim spiel, old chum.
Come to the Purim play.
What good’s just hoping, redemption comes soon.
Get out there, and pave the way.
Life is a Purim spiel, old chum.
Come to the Purim play.
No use just sitting, awaiting tikkun.47
Step up, and save the day.
Life is a Purim spiel, old chum.
Come to the Purim play.
And as for me, and as for me,
Though the Divine Face may be hester,48
When I go, I’m going like Esther.
Start by admitting, from cradle to tomb,
Isn’t that long a stay.
Life is a Purim spiel, old chum.
Only a Purim spiel, old chum.
And I love a Purim play.
There used to be a woman known as Esther.
And in the beauty contest none could best her.
To kill the Jewish people Haman plotted.
The task of saving them, she was allotted.
Her cousin Mordy said, “It may be fated,
That for this very thing you were created.”
No way to know, and God cannot be seen….
“If I die, I die.” So said the queen.
We think of Esther to this very day,
When we read aloud her Megillah, and say:
45. These lyrics are dedicated to the memory of Elga K. Stulman z”l, lhebe jexa za xzq`
46. Tahanun: Penitential, petitionary prayers omitted on festivals and days of joy. The day before Purim is a fast
day.
47. Tikkun: Repair of the world.
48. Hester: Hidden. The Talmud (Hullin 139b) notes the similarity between the word hester and the name Esther:
xizq` xzqd ikp`e ?oipn dxezd on xzq`
Where is [the Book of] Esther hinted at in the Torah? “And I will surely hide My face” (haster astir panai)
( Deut. 31:18).
The hiddenness of God’s face is reflected in the absence of any direct mention of God in the entire Megillat
Esther.
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19
CREDITS
BAALEI KOREI
Michael Freed
Rabbi Jacob Malki
VOCALISTS
Rabbi Danny Flamberg
Rabbi Jan Uhrbach
GABBAIM
Hadassah Weiner
Michael Fried
SONG CREDITS
“Anything Goes,” music and original lyrics by Cole Porter
“Cabaret” music by John Kander, original lyrics by Fred Ebb for Cabaret
“The Farmer and the Cowman”, music by Richard Rodgers, and original lyrics by
Oscar Hammerstein II, for Oklahoma
“Let’s Call the Whole Thing Off”, music by George Gershwin, original lyrics by Ira
Gershwin, for Shall We Dance
“Mack the Knife,” music by Kurt Weill, original lyrics by Bertolt Brecht, for The
Threepenny Opera
“Master of the House,” music by Claude-Michel Schönberg, original lyrics by Alain
Boublilfor, for Les Miserables
“You Are Woman, I Am Man,” music by Jule Styne, and original lyrics by Bob
Merrill, for Funny Girl
“You Did It/Without You,” music by Frederick Loewe, original lyrics by Alan Jay
Lerner, for My Fair Lady
PURIM LYRICS
Rabbi Jan Uhrbach
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