Threatthriver/General_Text_Data · Datasets at Hugging Face

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came out. [7] Israel is a 58-year-old New Yorker who decided he could not be
gay and Orthodox, and turned his back on his religion, though not before his
family forced him into electroshock therapy to try to cure him. Now a tour
guide in the Haredi neighborhoods of New York, the film follows him as he
gives a tour, psychoanalyzes himself and decides, on the 25th anniversary of
being with his life partner , to call his 98-year-old father, a rabbi, whom he
has not seen in over twenty years. [8] Michelle is another New Yorker, in her
forties, who believed she was the only Hasidic lesbian in the world and as a
consequence allowed herself to be pressured into marriage. However, she got
divorced and was subsequently ostracized by her family and community when they
discovered she was homosexual. The film shows her visiting her old
neighborhood and an Orthodox fair. [9] Rabbi Steven Greenberg, one of the
founding members of the Jerusalem Open House , a gay rights organization in
Israel which provides support to gay Orthodox Jews and their families, who is
sometimes called "the world’s first openly gay Orthodox rabbi", [10] discusses
parents' reactions to their children coming out , as well as traditional
interpretations of the prohibitions on homosexual acts in the Torah . Shlomo
Ashkenazy is a gay psychotherapist who has run a confidential support group
for Orthodox gay men for nearly 20 years. [8] He is interviewed about the
effects of Orthodox attitudes to homosexuality and the reactions of rabbis to
gay Jews. [11] Mark is the English son of a Haredi rabbi. Coming out at 15, he
was expelled from seven yeshivas for homosexual activity before becoming a
drag queen , and is now dying of AIDS -related illness. He visits several
yeshivas and other religious sites throughout the film. [12] He remains
upbeat, at one point saying, "Being a Jew is such a nice present to receive."
"Malka" and "Leah" are two observant Orthodox lesbians who have been together
for ten years, which has destroyed Malka's relationship with her family. They
speak frankly about their lives in the film and discuss their fears that they
may not end up in heaven together. They are shown preparing for Shabbat, and
Leah gives advice to a married Hasidic lesbian who is terrified her husband
will find out and take away her children. [8] "Devorah" is a married Hasidic
lesbian living in Israel. She only appears in silhouette with an
electronically modified voice. She considered her twenty-year-long marriage a
lie, and can only cope by taking antidepressants . [13] The film follows her
as she attends her first gay pride parade , where she is offended by the anti-
orthodox sentiment of its speakers. Production [ edit ] Sandi Simcha DuBowski
was making videos about the Christian religious right when he began to examine
his own upbringing as a gay Conservative Jew , and began making a personal
video diary of his search for homosexuality among the Orthodox Jewish
community. [14] On the making of the film, DuBowski said, "I don't think it
was until I met people who were kicked out of their families and their
Yeshivas, in marriages betraying their spouses, that it became clear why I was
doing this film. But then, for me it assumed an enormous level of
responsibility to the people I met, to the issue, to the community." He met
thousands of people, but only a few agreed to appear in the film, as most were
too frightened of being expelled from their community. [15] Even when
interviewing those who did agree to appear, DuBowski had to hide his film
equipment so their neighbors would not know that they had agreed to take part.
As a result, the documentary took six years to complete. [1] There is no
narration, and the film may be considered to be an example of cinéma vérité .
The film is also interspersed with silhouetted tableaus of Jewish religious
practices, for example Shabbat . [14] The language is predominantly English,
with passages in Yiddish and Hebrew that are subtitled . Also subtitled are
passages with significant amounts of " Yeshivish ", Yiddish-influenced
technical terms in Judaism ; for example, posek is translated as "judge on
Jewish law", and daven is translated as "pray". The title is an allusion to
the word Haredi ( Hebrew : חֲרֵדִי ), which can be interpreted as "one who
trembles" in awe of God. [16] The spelling of the word G-d in the film's title
reflects practice by Orthodox Jews of avoiding writing a name of God , even in
English. By omitting the middle letter, the word is not written in full, thus
eliminating the possibility of accidentally destroying the written name of
God, which would violate one of the 613 Mitzvot of Judaism (number 8 on
Maimonides' list ). Soundtrack [ edit ] Filmworks IX: Trembling Before G-d
Soundtrack album by John Zorn Released December 2000 Recorded June 2000 Genre
Avant-garde , jazz , classical Length 65 : 11 Label Tzadik TZ 7331 Producer
John Zorn Filmworks chronology Filmworks VIII: 1997 (1998) Filmworks IX:
Trembling Before G-d (2000) Filmworks X: In the Mirror of Maya Deren (2001)
John Zorn chronology Cartoon S/M (2000) Filmworks IX: Trembling Before G-d
(2000) The Gift (2001) Filmworks IX: Trembling Before G-d is the ninth album
of film scores by John Zorn . [17] The album was released on Zorn's label,
Tzadik Records , in 2000 and features the music that Zorn wrote and recorded
for the documentary Trembling Before G-d. Five of the tracks are pieces from
Zorn's Masada songbook. [18] The Allmusic review by Thom Jurek awarded the
album four stars noting: Trembling Before G-D is a high-water mark. Not for
John Zorn, because he sets new ones for himself each and every time he
releases something, but for other composers, particularly those of film
soundtracks. Without the images, Zorn has given us a work of solemn beauty, a
work that uses silence and tradition even as it reinvents the places in which
they inhabit. Certainly this is his most "accessible" music, whatever that
means, but it is also—simultaneously—sacred music, secular music, and American
classical music of the highest order. [19] Professional ratings Review scores
Source Rating Allmusic [19] Recorded June 2000 at Frank Booth, Brooklyn
Produced by John Zorn Personnel [ edit ] Chris Speed \- clarinet Jamie Saft \-
piano, organ Cyro Baptista (12,17) - percussion John Zorn (6) - voice.
Reception [ edit ] Critical [ edit ] Trembling Before G-d was put out on
general release on October 21, 2001, in New York City, where it broke Film
Forum's opening day box office records, grossing more than $5,500 on the first
day of release. [20] According to Box Office Mojo , it grossed $788,896 at the
box office during its release. [3] It was very warmly received by critics, one
describing it: "With its testimony of anguish and joy, Trembling is a tribute
to the human spirit, if not to the institutions that seek to define it." [21]
Critical reviews compiled by Rotten Tomatoes were 89% positive, the 34th
highest rating on the website's Top Movies:Best of Rotten Tomatoes 2001
rankings. [22] On Metacritic the film received a score of 66, indicating
"Generally favorable reviews". [23] Religious [ edit ] Trembling Before G-d
has had a wide impact especially within the Orthodox Jewish world, where the
reception has been mixed. Several Orthodox synagogues sponsored showings of
the film all over the world, including in Israel. [24] [25] The Chief Rabbi of
South Africa , Warren Goldstein , described the film as "intellectually
shallow," commenting that "its one-sided caricature of Orthodox Judaism does

came out. [7] Israel is a 58-year-old New Yorker who decided he could not be

gay and Orthodox, and turned his back on his religion, though not before his

family forced him into electroshock therapy to try to cure him. Now a tour

guide in the Haredi neighborhoods of New York, the film follows him as he

gives a tour, psychoanalyzes himself and decides, on the 25th anniversary of

being with his life partner , to call his 98-year-old father, a rabbi, whom he

has not seen in over twenty years. [8] Michelle is another New Yorker, in her

forties, who believed she was the only Hasidic lesbian in the world and as a

consequence allowed herself to be pressured into marriage. However, she got

divorced and was subsequently ostracized by her family and community when they

discovered she was homosexual. The film shows her visiting her old

neighborhood and an Orthodox fair. [9] Rabbi Steven Greenberg, one of the

founding members of the Jerusalem Open House , a gay rights organization in

Israel which provides support to gay Orthodox Jews and their families, who is

sometimes called "the world’s first openly gay Orthodox rabbi", [10] discusses

parents' reactions to their children coming out , as well as traditional

interpretations of the prohibitions on homosexual acts in the Torah . Shlomo

Ashkenazy is a gay psychotherapist who has run a confidential support group

for Orthodox gay men for nearly 20 years. [8] He is interviewed about the

effects of Orthodox attitudes to homosexuality and the reactions of rabbis to

gay Jews. [11] Mark is the English son of a Haredi rabbi. Coming out at 15, he

was expelled from seven yeshivas for homosexual activity before becoming a

drag queen , and is now dying of AIDS -related illness. He visits several

yeshivas and other religious sites throughout the film. [12] He remains

upbeat, at one point saying, "Being a Jew is such a nice present to receive."

"Malka" and "Leah" are two observant Orthodox lesbians who have been together

for ten years, which has destroyed Malka's relationship with her family. They

speak frankly about their lives in the film and discuss their fears that they

may not end up in heaven together. They are shown preparing for Shabbat, and

Leah gives advice to a married Hasidic lesbian who is terrified her husband

will find out and take away her children. [8] "Devorah" is a married Hasidic

lesbian living in Israel. She only appears in silhouette with an

electronically modified voice. She considered her twenty-year-long marriage a

lie, and can only cope by taking antidepressants . [13] The film follows her

as she attends her first gay pride parade , where she is offended by the anti-

orthodox sentiment of its speakers. Production [ edit ] Sandi Simcha DuBowski

was making videos about the Christian religious right when he began to examine

his own upbringing as a gay Conservative Jew , and began making a personal

video diary of his search for homosexuality among the Orthodox Jewish

community. [14] On the making of the film, DuBowski said, "I don't think it

was until I met people who were kicked out of their families and their

Yeshivas, in marriages betraying their spouses, that it became clear why I was

doing this film. But then, for me it assumed an enormous level of

responsibility to the people I met, to the issue, to the community." He met

thousands of people, but only a few agreed to appear in the film, as most were

too frightened of being expelled from their community. [15] Even when

interviewing those who did agree to appear, DuBowski had to hide his film

equipment so their neighbors would not know that they had agreed to take part.

As a result, the documentary took six years to complete. [1] There is no

narration, and the film may be considered to be an example of cinéma vérité .

The film is also interspersed with silhouetted tableaus of Jewish religious

practices, for example Shabbat . [14] The language is predominantly English,

with passages in Yiddish and Hebrew that are subtitled . Also subtitled are

passages with significant amounts of " Yeshivish ", Yiddish-influenced

technical terms in Judaism ; for example, posek is translated as "judge on

Jewish law", and daven is translated as "pray". The title is an allusion to

the word Haredi ( Hebrew : חֲרֵדִי ), which can be interpreted as "one who

trembles" in awe of God. [16] The spelling of the word G-d in the film's title

reflects practice by Orthodox Jews of avoiding writing a name of God , even in

English. By omitting the middle letter, the word is not written in full, thus

eliminating the possibility of accidentally destroying the written name of

God, which would violate one of the 613 Mitzvot of Judaism (number 8 on

Maimonides' list ). Soundtrack [ edit ] Filmworks IX: Trembling Before G-d

Soundtrack album by John Zorn Released December 2000 Recorded June 2000 Genre

Avant-garde , jazz , classical Length 65 : 11 Label Tzadik TZ 7331 Producer

John Zorn Filmworks chronology Filmworks VIII: 1997 (1998) Filmworks IX:

Trembling Before G-d (2000) Filmworks X: In the Mirror of Maya Deren (2001)

John Zorn chronology Cartoon S/M (2000) Filmworks IX: Trembling Before G-d

(2000) The Gift (2001) Filmworks IX: Trembling Before G-d is the ninth album

of film scores by John Zorn . [17] The album was released on Zorn's label,

Tzadik Records , in 2000 and features the music that Zorn wrote and recorded

for the documentary Trembling Before G-d. Five of the tracks are pieces from

Zorn's Masada songbook. [18] The Allmusic review by Thom Jurek awarded the

album four stars noting: Trembling Before G-D is a high-water mark. Not for

John Zorn, because he sets new ones for himself each and every time he

releases something, but for other composers, particularly those of film

soundtracks. Without the images, Zorn has given us a work of solemn beauty, a

work that uses silence and tradition even as it reinvents the places in which

they inhabit. Certainly this is his most "accessible" music, whatever that

means, but it is also—simultaneously—sacred music, secular music, and American

classical music of the highest order. [19] Professional ratings Review scores

Source Rating Allmusic [19] Recorded June 2000 at Frank Booth, Brooklyn

Produced by John Zorn Personnel [ edit ] Chris Speed \- clarinet Jamie Saft \-

piano, organ Cyro Baptista (12,17) - percussion John Zorn (6) - voice.

Reception [ edit ] Critical [ edit ] Trembling Before G-d was put out on

general release on October 21, 2001, in New York City, where it broke Film

Forum's opening day box office records, grossing more than $5,500 on the first

day of release. [20] According to Box Office Mojo , it grossed $788,896 at the

box office during its release. [3] It was very warmly received by critics, one

describing it: "With its testimony of anguish and joy, Trembling is a tribute

to the human spirit, if not to the institutions that seek to define it." [21]

Critical reviews compiled by Rotten Tomatoes were 89% positive, the 34th

highest rating on the website's Top Movies:Best of Rotten Tomatoes 2001

rankings. [22] On Metacritic the film received a score of 66, indicating

"Generally favorable reviews". [23] Religious [ edit ] Trembling Before G-d

has had a wide impact especially within the Orthodox Jewish world, where the

reception has been mixed. Several Orthodox synagogues sponsored showings of

the film all over the world, including in Israel. [24] [25] The Chief Rabbi of

South Africa , Warren Goldstein , described the film as "intellectually

shallow," commenting that "its one-sided caricature of Orthodox Judaism does