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‘Cabaret’ Revival is an Expressionistic, Hypnotic, Smashing Must-See

Eddie Redmayne and the company of 'Cabaret' (Marc Brenner)
Eddie Redmayne and the company of Cabaret (Marc Brenner)

Rebecca Frecknall’s darkly spirited and remarkable revival of the amazing John Kander and Fred Ebb musical Cabaret, haunts as it moves with frenzy toward increasingly frightening revelations filled with understated, metaphoric violence. With book by Joe Masteroff, Julia Cheng’s choreography, and Tom Scutt’s breathtaking scenic, theater and costume design, this latest iteration of Cabaret, which is based on the 1951 play I Am a Camera by John Van Druten, which in turn was based on the 1939 novel Goodbye to Berlin by Christopher Isherwood, is complex, riveting and unforgettable. With Jennifer Whyte as music supervisor and conductor (sensational music throughout), this revival is one for the ages in greatness, for its performances, its technical grace, its energy, its profound conceptualization and brave stylistic choices.

For Cabaret purists expecting benign, “prettified” variations on past revivals (this is the fifth), director Rebecca Frecknall’s vision will probably jars or disgust. Congratulations. It’s one point of the musical. This is especially so, if one doesn’t want to accept the musical’s messages about how one is seduced into embracing ideologies which promote dictatorships that become killing machines. As in Germany then, today, there are those who would twist the law for their own lucrative agendas. These threaten to establish a leader who is above the law and accountable to no one. Welcome to dictatorship 101, if Trump is voted in.

In light of this salient horror in our increasingly fragile democracy, Frecknall’s brilliant production indicates how such a situation may occur here, as it did in Weimar Germany to bring a genocidal killer to power, while the citizenry watched, then gradually embracing the movement’s martial power, cheered him on.To establish these unlovely, and terrifying themes, Frecknall’s creatives display efforts that are non pareil. Tom Scutt is extraordinarily gifted in his theater design and companion costuming. The August Wilson Theater has been astoundingly transformed into a happening, libertine Berlin jazz joint and cabaret, representative of those found at the twilight of the Weimar Republic in Germany, before the Nazis shuttered them for their filthy, hedonistic decadence.

Eddie Redmayne in 'Cabaret' (Mason Poole)
Eddie Redmayne in Cabaret (Mason Poole)

The entrance to Cabaret at the Kit Kat Club reminds one of a hidden speakeasy as it leads into an eerily lit hallway of abundant, green, shiny fringe that walls off an alley of garbage bins and opens into the heady and enjoyable “Prologue.” You have arrived at the Kit Kat Club, a nesting doll arrangement of outer and inner lounges and bars serving drinks.

If one has arranged to be a part of the immersive seventy-five minute “Prologue,” one is offered a schnapps, the favored drink of Herr Schultz (Steven Skybell in a bravura performance). With schnapps in hand, one follows the crowd up and down a series of stairways into a rosy-pinkish-reddish, maroonish spacious, two-room sectioned lounge. In one section musicians (violin, piano, bass, accordion, clarinet, saxophone), in Kit Kat club costumes and make-up of the era play jazz, and vibrant melodies (Did I hear a polka?), on a raised small stage. Other Prologue dancers gyrate beyond the fringed maroon-toned curtains in the long bar lounge, where one may order drinks.

The Kit Kat Club has a variation of its own “Mayfair cocktail” (in honor of Sally Bowles who hails from Mayfair), and it is delicious. Jordan Fein is responsible for this immersive and delightfully surprising program of drinks and entertainment designed to massage you toward expectation, like a fly enticed forward into the web with promises of wild fun and surgery pleasures.

Gayle Rankin (center) and cast of 'Cabaret' (Marc Brenner)
Gayle Rankin (center) and cast of Cabaret (Marc Brenner)

After one makes one’s way back upstairs into a smaller bar-lounge area, one may order dinner (charcuterie or a vegetable equivalent), and a bottle of champagne or wine, etc., and there is also dessert. After you order, you make your way into the Kit Kat Club theatrical space, the center of the web of intrigue. There, you find your seats at lamp lit tables close to the revolving circular stage, or at rows of seating behind the tables, on either side, where you may also order drinks. This is a surround sound event. The audience seating is on all sides, with the orchestra situated in two mezzanines on opposite sides. Additional seating is arranged in the balcony for another exquisite view of the revolving stage platform with risers that appear and disappear, chiefly transporting and featuring the powerful symbolism of the phenomenal, unparalleled Eddie Redmayne as Emcee.

Tom Scutt’s gobsmacking design is wondrous and memorable, and allows for the attractive waiters, which are NOT actors, to move up the slim paths between tables, bringing menu choices you may order (large Bavarian pretzel and a bag of spicy chips). There’s an accompanying selection of drinks at Manhattan prices, which far outstrip the value of Marks in 1929-1930 Berlin. Risque dancers mingle and mix in the audience and cast glances as they gyrate in stylistic modern dance moves, and flit up to the stage gesturing, voguing and vamping to enliven the audience.

This is not your mama’s cabaret. It reflects a cultural environment of excess and wantonness, borne out of desperation and the desire to please, to get someone to use the phone on the table to arrange a later rendezvous which will add a few more marks to a skinny wallet. Frecknall’s creative team are audience directed, striking the right ambience and mood to encourage satisfaction for a fun, boozy time of oblivion, only to be startled by an “ugly” reality.

 Gayle Rankin in 'Cabaret' (Mason Poole)
Gayle Rankin in Cabaret (Mason Poole)

There is a somnolent lull as the last orders are fulfilled, then patrons are awakened as the lights dim, cymbals crash and the Emcee (the breathtaking Eddie Redmayne), appears dressed in an unlikely outfit for a Master of Ceremonies: wide, knee-length leather shorts, an unremarkable tank top that looks like underwear, and a green party hat on top of red, red, red hair, which is its own costume. The Emcee crouches, hunching down his height to sing, making macabre hand gestures in long, black, thin gloves. He gains your curious trust as he leads you to the center of the web and keeps you there until the final bow and piercing realization that you’ve witnessed much of the prelude to what is going on in fragile democracies today.

Redmayne’s performance is mesmerizing, not because he is sinister, unemotional, or automatonish like other Emcees, who have gone before him. Nor is his flamboyance pushing it to the edge with star quality gay evocations. Redmayne’s sexuality is overshadowed by his stark determination and intention to be the consummate host and director of the audience’s will, which they should just give over to him obediently, like the Nazis gradually captured the will of the German people who stayed. (the fate of Fraulein Schneider, scene stealer Bebe Neuwirth, in “What Would You do”). With astounding presence, Redmayne personifies a quixotic, soul deformed character. He is internally debilitated and lost as are the Kit Kats and headliner, Sally Bowles (Gayle Rankin). Those who are most lost and broken find political movements and cults appealing and join them.

Gayle Rankin and company in 'Cabaret' (Marc Brenner)
Gayle Rankin and company in Cabaret (Marc Brenner)

Indeed, in Frecknall’s production underneath the excess and the raucous dance numbers and “shouting,” it is clear why the soul broken, Kit Kats and Sally Bowles eventually embrace the glamor of Nazi strength and power, despite the terrifying violence behind it. This is reflected in the costume design in Act II, when the entire cast (except those who reject the Nazis), dons light brown suits reflective of fascism’s brown shirts until Hitler gained complete control and went over to the colors black and grey.

Wearing the same light brown suits, unified in belief and purpose, the Kit Kats signify they have put aside their individuality, uniqueness and inferiority, displayed in all its tawdriness and extremities in Act I, as they go around in circles on the stage singing and dancing to earn their keep. The costuming of Act II reveals they are united as part of something bigger than themselves that makes them feel empowered and confident. Sally Bowles craves such empowerment in Act I. She sings to Cliff that she was always “a loser,” and that “maybe this time I’ll win,” after agreeing to hook up with writer Clifford Bradshaw (Ato Blankson Wood). Gayle Rankin sings with soulful heart in a style appropriately different from her frenetic, zany cabaret persona.

Eddie Redmayne in Cabaret (Marc Brenner)

Frechnall’s vision of the brown suits shows that the Kit Kats, Sally and the Emcee have embraced Nazi ideology and behavior. It is why the Kit Kats sing aggressively at the conclusion, losers singing for low wages in a seedy jazz joint no more. Triumphant at the “Finale,” the Emcee conducts his brown suit troop band as he sings, “the girls are beautiful.” Their beauty signifies they fit in to the “Master Race ideal. Marching as he directs them, we realize they support the fascists accepting the violent aggression against anyone who would disagree, and call that ideal “ugly” and horrible.

In Act I, all of the players we meet inside and outside the Kit Kat Club are crippled souls who are unaware, purposeless, misdirected and scrounging for their livelihood. The exceptions are Clifford Bradshaw (Ato Blankson-wood), Fraulein Schneider (Bebe Neuwirth provides the phenomenal contrast of one who is fairly whole), and Herr Schultz (the incredible Skybell is her counterpart in spiritual beauty and kindness). Clifford, a bisexual writer who comes to Berlin to finish his novel stays at Fraulein Schneider’s boarding house. Fellow traveler, Ernst Ludwig (Henry Gottfried is a friendly, sweet Nazi), introduces Cliff to racy, wild Berlin, the Kit Kat Club and Sally Bowles (“Don’t Tell Mama”). He also provides Cliff with German pupils (budding Nazis), so he can make money tutoring English.

Clifford lets Sally stay with him when her former boyfriend and club owner dumps her (“Mein Herr,” “Perfectly Marvelous”). It is a time when love is in the air. The magnificent Bebe Neuwirth as Frau Schneider is gently wooed by superb Steven Skybell’s Herr Schultz, with a sensual, delicious pineapple (“It Couldn’t Please me More”). The loving, heartfelt union they effect is a joy and pleasure to behold. These incredible on-point actors’ authenticity is a stark contrast to the twisted, grotesque, clown world of the Kit Kat Club. Likewise, Clifford develops a sexual relationship with Sally which encourages both of them for a time until events shift.

 Eddie Redmayne and company in 'Cabaret' (Marc Brenner)
Eddie Redmayne and company in Cabaret (Marc Brenner)

The only ones who don’t establish bonds of love are the Kit Kat performers and the Emcee, however, they are open to establishing a greater bond with a political evil spirit that is whipping through the Weimer Republic and ends up at the door of the Emcee, who uncharacteristically appears and without gestures, contortions and antic party costume, stands straight and tall, clothed in a robe. I was amazed at Redmayne’s height after his crouching, slouching postures.

Standing, no longer in the persona of the Emcee, he sings as himself-the anonymous person who portrays the Emcee-whose name we never learn. He’s obviously a representative of the “everyperson.” What he sings is more frightening than what he sings in his role as Emcee at the Kit Kat Club. But I must take a moment to elucidate Frechnall’s striking “before” and “after” and difference between the songs in Act I and Act II regarding their ambience and the behavior of the Kit Kats, Sally and the Emcee. The changes are significant and give rise to understanding why and how the “everyperson” in the Weimar Republic did nothing to stop the Nazi rise to power.

Initially, when the Kit Kats and Emcee appear for their opening song of “welcome” and “introduction to Berlin,” they perform individualistically and are their own “characters,” with stylized moves, costumes and presentations thanks to Julia Cheng’s choreography and Scutt’s costume design. Whether one describes the cabaret scenes as expressionistic or Brechtian, they are weirdly entrancing, strangely removed and objectified. They are masked with Guy Common’s make-up and Sam Cox’s excellent wigs & hair design, covering up the soul infirmities of these individuals who are scrambling for chump change in this seedy club, that can’t afford a more beautiful, divine “decadence”.

Their costumes are not “polished” or “uniform.” The Emcee is not in a tux and tails and top hat. Altogether, their appearance is one level above rag tag, thrown together with party hats. Sally’s “fur” is hardly that; it’s a dyed light turquoise-mint green, massive fluff piece. To state this club and its owner are scrambling is an understatement. But inside it is warm, and the drinks, dancing and atmosphere says “leave your troubles outside.” All the better to anesthetize you out of your money. The irony and conceit is fabulous. Eventually, the troubles in the form of Nazism will arrive and intensify, as asserted at the “Finale.”

Gayle Rankin, Ato Blankson-Wood in 'Cabaret' (Marc Brenner)
Gayle Rankin, Ato Blankson-Wood in Cabaret (Marc Brenner)

Redmayne’s Emcee is the epitome of the Kit Kats’ leader. His gestures, his hands in black gloves are claw-like, opening and closing, pointing. His body is hunched and at times twisted. The disposition the Emcee displays in “Wilkommen” and “Welcome to Berlin” is not only Brechtian it is vampyric and beckoning. In his delivery of the opening songs and “Two Ladies,” some of the marvelous gestures reminded me of Max Schreck’s vampire Count Orlok in F.W. Murnau’s expressionistic film, Nosferatu (1922).

The crippled interior of the Emcee disappears and transforms to strength and power as he embraces fascism when he sings “Tomorrow Belongs to Me,” alone, without make-up, dressed in an unadorned robe singing of Nazi possibilities. “But gather together to greet the storm, tomorrow belongs to me.” Then in the second stanza, “But somewhere a glory awaits unseen, tomorrow belongs to me.” As he sings the Kit Kats place figures representing the tall, straight, martial Emcee on the circular stage as he finishes the song, foretelling of the Nazi’s rise to power, which has seduced him, “But soon says a whisper, arise, arise, tomorrow belongs to me.”

 Gayle Rankin in 'Cabaret' (Marc Brenner)
Gayle Rankin in Cabaret (Marc Brenner)

It’s an incredibly profound number, for we note the philosophical and interior change the Emcee goes through physically. Straight and tall he is empowered; he embraces the “positive future” the Nazis will bring to Germany. The sweetness and lyrical harmonies of the song, and Redmayne’s powerful voice and changed mien are terrifying. In the Emcee’s embrace of Nazism, we understand how the desire to identify with a movement’s promised glory can slowly take over one’s intellect and being, beyond rationality.

It is after the Emcee’s adoption of Nazi pride (“Tomorrow Belongs to Me,”), that Frecknall ties in another reason why fascism became acceptable to many citizens in the Weimar Republic in the superb Kander and Ebb song, “Money.” The Emcee arises from the trap below in a striking black outfit whose see through fabric overlays a skeleton pattern underneath. With the chest and hips embossed with metallic beading and a black fascist-looking helmet, the Emcee sings of the economics of politics between the rich and poor. Because “money answers all things,” the rich are obstacle-overcoming winners. Thus, “Money makes the world go around of that we can be sure. (—-) on being poor.”

The Emcee is an iconic figure symbolizing death, dark power and militarization which brought Germany out of its impoverishing depression as Hitler built munitions factories, employed men and built his war machine. In this scene, the simple words and “jingle” of a tune take on darker meaning. All the characters we meet are strapped in by poverty with the exception of widower and love interest Herr Schultz who owns a fruit market. But poverty breeds misery and jealousy.

At a party to celebrate Schneider’s and Schultz’s wedding, Kost (Natascia Diaz), gossips to Ludwig that Schultz is a Jew with money. Of course, Ludwig warns Frau Schneider not to marry Herr Schultz. The scenes following reveal the growing antisemitism (a brick is thrown through his shop window). Herr Schultz dismisses this as “children,” but Schneider fears Ludwig’s warning. Frechnall configures the scene stylistically with power, referencing and foreshadowing the “Night of the Broken Glass,” when every Jewish business was vandalized and shop windows broken. Herr Schultz holds on to the fantasy that he will be all right; he is a German, after all (an irony). But he moves on the opposite side of the plaza to avoid Frau Schneider.

Neuwirth and Skybell’s performances express the human tragedy of two individuals who love, but for fear’s sake break up and move on. We note that in this event alone, the Nazis have won, and love and truth have lost. This is a society and culture whose tomorrows belong to the Nazis, as Kost, Ludwig and the company sing while Cliff decides to break off his friendship with Ernst Ludwig. The writer and thinker sees the ugliness where the others ignore and dismiss it based on information from the past.

 Steven Skybell, Bebe Neuwirth in 'Cabaret' (Marc Brenner)
Steven Skybell, Bebe Neuwirth in Cabaret (Marc Brenner)

But Act II reveals, “the handwriting is on the wall. It is already too late as the Kit Kats’ “Kick Line” led by the Emcee morphs into a militaristic regimented number as they march off as if at a Nazi Rally. With the discrimination increasing (If You Could See Her”), Cliff confronts Sally about leaving. He refers to the danger of blindness and disinterest in political events, trying to get her to “wake up.” When she says the Nazis have nothing to do with them, Cliff says, “If you’re not against all this-you’re for it. Or you might as well be.” This theme that hits the bullseye for us today, is immutable.

Thus, it is no surprise that Sally has made up her mind to return to the Kit Kat Club and leave Cliff. When the Emcee characterizes her relationship with Cliff, singing the beautiful ballad to Sally with sincerity (“I Don’t Care Much” (“go or stay”), she is moved. It is then she dons the brown suit and with the other Kit Kats and Emcee embraces the Nazi’s “tomorrow.”

Rankin’s parting “Cabaret” is sung as a hellion’s frustration at the choice she’s made (the abortion and leaving Cliff), and the questionable options ahead of her. More than ever because life “isn’t a cabaret,” she will make it one with all the fury in her being and end up like Elsie (who partied hard and left a smiling corpse), perhaps, not with a smile on her face. However, Redmayne’s Emcee has a smile on his face as he directs the militaristic “Finale,” all suggestive, risque Kit Kat behavior disappeared. Dressed in the brown suits, the Kit Kats follow regimented movements. All have embraced the Nazis in a stark horrifying sameness. They’ve sacrificed their gorgeous, crippling individuality for the Nazi nationalism and the greater “good.” They’ve accepted fascism which victimizes, ridicules and scape goats the weak.

Those of the Kit Kat Club follow fascism’s hope. That hope, however, bellicose, is easier to accept than the reality of living which frustrates in a never ending wheel of misfortune going around in circles, going nowhere except into more suffering. For such individuals, embracing destruction and death found in the brutal Nazi ideology brings renewal. Older Germans like Herr Schultz and Frau Schneider accept and make excuses or allow fear to control.

Frecknall’s vision and tone are extremely dark and sardonic, heightening the original book of Cabaret and layering it for us today in a disastrous, repellent warning. Its macabre stylization is perfect as are Redmayne, Neuwirth, Skybell, the heroic Blankson-Wood and Rankin’s devastating Sally Bowles.

Cabaret at the Kit Kat Club. August Wilson Theater, West 52nd Street. Running time: 2 hours 45 minutes. 75 minute optional prologue. https://kitkat.club/cabaret-broadway/

‘Fiddler on the Roof,’ in Yiddish, a Powerhouse of a Production

Steven Skybell, the company of Fiddler on the Roof in Yiddish, Stage 42, Joel Grey

Steven Skybell, ‘Fiddler on the Roof’ in Yiddish, Joel Grey (Matthew Murphy)

When Fiddler on the Roof premiered on Broadway in 1964 (winning 9 Tony awards) it took the theater world by storm and the larger world with gradual stealth augumenting to an avalanche of global premieres and subsequent revivals. With the original cast starring the wildly zany Zero Mostel as Tevye the milkman, the wryly funny Bea Arthur (the future Golden Girl) as Yente, and Austin Pendleton as Motl Kamzoyl, the Tailor, the production was set in humorous stone and held a warm place in countless hearts.  It ran with various casts for nearly eight years, went on tour and was made into an Oscar winning film.

Since then Fiddler (Book by Joseph Stein, Music by Jerry Bock, Lyrics by Sheldon Harnick) has been in revival mostly every year either in the U.S. or somewhere in the world in high schools, colleges or regional theater. The most recent revival landed on Broadway (2016) in a stellar production starring Danny Burstein with an emphasis on the poignant issues enveloping growing populations of displaced refugees and immigrants.

Raquel Nobile, Rosie Jo Neddy, Rachel Zatcoff, Stephanie Lynne Mason, Samantha Hahn, Fiddler on the Roof in Yiddish

(L to R): Raquel Nobile, Rosie Jo Neddy, Rachel Zatcoff, Stephanie Lynne Mason, Samantha Hahn, ‘Fiddler on the Roo’ in Yiddish, directed by Joel Grey (Matthew Murphy)

Accordingly, the revivals reflect the times and the current social attitudes. Into this day that echoes anti-semitic chants, “Jews will not replace us” by white supremacist marchers in Charlottesville, Virginia and recent attacks against US synagogues, comes a revival of Fiddler on the Roof in Yiddish that is monolithic. The Yiddish National Theatre Folksbein’s production in Yiddish has supertitles in English and Russian. In its authenticity of language and grounding in the ethnicity inherent in Sholem Aleihem’s source material on which it’s based, the production which effuses the choreography of Jerome Robbins with Staś Kmieć’s additions,  is one for the ages in its transcendent humanity and spiritual resonance.

What is it about this Fiddler that is unlike all others? Directed by the superb, insightful Tony/Oscar award winner Joel Grey, the production is a moral imperative! It is for our time and all time in its simplicity, grace and spare, unadorned beauty and emotionally taut, intimate, soul crushing power.

Steven Skybell, Fiddler on the Roof in Yiddish, Joel Grey

Steven Skybell, ‘Fiddler on the Roof’ in Yiddish, directed by Joel Grey (Matthew Murphy)

Grey’s vision personalizes and authenticates the complexity of faith as it moves Tevye (an unparalleled Steven Skybell) through the challenges of negotiating the daily uncertainties of life in a rapidly changing world, while retaining the core values of his religious beliefs that have been codified for thousands of years (exemplified in the gorgeous number “Shabes Brokhe” (Sabbath Prayer).

Tevye’s, is the iconic hero’s journey of life’s rhythms, of the wheel and woe and back again. By distilling the musical to its most searingly gut-wrenching, basic elements, Grey has elevated Tevye and his family to a timeless universality. With levity and poignancy Grey stirs us to empathize with the characters’ plight, as we experience the “happiness and tears” reflected throughout and especially in the song “Tog-any, Tog-oys” (“Sunrise/Sunset”). The number, rendered with sonorous beauty by Tevye, Golde (the golden, lyrical soprano Jennifer Babiak) and the company just before the Russian officials effect a mini-pogrom is a harbinger of things to come.

Tevye and his family and village speak in Yiddish though at the time in a place like “Anatevke” (Anatevka) they also most probably spoke German and Russian as well. An interesting derivation turns up in the song Tevye sings to his God, “Ven ikh bin a Rotshild”) the translation of which is “If I Were a Rothchild.” The irony of Tevye’s dreaming to be like the uber wealthy Rothchild banking family who were also Jewish is hysterical. Would he sacrifice his faith for money? Would he have to? Indeed! Skybell’s rendition of this funny, poor man’s lament to God is priceless.

Jackie Hoffman, Fiddler on the Roof in Yiddish, Joel Grey

Jackie Hoffman as Yente in ‘Fiddler on the Roof’ in Yiddish, directed by Joel Grey (Matthew Murphy)

The question becomes: is the Yiddish a distraction making it more difficult to engage with the characters? The irony is we pay attention because the language is unfamiliar and we must not take anything for granted.  As we begin to pick up words read from the supertitles on panels to the right/left of the stage, we connect with another time and place, which materially is unlike our own, while discovering that the characters symbolically represented are like ourselves.

The supertitles in English and Russian from the Yiddish Translation by Shraga Friedman (first performed in Israel in the 1960s) reinforce our understanding along with the actors’ gestures (Skybell is particularly superb) expressions and crystal clear intentions. The ensemble is letter perfect in its portrayals. Additionally, Yiddish is one of the most onomatopoetic of languages; its very sounds convey the meanings which we counterintuitively glean. During the song and dance numbers, the plosive consonants and guttural, rolled rrrrrs express a vibrancy and excitement which adds to their energy and joy.

Of course, it helps that the actors are wholly present and “in-the-moment.” The audience can’t help but be engaged and enthralled as we employ more of our senses, so as not to miss a word or thought for fear of losing out.

Importantly, Joel Grey has brilliantly shepherded this production and has acutely grounded it in the power of fundamental principles of equanimity. We are precisely aware that the production’s underscored intrinsic values encourage all people to overcome and move through the dark times. These are the basic truths which we cling to as we live our lives in Anatevke, Russia 1905 or NYC 2019. In this essentially clear-eyed, genuine, heartfelt production, faith and love emerge like pillars of fire; they guide Tevye and his daughters, and drive the arc of the play’s development.

During the course of the play Tevye learns ancient faith and modern love are not mutually exclusive; they are one.  Steven Skybell’s Tevye (Skybell’s is an inspired, precise, brilliant portrayal of the witty journeyman) exercises faith daily in his discussions and personal relationship with God. Love, Tevye discovers by witnessing how it blossoms in his daughters’ lives and marriages. In a touching moment that lingers with sweetness Skybell’s Tevye and wife Golde (Jennifer Babiak) sing about what love is in their personal relationship. “Libst Mikh, Sertse?” (Do You Love Me). They discover that they have been bonded in love which has provided the security and contentment which helps them weather a hardscrabble existence, partners to the last.

Steven Skybell, Bruce Sabath, Company, Fiddler of the Roof in Yiddish, Joel Grey

Steven Skybell, Bruce Sabath in ‘Fiddler on the Roof’ in Yiddish, (Matthew Murphy)

Both faith and love embody the instrumental forces which drive the uneducated milkman and his family toward hope despite uncertainty. By the conclusion of the production, we understand that only with faith and love can they confront the anti-semitism of the Russian Orthodox community which fearfully has expelled them. Only with faith and love can they move on stoically without bitterness, believing that it will be better in their new home in America because they have each other. And Tevye, by keeping his fervent relationship with God, will continue to keep his balance as “a fiddler on the roof” despite the precarious times they will face in the new world with possibly more persecution and discrimination.

Wisely, Grey strips all unnecessary elements that Fiddler on the Roof might represent as a “Broadway show,” and solidifies the themes and alternating tenor and moods of laughter and sadness with a minimalist set, whose backdrop of parchment and cloth panels retains the most important word in the play and the only word which is not in Yiddish.

It is in Hebrew, painted in black Hebrew letters across the central banner. And it symbolizes what in effect Tevye looks for when he talks to an invisible God whom he must believe hears him and through received wisdom, answers Tevye. It is the Hebrew word signifying The Torah, God’s truth, God’s guidance to navigate a world which is in constant upheaval and is often hostile. It is particularly during intimate and animated discussions with God that Skybell’s Tevye depends upon his faith to provide the enlightenment he needs to make the right decisions for himself and his family. Every one of these discussions Tevye has, we believe that he believes God listens. These conversations imply the depth and irrevocability of Tevye’s faith and are a crucial part of the profoundness of this production.

Bruce Sabath, Kirk Geritano, Lauren Jeanne Thomas, Michael Einav, Mikhl Yashinsky, Adam B. Shapiro, Bobby Underwood, DRew Seigla, Steven Skybell, Fiddler on the Roof in Yiddish, Joel Grey

Bruce Sabath, Kirk Geritano, Lauren Jeanne Thomas, Michael Einav, Mikhl Yashinsky, Adam B. Shapiro, Bobby Underwood, DRew Seigla, Steven Skybell, Fiddler on the Roof in Yiddish, Joel Grey (Matthew Murphy)

But faith is a private matter between a man and/or woman and his/her God. So Tevye to explain himself in communal terms that relate to the society in which he lives, employs the simile to explain how he withstands his hard scrabble life. He does it precariously like “a fiddler on the roof” while conveying a bit of his own musical identity. And he’s able to stand living on the edge because of “one Torah, one God, one word…tradition.” As the ensemble joins in the song”Traditsye” we are introduced to Tevye’s ethnic cultural folkways that have existed in Anatevka for generations. We presume these “traditions” are reflected in The Torah.

Interestingly, during the course of the play, we, Tevye and the community learn that the folkways of Anatevka are not necessarily God’s ways of the Torah. In fact, they can be abused and lead to misery, as even Yente implies with her unhappy marriage and as we discover with the other unhappy marriages in the village, i.e. Leyzer-Volf’s marriage to Frume Sore who was a bitter woman. In fact,  we and Tevye learn there can be happiness in marriage if there is love. And that is what God is all about.

 

As Motl (the fine Ben Liebert) suggests with wisdom given to him by Tsaytl (Rachel Zatcoff), “even a tailor deserves a little happiness.” Tevye after an enlightened discussion with God, and his daughter and Motl, throws off a stubborn adherence to Anatevka’s folkways, and follows a greater wisdom and acceptance because he loves his daughter and wants her to be happy in her marriage to a man she loves.

Steven Skybell, Company, Fiddler on the Roof in Yiddish, Joel Grey

Steven Skybell, Company, ‘Fiddler on the Roof’ in Yiddish, directed by Joel Grey (Matthew Murphy)

Reinforcing that love is God’s way, Motl’s faith is strengthened. Having the courage to stand up to Tevye and step out in faith for Tsaytl’s hand is miraculous, like the Biblical miracles (manna in the wilderness, etc.). He sings the vibrant “Nisimlekh-Veniflo’ oys” (Miracle of Miracles), the greatest miracle being that God has made the way for him to marry Tsaytl, serving as a beacon of light for the rest of the town.

To assuage and convince Golde of the rightness of this decision, Tevye has “Der Kholem” (The Dream). With the skills of this adroit company, in one of the marvelous highpoints of the production. Frume Sore is a larger than life spirit, a fiend (on stilts) with oversized body looming in a shrouded, wild costume, witchy hands, wild hair and exaggerated, ghostly make-up. She is wonderful and the company echoes her screams and questions with humorous frightfulness. As Tevye recounts the dream and the ensemble enacts it, Frume Sore portends a curse on Tsaytl if she marries Leyzer-Volf. It is so horrifying, Golde wants her daughter to avoid any curse; and receive the blessing her sweet spirit ancestor bestowed on the marriage. In this incredible scene, the traditional folkway of the matchmaker making a match is vitiated and love becomes the preeminent value.

Steven Skybell, Jennifer Babiak, Jodi Snyder, Frume Sore and Company, Fiddler on the Roof in Yiddish, Joel Grey

(L to R): Steven Skybell, Jennifer Babiak, Jodi Snyder, Frume Sore and Company, Fiddler on the Roof in Yiddish, Joel Grey (Matthew Murphy)

This production clearly makes a distinction between faith of the Torah and folkways of Anatevka. Grey beautifully effects this through lighting, Skybell’s forceful discussions with his God, the sets (the backdrop panels) and the staging. Tevye’s faith and relationship with the God of The Torah who gives enlightened wisdom is not the same as the ancestral cultural folkways of Anatevka which have sprung up and been integrated from the surrounding society for economic purposes.

The learned Pertshik (the wonderful Drew Seigla) infers that love supersedes the matchmaker Yente (the wry, saleswoman of unappealing spouses-Jackie Hoffman). The Rabbi indirectly affirms this at the wedding at Tevye’s insistence by wisely not ruling on it. Nevertheless, the underlying message is that matchmakers are not in the Torah; God puts love in the hearts of people for each other. Tevye later confirms for Pertshik’s future marriage with Hodl, the old ways don’t apply as he evokes the metaphor of Adam and Even whose matchmaker was God. Another tradition that has little to do with the Torah is mixed dancing. Petshik dances with his beloved Hodl declaring it is not a “sin” which the Rabbi confirms. It is not in the Torah (the guide). And the men and women dance inspired by Tevye and Golde to initiate the dance which begins and incredible dance celebration at Tsaytl’s and Motl’s wedding.

Steven Skybell, Jennifer Babiak, Fiddler on the Roof in Yiddish, Joel Grey

Steven Skybell, Jennifer Babiak, ‘Fiddler on the Roof’ in Yiddish, directed by Joel Grey (Matthew Murphy)

Grey’s genius in selecting the painted Hebrew word “The Torah” as the focal point of the setting is so logical it’s breathtaking. The symbolism is magnificent. Not only is Tevye guided by his faith in God during trying times when the traditions they have followed for centuries are being overthrown by modernism. We, likewise, are being instructed in Tevye’s trials of faith. We, too, receive the wisdom he gains after he wrangles with God over vital decisions concerning his daughters’ marriages.

Indeed, this overarching theme of The Torah, God’s guidance, is present throughout as the panel never moves, never is taken down. That is why when the Russian constable comes in and his officers wreck the celebration and one of them tears the panel with the word Torah, it is horrifically chilling. To not be able to actively practice their faith threatens their ethos; they will be evicted. But why stay in a place tears out the very fabric of who they are? Though in the next act the panel has been sewed where it has been ripped, “the handwriting is on the panel.” The warning the constable has been giving to Tevye is coming to pass. And not even Khavele’s (Rosie Jo Neddy) relationship with Russian Orthodox Fyedke (Cameron Johnson’s dancing is spectacular) can save Tevye and the community from eviction.

Steven Skybell, Fiddler on the Roof in Yiddish, Joel Grey

Steven Skybell in ‘Fiddler on the Roof’ in Yiddish (Matthew Murphy)

This blow to his relationship with God, Tevye cannot brook. That his daughter would be with one of that faith is a death. This is not a custom, this goes much deeper and is a great trial. However, Goldie and his daughters will work on him, as is obvious when they say goodbye. Meanwhile, the dance sequence as Tevye mourns the loss of Khavele in the song “Khavele” (Khavele) is beyond poignant.

Every decision Grey has made informs the profound themes in this work and emphasizes what is vital for life to thrive despite loss. This is exemplified in the simple, uniform, dark tables and chairs which structure the scenes in Tevye’s home, the wedding hall, Motl Kamzoyl’s shop, the Russian/Jewish mixed cafe where Tevye meets Leyzer-Volf and they sing the marvelous “Lekhayim” (To Life, Lekhayim) and the Russians join in with vigorous, athletic dancing that is so joyful and celebratory, that for a tiny moment we actually think that the Russians and the Jews can have peace. Also the accoutrements-props, like candles, a washbasin, drinking glasses, the milk pales and cart-without a horse, etc., are used to round out the action when needed.

The message is clear. The material objects of life are movable and transient. The Torah, God’s guidance is forever for those who seek it and believe they receive His answers, as the vibrantly alive, humorous, enthusiastic “man for all seasons,” Steven Skybell’s Tevye believes he does.

Another superb element of this production is the use of the lovely fiddler portrayed by Lauren Jeanne Thomas whose portrayal is not to be underestimated, but is beautifully soulful and evocative. When Tevye is having a crisis and must go to his God for a talk, the nimble, sylph-like graceful Der Fidler (Lauren Jeanne Thomas as the fiddler) leans in slyly, sweetly and dances around Tevye as her playing soars with the poignance of the melody of “Traditsye,” as the music swells with the custom which is falling away. These moments are absolutely heartbreaking for Tevye must call upon his faith to guide him through the uncertainty, confusion and darkness. And of course as they leave Anatevke singing their song about a place they’ve identified with and can do no longer, Tevye motions for the Der Fidler to go with them. The customs of the Russian village they leave behind. But The Torah, God’s guidance is with them forever.

The production is a spiritual revelation that is extraordinary and miraculous. Special kudos to the orchestra, conducted by Zalmen Mlotek and Associate Conductor Andrew Wheeler. Just wow.

Fiddler on the Roof in Yiddish runs with one intermission at Stage 42 (42nd St. between 9th and 10th) until 5 January.  For tickets and times go to the website by CLICKING HERE.