The ancient sages of Israel tell us, that since the destruction of the Temple in Jerusalem some two thousand years ago, the gates of prayer have been closed, but the gates of tears are still open. What does that implies? It means, that the human beings feeling have lost of their quality of yore and are now so superficial, that words alone cannot reach the highest spheres of spirituality in order to make their impact. Tears on the other hand, are produced through deep emotional sensation; therefore, they are still able to reach those spheres. Tears are warm and salty, because they are produced by warm feelings and usually the consequence of suffering. Never in history has so much degradation and sufferance been inflicted to so many people in such a systematic and cruel way as during the holocaust. The tears we are shedding for the holocaust are not warm, they are burning! Burning from the pain suffered, burning for the injustice committed, burning with rage for the hypocrisy of all those who were closing their eyes and waiting in silence that the whole thing should be done with, burning for the gentile neighbors, friends and the co-citizens helping the gruesome undertaking to succeed, burning for the deep shame that has to be endured for the eternity realizing to what degree of evil, can the human being lower himself. No imagination before, could have conceived this kind of monstrosity.

All of this I have tried to express in the "Tears of Fire", lighting a candle for the memory of those… who did not leave after them anybody to remember.

The introduction is a typical lamentation used in Jewish songs and prayers throughout the ages and typified in the now universally famous melody of "Kol Nidrei". This theme is used as a leitmotiv in "Tears of Fire".

A setting of the Psalm 116:1-11 "I love HASHEM for HE hears my voice" is then introduced. The Psalmist foresaw that Israel would suffer from attrition in exile and they would face the fear of extinction. "For you have delivered my soul from death, my eyes from tears, my feet from stumbling" etc. "I have kept faith although I say: I suffer exceedingly, I said in my haste: All mankind is deceitful". The above-mentioned leitmotiv is used again here to introduce the next part which is a special setting of the most widespread Yiddish song of the holocaust, the song: "Es Brent" meaning: "Our little town is burning. Brothers! Don't just stay so in perplexity, do something!" The strings are playing in a plaintive and haunting fashion.

The next part is "A Yiddish Kind". A song describing the sufferance of a mother bringing here child to good people who were kind to hide the child in their house. But the child cries in despair: "Mama! Don't leave me alone, I want to come with you!"

The next part is about a group of children hiding from the Nazis not knowing if they have any family left. They live in pain, solitude and dejection. In moments of despair, they just sit down and sing together and this gives them some consolation. Then comes the setting of the immortal Yiddish song "E-li E-li" based on Psalm 22:2 "My GOD why have you forsaken me?"

Next comes the "Ani Ma'amin" meaning: "I believe with complete faith". A "Chassid" called Rabbi Azriel David Fastag, composed the melody to those words.

This song also called the "Holocaust Hymn" was composed while Rabbi Fastag was convoyed in the wagons of death, taking him and thousands of others to Auschwitz. The song had such an impact on the poor people crunched like sardines in the wagon, that soon they were all singing this song with bitter tears. Rabbi Fastag then turned to two youth who were also on the wagon and said to them: "If you take the risk and jump from the train and bring this song to the free- world so that the generations to come will sing it and remember us, I promised you my part in the world to come". The two young man accepted and jumped. One was killed, but the second succeeded in his escape and brought the song to America where the Rabbi of Mozditz was residing. In this way, the song was saved from oblivion. The drama is being build up to its climax when the strings are playing the "Ani Ma'min" in a distorted manner giving the impression of somebody who is going out of his mind as the result of pain and suffering. While the orchestra plays the "Ani Maamin", the Chazan sings in a contra chant "E-l Molei Rachamim", the prayer for the dead.

The next part is the lamentation sung by King David upon receiving the sad news about the death of King Saul and his son Jonathan, David's best friend. This is a eulogy to the heroes who fought the Nazi monster wherever possible, especially in the Ghetto of Varsaw.

Then comes a poem written by the great sage and poet Solomon Ibn Gvirol, "Sh'chuloh Achuloh Lomo Sivki" meaning: "Thou, bereaved and burned, why do you cry? Has your heart despaired from waiting?".

The next part "Zoll Shoyn Kumen Di Geuleh", is a prayer set in song, begging for the deliverance from evil before it is to late.

The work finishes in a optimistic mode hoping for a future when all evil will cease to be, and true peace will finally reign upon the earth.

The minimum Orchestra and choir setting required for "Tears of Fire" is as follows:

2 Flutes, 2 Clarinets, 2 Oboes, 2 Bassoons, 4 French Horns, 4 Trumpets, 4 Trombones, 1 Timpani, 1 Glockenspiel, 1 Vibraphone, 1 Xylophone, 1 Drum Set, 1 Harp, 1 Piano, 1 Tenor Voice Solo (me), A full men choir. Strings minimum: 6 First Violins, 6 Second Violins, 4 Violas, 4 Celli and 2 Basses.


Benjamin Muller