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Religious politics of pre-WWII US were quite different from the past twenty years. There was little distinction socially of "traditional" cantors, whether serving orthodox or conservative synagogues. Music filling a need or attractive melodically was easily shared. Even "Reform" melodies occasionally passed through traditional congregations. The Birkat Hamazon melody of Nathanson also got a big post-WWII kick from Ramah camps and USY [United Synagogue Youth], both groups heavily staffed by Yeshiva graduates and young Orthodox from many sources. This certainly helped to make Nathanson's melody almost ubiquitous. In short, the spread of melodies is rather easy. As a further example, I was "Rosh Tfilla" [in charge of leading prayers] at Camp Ramah in New York 1962-64. I introduced the "Lkha Dodi" that was popular among members of Kibbutz Haddati generally and particularly at the Bnei Akiva-influenced Bet Hillel in Jerusalem in 1960. It has since spread throughout the Conservative movement with only minor variation. Laurence D. Loeb
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