Mark Varshavski’s “Vi halt ikh dus oys?” Performed by Lifshe Schaechter-Widman

Posted in Main Collection with tags , , , , , , , , , , , , , , , , , , , , , , on April 23, 2018 by yiddishsong

Vi halt ikh dus oys? – How Can One Stand It?
Words and Music: Mark Varshavski
Sung by Lifshe Schaechter-Widman
Recorded by Leybl Kahn NYC 1954

Commentary by Itzik Gottesman

Vi halt ikh dus oys is surely one of the saddest songs from a composer, Mark Varshavski (aka Warshavsky) known for his classic nostalgic and upbeat songs such as Oyfn pripetshok, Milner’s trern and Di mezinke oysgegebn.

In her brief discussion with Leybl Kahn before and after she sings, LSW connected the -message of the song to the Zionist movement; a commentary on the eternal wandering of the Jews. She also affirms that she learned it from an aunt in her small town of Zvinyetshke in the Bukovina.

For a full biography of Mark Varshavski (1848 – 1907) see the YIVO Encyclopedia.

mark varshavsky picMark Varshavski in Berdichev, 1900 (YIVO)

In her very emotional performance, the singer Lifshe Schaechter-Widman [LSW] stays remarkably close to the original text which is attached at the end of the post from the volume “Yidishe folkslider fun M. M. Varshavski” One interesting textual change, however, is in the line where LSW sings:

Farentfer di kashe, Got di bist groys
[Answer the question – God you are vast/supreme]

In Varshavski’s original text it reads:
S’farenfert di kashe, Got du bist groys
[The question is answered by – God you are vast/supreme]

The folklorized words by LSW address God directly, reflecting a more intimate relationship with God than in Varshavki’s version.

I could not find a previous recording of this song, neither on record, CD nor in field recordings. However, a song about Mendel Beilis and his infamous trial (1911-1913), accusing him of a blood libel is based on this Varshavski song. Lorin Sklamberg, YIVO sound archivist and lead singer for The Klezmatics, sang Dos lid fun Mendel Beilis at YIVO in 2013:

Thanks for help with this week’s post to Lorin Sklamberg.

TRANSLITERATION

Vi halt men dus oys? Farshtey ikh nisht kh’lebn.
Es iz shoyn fin Got azoy mir bashert.
Bay veymen s’iz a yontif dus shtikele leybn:
Bay mir iz dus leybn shvarts vi di erd.
Far vus un far ven, fregt mekh nit eyner.
Farentfer di kashe – Got di bist groys.
Es triknt in mir der marekh fun mayne beyner,
un ikh halt dus nit oys; ikh halt dus nit oys.

Vi halt men dus oys? Es iz avade a vinder.
Vi ikh shlep mayne krank, geshvolene fis.
Ikh blondze arim mit mayne ureme kinder
un vi ikh kim iz finster in vist.
A du ken ikh nisht shteyn, a du tor men nit lign.
azoy tsit men fin mir mayne koykhes aroys.
Vu ikh gey her ikh eyn nign –
Ikh halt dus nit oys; ikh halt dus nit oys.

A yeder fin aykh, say rakh say urem,
hot dus alte beys-oylem shoyn gezeyn.
Dort lign alte, tsebrokhene kvurim,
un fun dort hert men a geveyn.
Azoy iz tsebrokhn iz mir yeder eyver,
di velt iz mir fintster khotshe zi iz groys.
Oy, dek dikh af gikher, di fintserer keyver.
Vayl ikh halt dus nit oys, ikh halt dus nit oys.

TRANSLATION

How can one stand this? I swear I don’t understand.
It must be decreed from God.
For those who enjoy a little of life –
For me is life black as the earth.
Why and for what reason? No one asks me.
Answer the question, God you are supreme.
The marrow of my bones is drying
and I can no longer stand it, I can no longer stand it.

How can I stand it? It is truly a wonder.
I drag my sick, swollen legs.
I wander aimlessly with my poor children
and wherever I come, I feel dark and deserted.
There I may not stand; here I may not lay.
And in this way my strength disspipates.
Wherever I go I hear only one tune –
I cannot stand this; I can no longer stand this.

Each of you, the rich and the poor
has surely seen out Jewish cemetery.
There lay old, broken graves
and from deep in the graves one hears a cry.
Thus is broken in me every limb.
The world is as dark as it is vast.
O, cover me up you dark grave
Because I can no longer take it, I can no longer take it.

vi halt 1 yidvi halt 2 yid

warshavkiBookWarshavski1Warshavski2

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“Ver s’hot nor in blat gelezn: Der Bialystoker pogrom” Performed by Frahdl Post

Posted in Main Collection with tags , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , on April 18, 2018 by yiddishsong

Ver s’hot nor in blat gelezn: Der Bialystoker pogrom
Whoever has Read the Newspaper: The Bialystok Pogrom

Performance by Frahdl Post, Recorded by Wolf Younin 1970s.

This week’s song was submitted by Henry Carrey. The singer Frahdl Post is his grandmother, the mother of a previously featured singer, Leah Post Carrey (aka Leyke Post). Frahdl was born in Zhitomir, Ukraine in 1881 and died at the Workmen’s Circle Home for the Aged in the Bronx in 1976.

Carrey writes:

“Frahdl Herman Postalov, a/k/a Fannie Post, grew up in Zhitomir, Ukraine in a lower middle-class home, one of four sisters and two brothers. Her father Dovid-Hersh Herman had a shop where grain was sold. His wife, Rivke Kolofsky worked in the shop.

FrahdlPost

Frahdl Post

As a young girl, she always like to sing and dance and took part in amateur theatricals. Performing ran in the family. Her father was  a part-time cantor with a pleasant voice and Frahdl and her brother Pinye teamed up to perform at local parties. She told us that she learned her vast repertoire of many-versed songs by going to a store with friends every day where newly written songs would be purchased and then shared by the girls. She also used to stand in the street outside the local jail and learn revolutionary songs from the prisoners who could be heard through the windows. She remembered attending revolutionary meetings in the woods, and singing all the revolutionary songs, although she herself was not an activist.

One day she went to a fortune-teller who told her that her future husband was waiting at home. When she got home, she saw my grandfather, Shloyme, who had been boarding with her aunt. In 1907 they married and within a year her husband Shloyme was off to America to seek his fortune leaving a pregnant wife. Frahdl and my mother Leyke left to join him about four years later in 1913.

Eventually she got to Halifax, Nova Scotia but was denied entry to the US because she had a highly contagious disease called trachoma. Fortunately, she was somehow allowed into Canada instead of being sent back to Europe  as was customary. After four months of treatment in Montreal , Frahdl was cured and they left for Boston, where my grandfather had settled. Frahdl had two more children Rose and Hymie in the next three years.

During the 1920’s, Shloyme decided to move from Boston and start a tire business for Model-T’s in Arlington – a suburb of Boston where there were only three other Jewish families. However, my grandmother still took the tram into the West End of Boston to buy most of her food.  Understandably , the children  were influenced by the non-Jews around them and once brought a “Chanukah Bush” home and put up stockings on the mantel. My grandmother threw the tree out and filled the stockings with coal and onions from “Sente Closet”.  My mother, Leyke, who even at a young age was a singer, had been secretly singing with the Methodist choir. One day the minister came to the door to ask my grandmother’s permission to allow my mother to sing in church on Christmas Eve. That was the last straw for my grandmother and they moved back to the West End.

My grandmother always sang around the house both the Yiddish and Ukrainian folksongs she had learned in Zhitomir and the new Yiddish theater songs she heard from other people or later on the radio and on recordings. All the children learned the songs and Leyke incorporated them into her repertoire when she became a professional singer.”

Commentary by Itzik Gottesman:

The song Ver s’hot nor in blat gelezn describes the Bialystok pogrom which occurred on June 1, 1906. Two hundred Jews were killed and seven hundred wounded – a particularly violent pogrom.

A number of verses are similar to other pogrom songs. The same song but only five verses long, with a reference to a pogrom in Odessa (1871? 1881? 1905?) is heard on Ruth Rubin’s Folkways album The Old Country and is printed in the YIVO collection Yiddish Folksongs from the Ruth Rubin Archive sung by Mr. Persky of Montreal. We have attached two scans of the song as it appears in the book, words and melody.

Click here for a previous posting about another song about pogroms (including Bialystok).

There it is noted that “The song is folklorized from a poem by Abraham Goldfaden, Di holoveshke (The Ember). I find only the third verse of Goldfaden’s poem to be adapted in this song. Three scans of Goldfaden’s original poem are attached as they appear in the 1891 edition of Dos yidele. In Post’s version it is the fifth verse.

In the Frahdl Post recording, the 10th verse ends abruptly before the song’s conclusion. Fortunately, Henry Carrey was able to add the last verse (and an alternate line) based on other recordings of his grandmother, so the transcription and translation include this final verse but it is cut off in the audio recording.

Wolf Younin (1908 – 1984), who recorded this song, was a well-known Yiddish poet, lyricist (Pozharne komande, Zing shtil, Der yid, der shmid, Ober morgn) and journalist. His column Shprakhvinkl included much Jewish folklore. Younin’s NY Times obituary is available here:

Thanks to Henry Carrey for this week’s post. The transliteration is based on his version. I changed some words to reflect her dialect.

TRANSLITERATION

Ver s’hot nor di blat geleyzn
Fun der barimter shtot Bialistok
Vos far an imglik dort iz geveyzn
In eyne tsvey dray teg.

Plitsling, hot men oysgeshrign,
“Shlugt di yidn vi vat ir kent! “
Shteyner in di fenster hobn genumen flien.
A pogrom hot zikh oysgerisn in eyn moment.

Blit gist zikh shoyn  in ale gasn,
In se shpritst zikh shoyn oyf di vent.
Yidn hot men geharget, oysgeshlugn.
Mit zeyer blit hot men gemult di vent.

Dort shteyt a kale oyf di harte shteyner,
Ungetun in ir vays khipe-kleyd
Un leybn ir shteyt a  merder eyner
un er halt dem khalef in der hant gegreyt.

Dort ligt a froy , a yinge,  a sheyne,
farvorfn, farshmitst ligt zi oyfn mist.
Leybn ir ligt a kind a kleyne;
zi tit ir zoygn ir toyte kalte brist.

Vi zey zaynen nor in shtub arayngekimen,
un zey hobn di mentshn git gekent.
Vus iz geveyn in shtib hobn zey tsebrokhn.
Di mentshn upgeshnitn hobn zey di hent.

Vi zey zaynen nor in shtub arayngekimen,
Mit ayn tuml, mit a groysn rash.
Vus iz geven in shtub hobn zey tsebrokhn,
Kleyne kinder arupgevorfn funem dritn antash.

Ver s’iz  baym umglik nisht geveyzn
Un er hot dem tsorn nisht gezeyn.
Mentshn hobn geshrign “Oy vey un vind is mir”.
Aroysgelozt hobn zey a groys geveyn.

Vi men hot zey in hospital arayngebrakht,
Keyner hot zey gor nisht derkent.
Mentshn hobn geshrign “ Oy, vey un vind is mir”.
Zey hobn gebrokhn mit di hent.

Oy, du Got, [Recording ends at this point ]

Oy, du Got du bist a guter,
Far vo’zhe kukstu nisht fun himl arop ?
Vi mir laydn shver un biter
[Or alternate line: Batrakht zhe nor dem yidishn tuml]|
Farvos dayne yidn, zey kumen op.

TRANSLATION

Who has not read in the papers
Of the well-known city Bialystok
Of the tragedy that befell it.
in a matter of three days.

Suddenly someone cried out
“Beat the Jews as much as you can!”
Stones thrown at windows started flying
A pogrom erupted in one moment.

Blood already flows in all the streets
And is spurting already on the walls.
Jews were killed and beaten
With their blood the walls were painted.

There stands a bride on the hard stones
Dressed in her white bridal gown.
Next to her stands a murderer
And he holds the knife ready in his hand.

There lies a woman, young and beautiful
Abandoned, tortured, she lay on the garbage,
And next to her lies a small child
She nurses it from her dead, cold breast.

As soon as they entered the house
And they knew the people well,
Whatever was in the house they broke
The people’s hands they cut off.

As soon as they came into the house
With  noise and violence
Whatever was in the house they broke;
Small children were thrown down from the third floor.

Whoever was not at this tragedy
Did not see this great anger.
People yelled “O woe is me”
Letting out a great cry.

When they brought them to the hospital
No one could recognize them.
People cried out “Woe is me”
And wrung their hands .

Oy God [recording ends here but should continue with…]

Oy God you are good
why don’t you look down from heaven?
How we suffer hard and bitter
[alternate line: “Look upon this Jewish chaos”
Why your Jews are so punished.

bialystok yid1bialystok yid2bialystok yid3

Ver es hot in blat gelezn (From YIVO publication Yiddish Folksongs from the Ruth Rubin Archive):

bialystok lyrics

ruth rubin post 2

Abraham Goldfaden’s poem Di holoveshke (The Ember), published in Dos yidele (1891)

ember1

ember2

ember3

ember4

ember5

A Second Melody for “Katshke grin” Performed by Abba Rubin

Posted in Main Collection with tags , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , on April 10, 2018 by yiddishsong

A Second Melody for “Katshke grin”
Performed by Abba Rubin, recorded by Rachel Rubin 1991.

Commentary by Itzik Gottesman.

The Yiddish children’s song “Katshke grin”, also known as “Geyt arum a grine katshke” and “Grine katshke”,  has been recorded but with a different melody. This week we present a previously unknown melody for the song. The singer, Abba Rubin, was recorded by his daughter Rachel Rubin at the same field recording session as the previously posted Burekes af Peysekh in 1991.

greenduck

The words to Katshke grin were written by artist and writer Zuni Maud (1891 – 1956) and printed in Kinder Zhurnal, a monthly Yiddish children’s magazine published by the Sholem Aleichem Folk Institute in NYC, where he often contributed poetry and drawings.

Zuni Maud’s frequent collaborator was artist/writer Yosl Cutler and together they created the first successful Yiddish puppet theater Modicut (1925 – 1933) in NY. According to Edward Portnoy who wrote on the radical Modicut troupe, Mikhl Gelbart and Moyshe Rappaport wrote much of the music for Modicut, so perhaps one of them was the composer of one or both of the melodies.

Mariam Nirenberg sings Grine katshke with another melody on her record Folksongs in the East European Tradition: Mariam Nirenberg (Global Village GV M117).  You can hear Niremberg’s version on iTunes. She only sings one verse and the duck has a red nose, not a broad one as in Rubin’s version. Nirenberg emigrated from her town Czarnawcyce, Poland (Yiddish = Tsharnovtshits) to Canada in 1932.

The song, with Nirenberg’s melody, become more popular recently thanks to the CD recording Di grine katshke/The Green Duck (Living Traditions, 1997).  There it is sung with four verses by Henry Sapoznik.

Thanks for their help for this week’s post go to Abba Rubin, Edward Portnoy and Barbara Kirshenblatt-Gimblett. 

TRANSLITERATION

Katshke grin, breyte noz
un keyner veyst nisht vos iz dos.

Geyt arum a grine katshke,
geyt arum un trakht.
volt zi davenen shakhris
falt shoyn tsu di nakht.

Katshke grin, breyte noz
un keyner veyst nisht vos iz dos.

Geyt arum a grine katshke
geyt arum un kayt.
Volt zi brokn lokshn
hot zi nit keyn tsayt.

Katshke grin, breyte noz
un keyner veyst nisht vos iz dos.

Geyt arum a grine katshke
mit a breyter noz.
Volt zi shmekn tabak
hot zi nisht mit vos.

Kashke grin, breyte noz
un keyner veyst nisht vos iz dos.

TRANSLATION

Green duck, wide nose,
and no one knows what this is.

A green duck wanders,
wanders and thinks:
She would pray the morning prayers
but night has just fallen.

Green duck, wide nose,
and no one knows what this is.

A green duck wanders,
wanders and chews.
She would cut up the noodles,
but she doesn’t have the time.

Green duck, wide nose,
and no one knows what this is.

A green duck wanders,
with a wide nose.
She would smell tobacco,
but she doesn’t have with what.

Green duck, wide nose,
and no one knows what this is.

katchke1katchke2katchke3

“Burikes af Peysekh” Performed by Abba Rubin

Posted in Main Collection with tags , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , on April 3, 2018 by yiddishsong

Burikes af Peysekh / Beets for Passover
Words and music by Solomon Golub
Sung by Abba Rubin, recorded by Rachel Rubin, 1991
Commentary by Itzik Gottesman

This field recording of Abba Rubin singing Burikes af Peysekh, a comic song by composer Solomon Golub, was collected by his daughter Rachel Rubin in a course on Yiddish folklore that I taught at the University of Pennsylvania, summer 1991.

Burikes coverCover of 1921 Song Sheet for Golub’s Burikes fun Peysakh published in New York.

There are two 78 rpm recordings of this song, but I have not found any more recent ones on LP record or CD. Abba Rubin sings it in a folkier style that he learned from his parents.

AbbaRubinFotoAbba Rubin

Abba Rubin, the son of Polish and Russian  parents, grew up in Liberty, NY. He has a Ph.D in English literature and has taught at Haifa University, University of Alabama in Birmingham and Vanderbilt. He and his wife are now retired and now live in Pikesville Md.

The composer Solomon Golub was born in 1887 in Dubelen, near Riga, Latvia and came to the US in 1906. He died in 1952. There is a copyright for Burekes af peysakh as early as 1918, but we are attaching a 1921 songsheet with music and text in Yiddish. An extensive biography and appreciation of Golub and his work can be found on the Milken Archive website.

By the way, this is not the only Yiddish song about having no red beets for Passover. Listen to Cantor Pinchas Jassinowsky sing Burekes:

Next is a 78 rpm recording of the song Burekes af peysekh, sung by I. Leonard Blum from 1919 (courtesy of Lorin Sklamberg and the YIVO Sound Archives):

Also we have a link to Cantor Netanel Shprinzen’s version of Burikes af Peysekh from the National Library of Israel website.

Finally, Burikes af Peysakh was also written about in The Chocolate Lady’s (Eve Jochnowitz) Jewish food blog In moyl arayn in 2005.


TRANSLITERATION (as found in the songsheet of 1921)

Burekes oyf peysekh darf men hobn.
Burekes oyf peysekh s’iz a groyse zakh.
Far khreyn, far a rosl, far an oyrekh, far a shokhn,
darf men burekes a sakh. Darf men burekes a sakh.

Shtey uf mayn man un krikh fun bet aroys,
shushan-purim iz shoyn oykh avek.
Gey koyf kalkhoys [kalekh] tsu kalekhen dos hoyz
un oyfn tsuber klap aroyf a dek.

Sloyes mit shmaltz shoyn ongegreyt,
di hon [hun] hot shoyn geleygt an ey.
Di kitl iz oysgevashn reyn
un keyn burekes nokh alts nishto.

Burekes oyf peysekh darf men hobn.
Burekes oyf peysekh s’iz a groyse zakh.
Far khreyn, far a rosl, far an oyrekh, far a shokhn,
darf men burekes a sakh. Darf men burekes a sakh.

Shteyt uf kinder, davenen iz shoyn tsayt.
Tsayt tsu geyn in kheyder arayn.
Lernt di kashes, tsu peysekh iz nisht vayt.
vet ir krign khremzlekh mit vayn.

Di alte milbushim shoyn ibergeneyt
mit lates shpogl nay.
Di koyses oysgevashn reyn
un keyn burekes nokh alts nishto

Burekes oyf peysekh darf men hobn.
Burekes oyf peysekh s’iz a groyse zakh.
Far khreyn, far a rosl, far an oyrekh, far a shokhn,
darf men burekes a sakh. Darf men burekes a sakh.

TRANSLATION

We must have beets for Passover.
Beets for Passover – it’s a big deal.
For horse radish, for broth, for a guest, for a neighbor,
you need a lot of beets; you need a lot of beets.

Get up my husband and crawl out of bed,
The holiday of Shushan-Purim has already passed.
Go buy lime to whitewash the house
and over the tub hammer a blanket.

Jars with fat are all ready
the hen already laid an egg.
The kitl [white robe] has been washed clean
and still there are no beets.

We must have beets for Passover.
Beets for Passover – it’s a big deal.
For horse radish, for broth, for a guest, for a neighbor,
you need a lot of beets; you need a lot of beets.

Get up children, time to pray.
Time to go off to school.
Learn the four questions; Passover is not far off.
And you will be rewarded with khremzlekh [Passover pancakes] and wine.

The old clothes have been sewed up;
the patches are brand new.
The goblets have been washed and cleaned
and the beets are still not here.

We must have beets for Passover.
Beets for Passover – it’s a big deal.
For horse radish, for brine, for a guest, for a neighbor,
you need a lot of beets; you need a lot of beets.

burikes1burikes3

burikes2

1921 Song Sheet:

golub1golub2golub3golub4golub5golub6

“Oy, tsum ban vel ikh nit geyn” and “Ven ikh volt geven a foygele” – Two Songs Performed by Tsunye Rymer

Posted in Main Collection with tags , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , on March 14, 2018 by yiddishsong

Oy, tsum ban vel ikh nit geyn and Ven ikh volt geven a foygele
Two songs combined and sung by Tsunye Rymer 
Recorded by Itzik Gottesman, NYC 1985
Commentary by Itzik Gottesman

In this performance, Isaac “Tsunye” Rymer combines two distinct lyrical Yiddish love songs. The first two verses are a song beginning with the line Tsum ban vil ikh nit geyn [I don’t want to go to the train] and the third and fourth verses are a different song that begins with the line – Ven ikh volt geven a foygele [If I were a bird]. Whether he learned the songs this way or combined them himself is unknown.

Rymer says he learned this in Bessarabia on the way to America. It took him and his wife 4 years to arrive in the US once they left their town in the Ukraine.

RymerPhoto3Tsunye Rymer at the Sholem Aleichem Cultural Center, Bronx, NYC, 1980s. From right:  Jacob Gorelik, Dr. Jonas Gottesman, Tsunye Rymer. 

Ven ikh volt geven a foygele has motifs found in other Yiddish folksongs among them a Hasidic Lubavitch song attributed to Reb Mendele from Horodok called The Outpouring of the Soul  השתפכות הנפש, number 25 in the Lubavitch nigunim collection Sefer HaNigunim. One can also find these motifs in songs in the Beregovski/Slobin collection Old Jewish Folk Music and the I. L. Cahan collection Yidishe folkslider mit melodyes (1952)

Recently singer Inna Barmash recorded a song, accompanied by violist Ljova (Lev Zhurbin) with these motifs from the Beregovski/Slobin collection on her CD Yiddish Love Songs and Lullabies (2013).

Why the combination of songs? The singer (if not Rymer, then the one he learned it from?) perhaps added the third and fourth verses to add a little hopefulness and not end the song on such a bleak note.

TRANSLITERATION

Oy tsim ban vel ikh nit geyn,
oy tsim ban vel ikh nit geyn.
Oy ikh ken dus shoyn mer nit zeyn:
Az du vest darfn in poyez zitsn
un ikh vel blaybn af der platforme shteyn.
Az du vest darfn in poyez zitsn
un ikh vel blaybn af der ploshchatke shteyn.

Tsum ershtn mul a kling un tsum tsveytn mul a fayf
un tsum dritn mul iz shoyn nishtu keyn mentsh.
Ikh hob nit pospeyet di hant im derlangen.
Di ban iz shoyn avek fin undz gants vayt.
Ikh hob nit pospeyet di hant im derlangen.
Di ban iz shoyn avek fun undz gants vayt.

Ven ikh volt geveyn a foygele [feygele],
volt ikh tsu dir gefloygn.
in efsher volstu rakhmones gehat
oyf mayne farveynte oygn – oyf mayne farveynte oygn.

Ven ikh volt geveyn a fishele
volt ikh tsu dir geshvumen.
in efsher volstu rakhmones gehat
un du volst tsu mir gekumen.
un du volst tsu mir gekumen.

TRANSLATION

Oy to the train I will not go.
To the train I will not go.
I can’t stand to see this anymore:
you will be sitting on the train
and I will remain standing on the platform.

First the bell rings once; then the whistles blows;
then no one remains.
I did not even manage to give him my hand.
The train had gone by then quite far.

If I were a little bird,
I would fly to you.
And perhaps you would have pity on me
on my weeping eyes.

If I were a fish,
I would swim to you.
And perhaps you would have pity on me
and you would then come to me.

Rymer Oy1Rymer Oy2Rymer OY3

“Oy, di ershte zakh” Performed by Tsunye Rymer

Posted in Main Collection with tags , , , , , , , , , , , , , , on March 5, 2018 by yiddishsong

Oy, di ershte zakh
O, The First Thing
Sung by Tsunye Rymer
Recorded in NYC by Itzik Gottesman, 1985
Commentary by Itzik Gottesman

Tsunye (Isaac) Rymer learned this in his hometown of Krosne (Krasna), Ukraine, from a tailor who was a wonderful singer and therefore called “Kanarik” – canary.

RymerphotoTsunye Rymer

Just as Rymer was leaving for America in 1921, he visited Kanarik on the “Tailor’s Street.” It was summer but Kanarik was covered with a blanket.  It was said he had tuberculosis. He called Rymer over and asked him to sing something together with him. “This was the last song we sang together in Krosno”.

Often Yiddish songs that employ Russian/Ukrainian words for the rhymes use them to humorous effect, but in this serious song that is obviously not the case.

Thanks to Paula Teitelbuam for helping with this week’s blog.

TRANSLITERATION 

Oy, di ershte zakh vel ikh dikh mamenyu beytn
in di zolst es mir tin tsilib.
Az Got vet helfn un az ikh vel shtarbn,
Zol men mekh derkhtrugn derkh mayn libstn shtib

Un nokh a zakh vel ikh dikh mamenyu beytn
in di zolst es yisponyayen. [carry out, execute]
Az mayn gelibter vet in shtib araynkimen
zolst im khotsh nisht obizhayen. [offend]

In dus iz mamenyu mayn letste bite –
di zolst im in gurnit obvinyayen. [blame, fault, accuse]
kh’hob man leybn zikh aleyn genemen
ikh zol nit darfn mer stradayen. [suffer]

TRANSLATION

O, the first thing, mother, that I ask of you,
and you should do it for my sake.
God willing, when I die,
they should carry me past my loved one’s house.

And another thing, I ask of you mother,
and you should carry it out.
If my loved one should enter our house,
at the least, do not offend him

And this, mother, is my last request:
you should not blame him for anything.
I took my own life,
I should no longer have to suffer.
zakh1

zakh2a

“Krakovyake-vyane” Performed by Tsunye Rymer

Posted in Main Collection with tags , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , on February 28, 2018 by yiddishsong

Krakovyake-vyane
Mocking Yiddish song to accompany the
Polish dance Krakowiak

Sung by Tsunye Rymer,
recorded by Itzik Gottesman, 1985 NYC
Commentary by Itzik Gottesman.

krakowiak picKrakowiak by Zofia Stryjeńska, 1927

Rymer sings:
Krakovyake-vyane
shtup aroys di pani.
Di pani tor men nisht shtupn.
Zets ir oys di tseyn.

Di tseyn tor men nit zetsn.
Dos ponim tor men nisht netsn.
(Rymer spoken) Un azoy vayter.

TRANSLATION of Rymer’s Version:

Krakoviake-vyane
Push out the lady.
You shouldn’t push the lady;
Knock out her teeth.

You shouldn’t knock out her teeth,
You shouldn’t soak the face.
(Rymer spoken) …and so on.

In the spirit of Purim this week, we present a parodic dance song. Tsunye Rymer sings this fragment of a Yiddish song to accompany the Polish Krakowiak dance. This particular tune is known as Krakowiaczek jeden. Here is a version on Youtube of this melody, which is considered a children’s song:

To read about the Krakowiak dance, costume and music click here.

The Krakowiak was a complicated dance and often someone had to lead the dance (אוספֿירן דעם טאַנץ) and call out the moves, so it makes sense that a Yiddish parodic text would be created. Mariza Nawrocka was kind enough to identify which Krakowiak Rymer sang and to translate the Polish song for us; here are the first two verses.

  1. Krakowiaczek jeden / one Krakowiaczek (little habitant of Kraków)
    miał koników siedem, / had 7 horses
    pojechał na wojnę, / he went on a war
    został mu się jeden. / only 1 remained
  2. Siedem lat wojował, / He was fighting 7 years
    szabli nie wyjmował,  /  he was not takeing out his sabre
    szabla zardzewiała,  / the sabre got rusty
    wojny nie widziała. / it didn’t see the war.

Though Rymer’s version is incomplete we can add more verses from other sources.

In I. L. Cahan Yidishe folkslider mit melodyes (NY YIVO, 1952) there are more stanzas and versions, originally Cahan had all of these versions under the category “Krakovyanke”. Attached at the end of this post are scans of the songs in Yiddish as published in Cahan. (Cahan1, Cahan2).

He did not publish any music with these texts:

From Chudnov, (YID – Tshidnev) Volhynia,Ukraine:

Krakoviak, herits,
Shtup aroys dem porets.
Az er vil nisht geyn
Zets im oys di tseyn!

 Krakoviatska ane,
shtup aroys di pani.
Az di pani vil nit geyn,
Hak ir oys di tseyn!  (#225, page 227)

From Brailov, (YID – Bralev) Podolya, Ukraine:

Yakov, yakov-yane,
shtup aroys di pani!
Di pani vil nit geyn.
Zets ir oys di tseyn!

Di tseyn tor men nit zetsn,
Dos ponim tor men nit netsn.
Azoy vi in Ades,
Azoy in Bukarest!  (#227, page 228)

From Priluk, (YID – Priluk)  Poltaver region, Ukraine:

Krako-krako-vyana,
Shlep arayn di pani;
Di pani vil nit geyn.
Shlep ir far di tseyn!   (#228, page 228)

From Bessarabia or Odessa:

From Zalmen Rosenthal’s collection in Reshumot vol. 2, 1926/27 in his category “Children’s Songs”

Nake, nake, nitse
shtup aroys di pritse.
Di pritse vil nit geyn.
Zets ir oys di tseyn.

Di tseyn tor men nit zetsn.
un dos ponim tor men nit netsn.

I. L. Cahan also considered a song about Beylke, though textually different and with no mention of Krakowiak, to be part of this parodic Krakowiak tradition. I assume he determined this by the melody. Versions of this “Beylke” Krakowiak song can be found in Cahan 1952, Bastomski 1923 and Tsaytshrift volume 2-3, Minsk, 1928.

Special thanks for this post to Mariza Nawrocka and  Paul Glasser.

krakowiak text rymer

From I. L. Cahan Yidishe folkslider mit melodyes (NY YIVO, 1952):

Cahan krakowiak1cahan krakowiak2

Krakowiaczek jeden_notation