Archive for Ben Stonehill

“Shtiler, shtiler ovntvint” Performed by Yudeska (Yehudis) Eisenman

Posted in Main Collection with tags , , , , , , , , , , , , , , , , , , , , on October 17, 2017 by yiddishsong

Commentary by Itzik Gottesman

Shtiler, shtiler ovntvint (Silent, silent evening wind) is the third song on the blog sung by Yehudis/ Yudeska Eisenman from a 1993 field recording made by Beyle Schaechter-Gottesman in the Bronx.

Best-Sights-Tour2
The Fields of Bessarabia

Another recording of the song Shtiler, shtiler ovntvint is found in The Stonehill Jewish Song Archive – a different blog of  the Center for Traditional Music and Dance, directed by Dr. Miriam Isaacs. The singer in the Stonehill collection, Menachem Brayer  says “This is a Ukrainian song in honor of the fighters for freedom.  The words are by me, the melody – unknown.” The link to that slow moving performance of a shortened version of the song is here.

Though Brayer seems to be claiming that he wrote the words to the song, it appears that it is a poem by the Yiddish writer Jacob (Yakov) Fichman (1881 – 1958) from Bălţi, Bessarabia (a town immortalized in the song “Mayn shtetele Belz”. I have yet to find the poem itself but Fichman’s authorship is cited in a work by Shmuel Shapiro  אשר לאורם הלכתי (1965),  p. 274.

Brayer sings the song in the context of the Holocaust; Eisenman does not.

1) Shtiler, shtiler ovntvint,
kumst fun vaytn land atsind.
Kumst fun stepes on an ek,
kumst fun yamen on a breg,
vu di grozn hoyden zikh,
vu di khvalyes soyden zikh.

2) Kiler, shtiler ovntvint
brengst derkvikn undz atsind;
reykhes libe funem feld,
bsures gute tsu der velt.
Un du roymst undz ale ayn
S’vet fun itst shoyn beser zayn.

3) Voyl iz dem vos vakht vi du,
brengst dem elntn zayn ru.
Treyst dem shvakhn un farvigst
biz der mitog kert tsurik.
Un du roymst undz ale ayn –
S’vet fun itst shoyn beser zayn.

Unidentified voice: Alevay!

1) Silent, silent evening wind
you are now coming from afar.
You come from the endless steppes.
You come from the seas which have no end.
Where the grasses sway back and forth;
where the waves whisper to each other.

2) Cool, quiet evening wind,
you refresh us now:
nice scents from the field,
good news to the world.
And you whisper to everyone:
it will be better from now on.

3)  Happy is he who keeps watch as you,
bringing the lonely their peace.
You comfort the weak and lull to sleep,
till the noon hour returns.
And you whisper to everyone –
It will be better from now on.

Spoken by unidentified person:  “Alevay!”  [If only it comes true!]
shtiler1sthiler2

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“Brider, Zog” by Sholem Berenshteyn

Posted in Main Collection with tags , , , , , , , , , , , , , , , , , , , , , , , , , , on May 6, 2011 by yiddishsong

Commentary by Itzik Gottesman

Brider, zog (Brother, Say) is by the 19th century Yiddish poet Sholem Berenshteyn. No one seems to be sure of his life dates (and not even his first name – some say Shmuel) but he lived in Kamenetz-Podolsk, Ukraine, and died before 1880. In 1869 he published his collection Magazin fun yidishe lider far dem yidishn folk in Zhitomir, which was reprinted several times.

The best source for his biography is Zalmen Reisin‘s Leksikon fun der yidisher literatur, volume 1. Reisin considers him one of the first Yiddish folkpoets and even the poet Mikhl Gordon („Maskhe‟, „Di bord‟) considered him a better poet than himself. As Reisin points out, his work sometimes touches upon typical maskilic themes (anti-Hasidic, Russian patriotism) but he mostly stays clear of them, and his most popular poems became songs with traditional themes such as Brider zog and Sholem-Aleykhem which the Bessarabian folksinger Arkady Gendler sings on his recording, released in 2001, Mayn shtetele Soroke, produced by Jeanette Lewicki.

The most extensive discusssion of the song Brider, zog is in Joseph and Chana Mlotek‘s book Perl fun der yidisher poezye which was recently translated into English by Barnett Zumoff as Pearls of Yiddish Poetry, Ktav Publishing. The song was originally titled Zmires has 15 verses; what was sung were the first four verses.

I have attached the Yiddish words and music in the version found in Z. Kisselhof‘s Lider zamlung far der yidisher shul un familye, St. Petersburg 1911 which is very close to the version sung here.

The unidentified singer is clearly more of a „pro‟ than we are used to hearing in the songs posted on this blog. But listening to her interpretation of khasidic song does raise interesting questions about the “art song” interpretation of khasidic style. The late, great Masha Benya, among others, comes to mind in this regard. This singer turns a song, which melodically could be quite boring, into an interesting performance.

I know this song from my mother, Beyle Schaechter Gottesman, who learned it from her mother, Lifshe Schaecther Widman, and the words as they are sung here are almost exactly the same (we sing „Ver vet lakhn, un khoyzek makhn…‟).

Thanks again to Lorin Sklamberg, sound archivist at YIVO, who allowed us to post another song from the YIVO Stonehill collection.

A folkslid…khsidish.
A folksong, khasidic.

Brider zog, vi heyst der tog,
ven mir ale zenen freylekh?
Der yidele, der kleyner, der kusherer, der sheyner
Iz dokh dan a meylekh.

Tell me brother what is the day called
when we are all joyous?
The Jew, the little one, the kosher one, the beautiful,
Then feels himself like a king.

Shabes aleyn, kimt tsu geyn,
Freyt aykh kinder ale!
Oy tantst kinder, yederere bazinder,
Lekoved der heyliker kale.

The Sabbath itself arrives,
Be happy all you children!
O, dance children, each on his own,
in honor of the holy bride.

Dos iz klor, vi a hor
az shabes is di kale.
Der khusndl der sheyner, iz nit keyner.
Nor mir yidelekh ale.

This is obvious as a hair,
that Sabbath is the bride.
The beautiful groom is no one else
but all of us Jews.

Un ver es lakht, un khoyzek makht.
Fun der kale-khusn.
Der vet take esn a make
fun der side-levyusn.

And he who laughs, and mocks
the groom and bride.
He will indeed eat nothing
at the Leviathan-feast.

o, brider zog….

“Klezmorim mayne” from the Ben Stonehill Collection

Posted in Main Collection with tags , , , , , , , , , on June 17, 2010 by yiddishsong

Notes by Itzik Gottesman

“Klezmorim mayne” is a recording of an unidentified singer recorded by Ben Stonehill in the lobby of the Marseilles Hotel (Broadway and 103rd street in Manhattan) in summer 1948. 

The Ben Stonehill Collection

Lorin Sklamberg’s article in News from YIVO about the Ben Stonehill Collection should be read in its entirety. It’s a fascinating story. Sklamberg is the sound archivist at YIVO in addition to being the lead singer for the Klezmatics.

In 1948 Mr. Stonehill (1906-1965), armed with a home recording device, preserved the singing of some 1078 songs by Jewish displaced persons temporarily housed in a Manhattan hotel “and for several weeks interviewed hundreds of informants, gathering  performances of both well-known and obscure Yiddish folk and theater songs, Hasidic nigunim and songs of the Holocaust as sung by singers ranging from strictly amateur performers to some remarkable vocal artists, including the Vilna poet-partisan Shmerke Kaczerginsky.”  He transferred the recordings from wire to reel before his death and left copies at Yeshiva University, Yad Vashem, Library of Congress and YIVO. Janina Wurbs digitized and completed a preliminary catalogue.

“Klezmorim mayne”

The song “Klezmorim mayne” can be found at YIVO on Stonehill CD #3, song #43.  There are many gems in the Stonehill collection, but I think it’s greatest worth will be as a reflection of the broad Jewish musical world in the 1930s in Eastern Europe; in other words, a key to help us answer the question, what did the Jews sing before the war?  Old fashioned ballad hunters like myself will be disappointed since most of the collection consists of popular, well-known songs, but then once in a while someone will sing a song like “Klezmorim mayne”, an old death ballad from the 19th or even perhaps 18th century, and – wow! Nothing makes me smile more than an old death ballad.

Noyekh Prilutski’s second volume of Yiddish folksongs (1913) which has no melodies included, does  include a number of variants of this particular ballad that is built upon the alef-beys. The singer here forgets the stanza for the letter “ז” – zayin – which none of the hotel lobby spectators seem to notice, but they do notice when he confuses lines in another verse and laughter is heard. The singer, unfortunately unidentified, does not lose his cool in the midst of this ridicule and continues to sing beautifully. Great performance under pressure.  Below is the text in standard Yiddish, then an English transliteration in the singer‘s Yiddish dialect, intercut at every verse with the translation.

Klezmurim mayne,
klezmurim mayne zise,
(Oy) Shpilts mir of dus shtikele,
far mayn gsise.

My klezmer,
My dear klezmer,
Play for me that melody
before I die.

Di alef makht,
Ov hurakhmim shoykhayn bimroymim
Di bist a futer
iber ale yesoymim.

The alef makes the sound of
“Our merciful father who dwells in the heavens,”
You are a father
over all the orphans.

Di bays makht – bays a hoz.
A shud avektsevarfn,
Kimt tsi gayn der malekh-hamuves
dem khalef tsikopns tsi sharfn.

The beyz sounds like – beys a house.
A shame to throw it away.
Then the angel of death comes
and sharpens his knife at the head of the bed.

Oy di giml makht – gold in zilber
duz iz dokh a heyvl-havulim.*
A yeder mentshns leybn
iz dokh azoy vi a khulem.

O the giml makes – gold and silver.
This vanity of vanities.
Every person’s life
in no more than a dream.

Oy, di daled makht – di hent in fis
zay tien in mir kiln.
un dus fayfele in deym harts,
tit in mir shpiln.

O, the daled makes – the hands and legs
are starting to get cold.
and the little flute in my heart,
starts to act up.

Oy, di hay makht – hayle hadvurim.**
Oy, hayle hadvurim,
A Yedn mentshns leybn,
iz dokh azoy vi a khulem.

O the hey makes – “these be the words” [Deuteronomy 1.1]
“These be the words”
Every person’s life
Is just like a dream.

Oy, di vuv makht – vayse klayder,
zey tien dem mentsh bashaynen.
Oy, rifts aran mayn vayb un kinderlekh,
Lomikh zay farn toyt bavaynen.

O the vuv makes – white clothes
beautify the man.
Call in my wife and children
and let them lament me before I die.

Oy di khes makht – khevre kedoyshim***
ir zent dokh haylike mentshn.
Rifts aran mayn vayb un kinderlekh,
Lomir zey farn toyt bentshn.

The khes makes – the khevre kadishe [burial society]
you are holy people.
Call in my wife and children
Let me bless them before I die.

Oy, di tes makht – tint in feder
mit deym ken men dokh ales bashraybn.
oy git mir (ayer?) tint in feder,
lomikh testament shraybn.

The tes makes – ink and pen,
with this you can describe everything.
Give me (your?) ink and pen,
and let me write my testament.

Di yid makht – yo, yo yo!
Ikh hob gemaynt kh’el aybik leybn.
Atsindn**** rift men meykh,
kh’zol din-vekhesbn opgeybn.

The yud makes – yes, yes, yes!
I thought i would live forever.
Now call I am called upon
to give a full reckoning.

Oy din־vekhesbm opgeybn
dos iz dokh zayer shlekht.
oy herts mikh oys raboysay,
tsindst un tsu kopns di lekht.

To give a full reckoning,
is indeed very bad.
So listen to me gentlemen,
light by my head the candles.

Di lekht ungetsinen,
tsevishn mane palatsn,
oy vay tsu mayne yesoymendlekh,
zey hobn shoyn nit keyn tatn.

The candles have been lit,
among my palaces.
Woe to my little orphans,
they have no more father.

* usually without the indefinite article “a” which makes it singular.
**hayle hadvruim. In the bible “Eyle hadvurim,” but in the singer’s Polish Yiddish dialect, he adds the “h” sound before “Eyle”, thus the phrase can now be used for the “Hey” letter in the alef-beys of the song.
***khevre kadoyshim. A folksy form of khevre kadisha?
****atsindn. A form of atsindert ־ now

קלעזמאָרים מײַנע,
קלעזמאָרים מײַנע זיסע.
שפּילט מיר אויף אַ שטיקעלע,
פֿאַר מײַן גסיסה

די „א‟ מאַכט — אבֿ הרחמים
שוכן במרומים
דו ביסט אַ פֿאָטער
איבער אַלע יתומים

די „ב‟ מאַכט ־ בית אַ הויז
אַ שאָד אַוועקצוּוואַרפֿן.
קומט צו גיין דער מלאך־המוות
דעם חלף צו קאָפּנס צו שאַרפֿן

אוי, די „ג‟ מאַכט — גאָלד און זילבער
דאָס איז דאָך אַ הבֿל־הבֿלים.
יעדער מענטשנס לעבן
איז דאָך נישט מער ווי אַ חלום

אוי, די „ד‟ מאַכט — די הענט און פֿיס
זיי טוען אין מיר קילן.
און דאָס פֿײַפֿעלע אין דעם האַרץ
טוט אין מיר שפּילן

אוי, די „ה‟ מאַכט — אלה הדבֿרים
אלה הדבֿרים.
יעדער מענטשנס לעבן
איז דאָך אַזוי ווי אַ חלום

אוי, די „ו‟ מאַכט — ווײַסע קליידער
זיי טוען דעם מענטש באַשיינען.
רופֿט אַרײַן מײַן ווײַב און קינדער,
לאָמיך זיי פֿאַרן טויט באַוויינען.

אוי, די „ח‟ מאַכט — חבֿרה קדושים,
איר זענט דאָך הייליקע מענטשן.
רופֿט אַרײַן מײַן ווײַב און קינדערלעך,
לאָמיך זיי פֿאַרן טויט בענטשן

אוי, די „ט‟ מאַכט — טינט און פֿעדער
מיט דעם קען מען דאָך אַלעס באַשרײַבן.
אוי, גיט מיר אײַער טינט און פֿעדער,
לאָמיך טעסטאַמענט שרײַבן

אוי, די „י‟ מאַכט — יאָ! יאָ! יאָ!
כ‘האָב געמיינט איך וועל אייביק לעבן.
אַצינדערט רופֿט מען מיך,
איך זאָל דין־וחשבון אָפּגעבן

דין־וחשבון אָפּצוגעבן
דאָס איז דאָך זייער שלעכט.
אוי, הערט מיך אויס רבותי,
צינדט אָן צוקאָפּנס די ליכט

די ליכט אָנגעצונדן
אין אַלע מײַנע פּאַלאַצן.
אוי ווי צו מײַנע יתומהלעך,
זיי האָבן שוין ניט קיין טאַטן