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“Senderl (Ayzikl) mayn man” Performed by Rose Serbin and Bella Cutler

Posted in Main Collection with tags , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , on November 27, 2020 by yiddishsong

Senderl (Ayzikl) mayn man / Sender (or Ayzikl) My Husband
Two versions Sung by Rose Serbin and Bella Cutler
Ruth Serbin recorded by Ruth Rubin in Patterson, New Jersey, 1956, from Ruth Rubin Archive at the YIVO Sound Archives. Bella Cutler recorded by Beyle Schaechter-Gottesman, 1988, in Daughters of Jacob Nursing Home, Bronx

Bella Cutler version:

Rose Serbin version: Click here to listen to the Rose Serbin recording (at the Ruth Rubin Archive).

Commentary by Itzik Gottesman

Research into the one verse remembered by Bella Cutler (from Bolokhov, Galicia, today Bolekhiv, Ukraine) led me to a printed version of the song with music entitled “Senderle [sic] mein Man” in the collection Jewish Folk Songs from the Baltics: Selections from the Melngailis Collection edited by Kevin C. Karnes, 2014. (Scans attached – Karnes 1,2). According to Karnes, Melngailis possibly heard the song in Keidan (today Lithuania, Kedainei) in 1899. 

The innkeeper and his wife in Suchestaw, Eastern Galicia. (YIVO)

In the Ginsburg and Marek (GM) collection of 1901, Yidishe folkslider fun rusland, there are two versions, # 305, #306, one with 8 verses from Kaunas; one with 4 verses from Minsk.

In Der pinkes, ed. Shmuel Niger, Vilna, 1913, there is a version in the collection “Folklsider” of L. B-N  [Leyvi Berman].

Rose Serbin (1890 – 1974)  was born in Bohopolye, Podolia, Ukraine. In the Ruth Rubin Archive this song is entitled “Vi vel ikh nemen”.

All evidence indicates that it originates in Lithuania or other countries “up north”. Of the six versions of the song (all from the 19th century), three were written down in Lithuania, one in Belarus, one in Galicia, one in Ukraine. The important rhyme at the end of each verse “kroyn” and “aleyn” only rhymes in the “Litvish dialect” where “kroyn” is pronounced as “kreyn”.

The textual differences are also intriguing. Is the husband leaving? Is he dying? The question “Where should the wife get bread for the children?” is answered in four ways. In GM #306  and Serbin – “from the lord of the estate”,  in GM #307 “at the stall”, in Karnes “at the store”, in Berman ” from the baker”.

Serbin’s version is the most satisfying, not only because she is such a wonderful singer, but also because it ends with a wedding which is where many folk narratives conclude. 

Thanks for help with this week’s blog to: Paul Glasser, David Braun, Arun Viswanath, Philip Schwartz, Michael Alpert, Sergio Lerer and YIVO Sound Archives.

RUTH SERBIN: Transliteration and Translation

Oy, vi vel ikh nemen mayne kinderlekh oyf broyt,
Senderl mayn man?
Vi vel ikh nemen mayne kinderlekh oyf broyt,
Senderl mayn man?

Baym purits mayn tayer vaybele,
Baym purits mayn tayer taybele,
Baym purits, mayn tayere kroyn.
Di blabst do shoyn aleyn. 

Where will I get bread for my children,
Senderl my husband?
Where will I get bread for my children
Senderl my husband?

From the lord of the estate, my dear wife.
From the lord of the estate, my dear dove.
From the lord of the estate, my dear love [crown]
You will remain here all alone. 

Bam purits iz du hintelekh,
Senderl mayn man?
Bam purits iz du hintelkeh,
Senderl mayn man?

Mit a shtekele, mayn tayer vaybele,
Mit a shtekele, mayn tayer taybele,
Mit a shtekele, mayn tayere kroyn.
Di blabst do shoyn aleyn.

On the lord’s estate there are dogs,
Senderl my husband.
On the Lord’s estate there are dogs
Senderl my husband.

With a stick, my dear wife.
with a stick, my dear dove.
with a stick, my dear love [crown]
You will remain here all alone.

Mit veymen vel ikh firn mayne kinderlekh tsi der khipe,
Senderl mayn man?
Mit veymen vel ikh firn mayne kinderlekh tsi der khipe
Senderl mayn man?

Aleyn, mayn tayer vaybele
Aleyn, mayn tayer taybele
Aleyn mayn tayere kroyn.
Di blabst do shoyn aleyn. 

With whom shall I lead my children to the marriage canopy,
Senderl my husband?
With whom will I lead my children to the marriage canopy
Senderl my husband?

Alone, my dear wife.
Alone, my dear dove.
 Alone, my dear love [crown]
You will remain here all alone.

Bella Cutler’s version: translation and transliteration. 

Vos veln mir geybn di kinder esn,
Ayzikl mayn man?
Vos veln mir geybn di kinder esn,
Ayzikl mayn man?

Broytenyu mayn vaybele
Broytenyu mayn taybele
Broytenyu mayn kroyn 
Du veyst dos shoyn aleyn.

?סענדערל מײַן מאַן/ וווּ וועל איך נעמען
געזונגען פֿון ראָוז סערבין

,וווּ וועל איך נעמען מײַנע קינדערלעך אויף ברויט
?סענדערל מײַן מאן
וווּ וועל איך נעמען מײַנע קינדערלעך אויף ברויט
?סענדערל מײַן מאַן

,בײַם פּריץ מײַן טײַער ווײַבעלע
,בײַם פּריץ מײַן טײַער טײַבעלע
,בײַן פּריץ מײַן טײַער קרוין
.דו בלײַבסט דאָ שוין אַליין

בײַם פּריץ איז דאָ הינטערלעך
.סענדערל מײַן מאַן
בײַם פּריץ איז דאָ הינטערלעך
.סענדערל מײַן מאַן

,מיט אַ שטעקעלע מײַן טײַער ווײַבעלע
,מיט אַ שטעקעלע מײַן טײַער טײַבעלע
,מיט אַ שטעקעלע מײַן טײַער קרוין
.דו בלײַבסט דאָ שוין אַליין

,מיט וועמען וועל איך פֿירן מײַנע קינדערלעך צו דער חופּה
?סענדערל מײַן מאַן
,מיט וועמען וועל איך פֿירן מײַנע קינדערלעך צו דער חופּה
?סענדערל מײַן מאַן

,אַליין, מײַן טײַער ווײַבעלע
,אַליין, מײַן טײַער טײַבעלע
,אַליין, מײַן טײַערע קרוין
.דו בלײַבסט דאָ שוין אַליין

 Jewish Folk Songs from the Baltics: Selections from the Melngailis Collection edited by Kevin C. Karnes, 2014:

Ginsburg and Marek Yidishe folkslider fun rusland, 1901 # 305 and #306, one with 8 verses from Kaunas; one with 4 verses from Minsk:

Der pinkes, ed. Shmuel Niger, Vilna, 1913, in the collection “Folklsider” of L. B-N  [Leyvi Berman]:

“Fin mitvokh in der fri (Hot a yid a vaybele)” Performed by Lifshe Schaecther Widman and Beyle Schaechter Gottesman

Posted in Main Collection with tags , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , on October 30, 2020 by yiddishsong

Fin mitvokh in der fri (Hot a yid a vaybele) / From Wednesday Morning (A Man Has a Wife)
Sung by Lifshe Schaechter-Widman (LSW) and Beyle Schaechter-Gottesman. LSW recorded by Leybl Kahn, 1954 NYC

Commentary by Itzik Gottesman

This popular song was copyrighted in the US in 1922 by Morris Goldstein, who is listed as composer and lyricist. But this is doubtful since Pepi Litman and Helen Gespass recorded a version in 1912/1913 in Budapest or Lemberg. Apparently even earlier, in 1907, Hungarian singers recorded it (see Bob Cohen’s comments below).

Here is LSW, recorded by Leybl Kahn in New York, 1954:

More recently LSW’s daughter Beyle Schaechter-Gottesman recorded Lifshe’s version on her CD Bay mayn mames shtibele with Nigel Jacobs on violin, recorded live at the Cactus Cafe in Austin, November 9th, 1993. Her lyrics are basically the same as LSW, though I do prefer her word “badekn” to LSW’s word “dekn”.

Here is the Peppi Litman version:

And here is the Gespass version:

Since the instrumental version of the song on the recording Maramaros: The Lost Jewish Music of Transylvania of the Hungarian group – Muzsikas, made such an impression, I asked Budapest resident Bob Cohen, researcher of Roma and Hungarian and Jewish musical connections, leader of the pioneering klezmer ensemble Di naye kapelye, for his take on the song.

Bob Cohen writes:

“Hot a yid a vajbele” is definitely the most popular and widespread Yiddish song in the Hungarian language area. Almost everyone I spoke with in the early 1990s knew it, and it was a standard at our old-age home gigs. It remains in the repertoire of Roma bands in Transylvania as “the Jewish song” and some even sing along to it in macaronic yid-speak as “Itta, Itta Babele”. I’ve also heard it played by Roma orchestras in Slovakia.  What is interesting is the fact that knowledge of the tune seems to have completely been forgotten among the post WWII generation of Jews, given the popularity it had among older folks I met in around 1990.

A testament to its staying power is this recording by Zoldi Marton in 1907 (Most of Zoldi’s other songs are comical Hungarian nota style in Hungarian). Also a 1912 version by the Toll Jancsi Orchestra, or the same band in 1907.

The version I played on our (Di naye kapelye’s) first recording back in 1997 came from the Gypsy primas (lead violinist) Andras Horvath of Jankamajitis, near Csenger on the Romanian border. He learned his Jewish tunes from a Jewish musician family named “Markus” before the war. He became a Seventh Day Adventist in later life, and he called me over once to tell me his life story and his relationship to Jews.

Thanks this week to Robert Cohen and Martin Schwartz. Please note: though still performed today, the song’s dated humor is misogynistic.

Fin mitvokh in der fri
biz fraytik far nakht
hot Surele mayn vayb
deym kigl gemakht.

From Wednesday in the morning
until Friday twilight,
Surele my wife
made a kugel. 

Hot a yid a vaybele
hot er fin ir tsures.
Hot a yid a vaybele
toyg zi af kapures.

A man [Jew] has a wife;
she gives him trouble,
A man has a wife
and she is not good for anything.

Vi s’iz gekimen
shabes tsim esn,
hot Surele mayn vayb
fin deym kigl gur fargesn.

When the Sabbath arrives
and  it’s time to eat.
Surele, my wife
forgot all about the kugel.

Hot a yid a vaybele
hot er fin ir tsures.
hot a yid a vaybele
toyg zi af kapures.

A man has a wife;
she gives him trouble.
A man has a wife
and she is not good for anything.

Hot er gekhapt 
deym grobn shtekn
Un hot ir ungehoybn 
git tsi dekn.

So he got
his thick cane
and started to 
beat [cover] her. 

Hot a yid a vaybele
hot er fin ir tsures.
hot a yid a vaybele
toyg zi af kapures.

A man [Jew] has a wife;
she gives him trouble,
A man has a wife
and she is not good for anything.

Hot zi gekhapt
di alte shkrabes,
tsim tatn iz zi 
avek deym shabes.

So she grabbed
her old worn-out shoes
and went to her father
for the Sabbath.

Hot a yid a vaybele
toyg zi af kapures
hot a yid a yidene
hot er fin ir tsures.

A man [Jew] has a wife;
she is good for nothing.
A man has a wife
and she gives him trouble.

Hobn di shkeynim
ungehoybn shpekulirn
me zol dus porfolk
vider tsuzamen firn. 

So the neighbors
started to speculate/plan
how to bring the couple
together again.

Hot a yid a vabele
hot er fin ir tsures.
hot a yid a vaybele
hot er fin ir tsures.

A man [Jew] has a wife;
and she gives him trouble.
A man has a wife
and she gives him trouble

האָט אַ ייִד אַ ווײַבעלע
געזונגען פֿון ליפֿשע שעכטער-ווידמאַן

פֿון מיטוואָך אין דער פֿרי
ביז פֿרײַטיק פֿאַר נאַכט
האָט שׂרהלע מײַן ווײַב
.דעם קוגל געמאַכט

האָט אַ ייִד אַ ווײַבעלע
,האָט ער פֿון איר צרות
האָט אַ ייִד אַ ווײַבעלע
.טויג זי אויף כּפֿרות

ווי ס’איז געקומען
,שבת צום עסן 
האָט שׂרהלע מײַן ווײַב
.פֿון דעם קוגל גאָר פֿאַרגעסן

האָט אַ ייִד אַ ווײַבעלע
,האָט ער פֿון איר צרות
האָט אַ ייִד אַ ווײַבעלע
.טויג זי אויף כּפֿרות

האָט ער געכאַפּט 
,דעם גראָבן שטעקן
און האָט איר אָנגעהויבן
.גוט צו דעקן

האָט אַ ייִד אַ ווײַבעלע
,האָט ער פֿון איר צרות
האָט אַ ייִד אַ ווײַבעלע
.טויג זי אויף כּפֿרות

האָט זי געכאַפּט
די אַלטע שקראַבעס
צום טאַטן איז זי
.אַוועק דעם שבת

האָט אַ ייִד אַ ווײַבעלע
,האָט ער פֿון איר צרות
האָט אַ ייִד אַ ייִדענע
.האָט ער פֿון איר צרות

האָבן די שכנים
אָנגעהויבן שפּעקולירן
מע זאָל דאָס פּאָרפֿאָלק
.ווידער צוזאַמענפֿירן

האָט אַ ייִד אַ ווײַבעלע
.האָט ער פֿון איר צרות

“Bay dem rebn” Performed by an Unidentified Singer at the Daughters of Jacob Nursing Home

Posted in Main Collection with tags , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , on October 6, 2020 by yiddishsong

Bay dem rebn / At the Rabbi’s House 
Unidentified singer, recorded by Beyle Schaechter-Gottesman [BSG] at the Daughters of Jacob Nursing Home, Bronx  1980s.

Commentary by Itzik Gottesman

This song begins with the Hebrew song “Hayta tsira bikineret” (There was a Young Woman at the Kinneret), which is then followed by a Yiddish verse. which then returns to the Hebrew beginning and so on and so forth. Israel’s Kinneret (also known as the Kinnereth, the Sea of Galilee and Lake Tiberius) is the world’s lowest-altitude freshwater lake.

The melody is from a Ukrainian folk song “Тече річка” “The River Flows”, which you can listen to here:

The most common version of the Yiddish verse involves a cat. However the one we present this week tells of a goat that eats up the skhakh, the sukkah covering (a sukkah or suke is the temporary structure that Jews build for the Sukkot holiday); so we felt this was an appropriate post during the current holiday of Sukkot.

Photo courtesy the Treehugger Blog

A thorough look at the origins and development of the Hebrew song including the Yiddish variants (but not this one) can be found at David Assaf’s Hebrew “Oneg Shabat” blog.

A recording of the song with the more common Yiddish verse about a kitten can be heard in the collection of recordings made by ethnomusicologists Sofia Magid and Moshe Beregovski, Unser Rebbe, unser Stalin. In that recording, singer Rakhmil Grin (1910 – 1943)  sings it for Beregovski in 1941, probably in Kiev (listen below).

Inge Mandos, a Yiddish singer from Hamburg, released a CD entitled Waks  (וואַקס, 2005) in which she re-imagines old Yiddish field recordings and includes Grin’s recording of “Bay mayn rebn iz geven a ketsle”

The Yiddish words and music to Grin’s version (the more popular version) can also be found in Undzer gezang (Bina Steinberg, ed. 1984), and are attached.

This is the first of a number of Yiddish songs that BSG recorded at the Daughters of Jacob Nursing Home in the Bronx. She was asked to edit a monthly Yiddish journal comprised of memoirs and folklore that she recorded from the elderly Jews living there. Unfortunately on the original cassette recording of this song the name of the singer was not mentioned. His Hebrew words do not match up entirely with the usual lyrics, and he makes a grammatical mistake. 

Thanks this week to Eliezer Niborski.

TRANSLITERATION (Daughters of Jacob version)

Hayta alma bakineret
asher bigalil.
Kol hayom hayta shira [!]
lanu mishirey galil.
Kol hayom hayta shira [!]
Shir akheyr hi lo yada..
hey!

Bay dem rebn hot di tsig
far hinger ofgegesn dem skhakh.
Hot di rebetsin mit der kotshere
ir gemakht di zakh. 
Tse keyver yisrul hot men zi gebrakht 
in an ofshrift hot men ir gemakht, hey…

Hayta alma….

TRANSLATION (Daughters of Jacob version)

There was a young lady at the Kinneret
that was in the Galilee.
She used to sing for us of
the songs of the Galilee.
A whole day she would sing –
no other song did she know. Hey!..

At the Rabbi’s house the goat
got hungry and ate up the skakh.
So the Rabbi’s wife with a poker
put an end to her. 
[literally: did the thing to her]
They gave her a Jewish burial
with an inscription, hey!

There was a young lady…

TRANSCRIPTION (Daughters of Jacob Version)

הָיְתָה עַלְמָה בַּכִּנֶּרֶת
,אֲשֶׁר בְּגָּלִיל
!כָּל הַיּוֹם הָיְתָה שִׁירָה
,לָנוּ מִשִּׁירֵי גָּלִיל
!כָּל הַיּוֹם הָיְתָה שִׁירָה
שִׁיר אַחֵר הִיא לֹא יָדְעָה
!היי

בײַ דעם רבין האָט די ציג
.פֿאַר הונגער אויפֿגעגעסן דעם סכך
האָט די רביצין מיט דער קאָטשערע
.איר געמאַכט די זאַך
צו קבֿר־ישׂראל האָט מען זי געבראַכט
.און אַן אויפֿשריפֿט האָט מען איר געמאַכט

…הָיְתָה עַלְמָה בַּכִּנֶּרֶת

 “Bay mayn rebn iz geven a ketsle” from Undzer gezang (Bina Steinberg, ed. 1984):

“Ziser Got, vi dank ikh dir?” Performed by Lifshe Schaechter-Widman and “Reboyne-shel-oylem vi dank ik dir?” Performed by Freda Lobell

Posted in Main Collection with tags , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , on September 25, 2020 by yiddishsong

Ziser Got, vi dank ikh dir? / Sweet God, How Can I Thank You?
Sung by Lifshe Schaechter-Widman (LSW), recorded by Leybl Kahn 1954, with another version, Reboyne-shel-oylem vi dank ik dir? / Master of the Universe How Can I Thank You? sung by Freda Lobell, and recorded by Ruth Rubin 1948

Freda Lobell’s rendition can be heard at the YIVO Ruth Rubin Archive website.

Commentary by Itzik Gottesman

This song, in which a mother gives thanks for the marriage of her mezinke (youngest daughter), is not the first time and not the last time that these two singers will be paired together. And it is not surprising: Freda Lobell came from Chernovitz, Bukovina (today Ukraine) and LSW came from a small town in the same Bukovina region and later lived in Chernovitz. In the song “Vus a mul brent dos fayer greser” previously posted on this blog, one can also hear their two versions of the same song.

A Wedding in Cuba

In addition to Lobell’s recordings in the Ruth Rubin Archive at YIVO, she can also be heard on Rubin’s Folkways record “The Old Country”. The printed collection “Yiddish Folksongs from the Ruth Rubin Archive” includes three of her songs, words and music, but not this one.

The melody of this song is used by the Breslover/Broslover/Bratslover Hasidim with the words “Mitsve gedola lehiyot besimkhe tomid” (מיצווה גדולה להיות בשׂימחה תּמיד).

Here is a version with a Middle Eastern beat:

In LSW’s joyous version I believe that part of the fun is trying to intentionally squeeze in too many words into one line. The line beginning with “Shnirelekh….” As you hear she does not succeed but laughs at the attempt.

The klezmer fiddler Ilana Cravitz found the nigun in Moshe Beregovski’s writings, No. 187 (Skotshne) in Jewish Folk Music Vol. 4 Tish-Nigunim. It is to be found in Part II – the section with dances (see attached). She adds, “Definitely pre-WWI. The background note in Beregovski about the source is: No. 187. Sound recording No. 268/1 from Sh. Kulish in the town of Lyudmir [Ukraine] on July 17, 1913. Alternative version:  auditory record K-888 from A.-I. Berdichevsky in the town of Bogopol [Ukraine] in 1913. The performer reported that he had borrowed this tune from the clarinetist, who performed it like a skotshne.”

Thanks this week to Ilana Cravitz, Jordan Hirsch, Hankus Netsky, Yelena Shmulenson and the YIVO Sound Archive. 

TRANSLITERATION – LSW’s “Ziser Got”

Ziser Got vi dank ikh dir
vus di host geholfn mir;
aza gedile tse derleybn. 
Di host mekh tse shtand gebrakht
haynt hob ekh khasene gemakht. 
Kh’ob shoyn mayn mezinke oysgegeybn.
Ikh o’ dekh mir ayngehandlt skhoyre:
Shnirelekh, blit in milekh, eydem fil mit toyre.
Mayn harts iz fil mit freyd
Di eyniklekh shlepn mikh baym kleyd.
in eykh tsishn zey in der mit.
Ekh bin dekh vi der keyser rakh.
Mir iz haynt keyner glakh.
Lomir tantsn ale drit. 

TRANSLATION – “Ziser Got”

Sweet God how do I thank you
for helping me;
to live to see such a big event.
You brought this about:
today to marry off
my youngest daughter.
I have obtained my wares:
Youthful daughters-in-law and sons-in-law full of Torah.
My heart is full of joy.
My grandchildren pull at my dress,
and I in the middle of them. 
I am as rich as the emperor.
Today no one equals me.
Let’s dance us three. 

זיסער גאָט ווי דאַנק איך דור
וואָס דו האָסט געהאָלפֿן מיר
.אַזא גדולה צו דערלעבן
,דו האָסט מיך צו שטאַנד געבראַכט
הײַנט האָב איך חתונה געמאַכט
.כ’האָב שוין מײַן מיזינקע אויסגעגעבן
.איך האָב דאָך מיר אײַנגעהאַנדלט סחורה
.שנירעלעך, בלוט און מילעך, איידעם פֿול מיט תּורה
,מײַן האַרץ איז פֿול מיט פֿרייד
.די אייניקלעך שלעפּן מיך בײַם קלייד
.און איך צישן [צווישן] זיי אין דער מיט
איך בין דאָך ווי דער קייסער רײַך
,מיר איז הײַנט קיינער גלײַך
.לאָמיר טאַנצן אַלע דריט

TRANSLITERATION – Freda Lobell’s Reboyne-shel-oylem

Reboyne shel-oylem vi dank ekh dir
vu’ di ‘ost geholfn mir
aza gdile tse derleybn. 
Az ikh ‘ob dus tsi shtand gebrakht
der [di] mezinke khasene gemakht.
nagidemlekh mit zey’r farmeyg.
ikh lakh shoyn fin der gantser velt.
ikh ‘ob mane kinderlekh tsufridn geshtelt;
negidimlekh mit zeyer farmeygn. 
Bin ikh mir a shviger
‘ob ikh mir an eydem.
tants ikh mir in intershtibl [hintershtibl]
shoklt zikh der boydem.

TRANSLATION – Freda Lobell’s Reboyne-shel-oylem

Master of the universe how I thank you
for helping me
to live to see such a big event.
I made this happen:
married off my youngest daughter
with Jews of wealthy means.
I can laugh at the whole world.
I have made my children happy.
Rich men with their possessions.
And so I am a mother-in-law
and have a son-in-law.
So when I dance in the backroom
the attic shakes.

רבונו-של-עולם ווי דאַנק איך דיר
וואָס דו האָסט געהאָלפֿן מיר
.אַזאַ גדולה צו דערלעבן
אַז איך האָב דאָס צו שטאַנד געבראַכט
,די מיזינקע חתונה געמאַכט
.ייִדעלעך מיט זייער פֿאַרמעג
.איך לאַך שוין פֿון דער גאַנצער וועלט
איך האָב מײַנע קינדערלעך צופֿרידן געשטעלט
נגידעלעך מיט זייער פֿאַרמעגן
,בין איך מיר אַ שוויגער
,האָב איך מיר אַן איידעם
טאַנץ איך מיר אין הינטערשטיב
.שאָקלט זיך דער בוידעם

No. 187 (Skotshne) in Jewish Folk Music Vol. 4 Tish-Nigunim, by Moshe Beregovski:

“Mentshn zenen mishige” Performed by Max Bendich

Posted in Main Collection with tags , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , on September 10, 2020 by yiddishsong

Mentshn zenen mishige / People are crazy
A 1930s Yiddish parody of  “Three Little Fishies” sung by Max Bendich. Recorded by Aaron Bendich in the Bronx

Commentary by Itzik Gottesman and Aaron Bendich

TRANSLITERATION/TRANSLATION
Max Bendich version, in brackets are a couple of suggested grammatical corrections

Mentshn zenen meshige                             People are crazy
Zey zingen nokh [nor?] fin fish.                They sing still [only] of fish.
Ikh bin a tsedreyter                                      I’m a nutcase
Zing ikh fin a heyser [heysn] knish.         So I sing of a hot knish

A knish mit potatoes                                    A knish with potatoes
un a teler smetene.                                       and a plate of sour cream.
Lek ikh mayne finger                                   So I lick my finers
vi a kleyn ketsele.                                          like a little kitten.

Hey! Um-bum petsh im, patsh im, Hey! Um-bum hit him, slug him
Vey iz mir!                                                 Wow is me!
Zol of Hitler                                               May Hitler
vaksn a geshvir.                                       Grow a tumor.

Di college-boys ale                                   All the college boys
zey shlingen goldfish, na!                      are swallowing goldfish. Here!
Ikh vil a heyser [heysn]  knish,             I want a hot knish.
Ahhhhhh! [opens his mouth as if to swallow a knish]

מענטשן זענען משוגע
געזונגען פֿון מאַקס בענדיטש

מענטשן זענען משוגע
זיי זינגען נאָך [נאָר?] פֿון פֿיש
איך בין אַ צעדרייטער
.זינג איך פֿון אַ הייסער [הייסן] קניש

“אַ קניש מיט „פּאָטייטאָס
.און אַ טעלער סמעטענע
לעק איך מײַנע פֿינגער
.ווי אַ קליין קעצעלע

,היי! אום־בום פּעטש אים, פּאַטש אים
!וויי איז מיר
זאָל אויף היטלער
.וואַקסן אַ געשוויר

די „קאַלעדזש־בויס” אַלע
!זיי שלינגען גאָלדפֿיש, נאַ
.איך וויל אַ הייסער [הייסן] קניש.
אַאַאַאַאַאַ

Aaron Bendich comments:

Max Bendich as a child (lower right)

My zayde Max Bendich was born on March 25, 1915 in New York City to hardworking, politically active, recent immigrants from Podolia, Ukraine. He grew up on 136th Street between St Ann’s and Cypress Avenues in the Bronx. From a young age, he submerged himself in literature, cinema and music from innumerable world cultures, but he always favored Yiddish. 

In 1941 he met Dorothy Matoren, whom he married weeks before the Pearl Harbor attack. He volunteered to join the army and served in Europe until 1945, fortunately missing the worst horrors of war. Back in the Bronx, Max purchased a laundry business which he managed until his retirement in his early 60s. On June 26, 1969 Max was shot on his laundry route in Harlem, and by a miracle survived. 

Dorothy & Max Bendich

Fifty-one years later, at age 105, he’s alive and well in the Bronx, where he’s visited by a loving family of three children, four grandchildren and five great grandchildren. Every weekend for the past four years I’ve spent hours with my zayde, singing old songs, watching movies and talking about his life. This song about the 1930s goldfish-swallowing fad is the only song he’s sang for me that I’ve been unable to track down. Someday I hope to figure out where he got it from, but in the meantime I’m happy to consider it his mysterious contribution to a culture he loves so much.

Itzik Gottesman comments: 

This is a wonderful example of Yiddish-American folklore capturing perfectly the late 1930s fad to swallow goldfish and growing hatred for Hitler.

The song “Three Little Fishies” was first released in 1939, words by Josephine Carringer and Bernice Idins and music by Saxie Dowell. It was recorded by the Andrews Sisters, Kay Kyser, and the Muppets (it is often sung as a children’s song) among many others. Here is a version by Spike Jones:

Here are the lyrics to the original “Three Little Fishies”:

Down in the meadow in a little bitty pool
Swam three little fishies and a mama fishie too
“Swim” said the mama fishie, “Swim if you can”
And they swam and they swam all over the dam
Boop boop dit-tem dat-tem what-tem Chu!
Boop boop dit-tem dat-tem what-tem Chu!
Boop boop dit-tem dat-tem what-tem Chu!
And they swam and they swam all over the dam
“Stop” said the mama fishie, “or you will get lost”
The three little fishies didn’t want to be bossed
The three little fishies went off on a spree
And they swam and they swam right out to the sea
Boop boop dit-tem dat-tem what-tem Chu!
Boop boop dit-tem dat-tem what-tem Chu!
Boop boop dit-tem dat-tem what-tem Chu!
And they swam and they swam right out to the sea
“Whee!” yelled the little fishies, “Here’s a lot of…

No fish were harmed during the writing of this post.

¨Me geyt shoyn tsi der khipe” Performed by Lifshe Schaechter Widman

Posted in Main Collection with tags , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , on August 14, 2020 by yiddishsong

Me geyt shoyn tsi der khipe / They’re Already Walking to the Khupe!
Sung by Lifshe Schaechter-Widman, recorded by Leybl Kahn 1954 NYC.

Commentary by Itzik Gottesman

Though Lifshe Schaechter Widman (LSW) introduces the song by saying it used to be sung on the way to the khupe (wedding canopy), it is a song mocking the wedding, not a part of the ceremony by any means.

Screenshot 2020-08-14 at 5.10.13 PMImage of a Wedding Procession by Isaak Ashknaziy, 1893

The melody to this song was probably inspired by the klezmer tune known as the “Odesser Bulgar” found in Kammen collection “Dance Folio No.1 #18. (Thanks to Michael Alpert for pointing this out). Here is a link to the Alexandria Kleztet from the D.C. area and their version of the Odesser Bulgar:

In addition to LSW’s, two other texts to this song can be found in the Shmuel Zanvel Pipe song collection Folklore Research Centre Studies, Volume 2, Jerusalem, 1971, (edited by Meir and Dov Noy). They have been scanned and attached. The first version is in the body of the text and includes the melody. The second is in the end notes and includes different words and a second section of the melody as Meir Noy, also a Galitsyaner from Kolomyia (Yid = Kolomey) remembered it. LSW’s melody also has a second section or the begining of one.

The image of the fiddle “speaking” at the wedding (in essence warning the young couple) reminds one of the Itzik Manger poem “Der badkhn”, music by Henekh Kon.

Nor vos zogt der fidl, zog fidele zog!
¨Di sheynkayt iz sheyn, nor sheynkeyt fargeyt.¨
Azoy zogt der fidl un vos zogt di fleyt?

What does the fiddle say, tell us fiddle!”
“Beauty is nice, but beauty fades.”
So says the fiddle and what says the flute?

The only word in LSW’s version that is still not clear is “sekl” or “seke”; a word not found in the Yiddish dictionaries but “seke” does also appear in the second version in the notes of the Pipe collection. Michael Alpert suggests it could be a klezmer term for the sekund; the rhythmic and harmonic fiddle in klezmer music.

The word “opgeklogt”, pronounced by LSW as “u’geklugt” is open to interpretation, but I believe she means “good riddance, the parents have suffered enough”. In Pipe’s versions the line is “A yingl hot a meydl ongeklogt” which has a completely different meaning, but also open to interpretation.

Special thanks for helping with the blog post this week: Eliezer Niborski who transcribed LSW’s version, Michael Alpert, Josh Waletzky, Mark Slobin, Pete Rushefsky.

TRANSLITERATION AND TRANSLATION

LSW speaks: “A lid vus me fleyg zingen az me geyt tsi der khipe in Galitsye, in Bukovina.”
A song that used to be sung on the way to the khupe [marriage canopy] in Galicia and Bukovina.

[Un] Me geyt shoyn tsi der khipe, me geyt!
Me trasket un me fliasket, s’iz a freyd!
Herts nor vus der fidl zugt:
“A bukher mit a moyd u’geklugt” [opgeklugt]

[And] They’s already walking to the khupe!
People are banging and celebrating, what a joy!
Listen to what the fiddle says:
“Good riddance to the bride and groom”

Un dort der bas mit der sekl (seke?):
Niech będzie na długo i na wieki’ [Polish]

And there the bass and the sekund (fiddle)
[Polish]: May it be for long and forever.

Un aykh makhuteyniste – git-morgn!
Ir hot shoyn frishe zorgn:
Me bayt di rayneshlekh af kronen.
Me zikht a voynung vi tse voynen.

And you my mother-in-law – good morning!
You have fresh worries:
You have to exchange the Rhenish for Kronen [currency]
and find a place to live.

REPEAT FIRST VERSE

Screenshot 2020-08-14 at 3.47.42 PM

Screenshot 2020-08-14 at 3.47.59 PM

Instrumental klezmer version of the melody  found in J. & J. Kammenś collection Dance Folio No.1, #18:

Screenshot 2020-08-14 at 4.03.18 PM

Version found in Shmuel Zanvel Pipeś song collection Folklore Research Centre Studies, Volme 2, Jerusalem, 1971, (edited by Meir and Dov Noy):

Screenshot 2020-08-14 at 4.04.06 PMScreenshot 2020-08-14 at 4.04.26 PM

“Der vanderer: Geboyrn bin ikh in tsores un in leydn” Performed by Lifshe Schaechter-Widman

Posted in Main Collection with tags , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , on June 12, 2020 by yiddishsong

Der vanderer: Geboyrn bin ikh in tsores un in leydn /
The Wanderer:
I was born with troubles and suffering
Sung by Lifshe Schaechter-Widman (LSW), recorded by Leybl Kahn, NYC 1954

Commentary by Itzik Gottesman follows the transcription and translation.


TRANSLITERATION / TRANSLATION

Geboyrn bin ikh in tsures in in leydn
in troyer in in yumer in in klug.
Fartribn bin ekh fin ale mayne freydn.
S’mir nisht lib kayn eyntsiker tug. 

I was born with troubles and suffering,
in sorrow and with tears and misfortune.
I’ve been driven away from all my joys:
Not one day of enjoyment have I had. 

Dus imglik traybt mekh arim iberal.
Es geyt mir oft mayn leybn oys.
Vus fara tug ze ikh in ayn argern fal.
Di hofenung – dus iz mayn malekh-hamus.

Bad luck has driven me everywhere;
Often has my life nearly ended
With each passing day I see something worse.
Hope has become my angel of death.

RefraIn:

Benken, benk ikh nukh mayn heymat shtark
Dortn shteyt mayn vigele, mayn rakh.
Vi lang ken ikh nokh zayn in na-venad.

Refrain:

I long so much for my home.
There is my crib, my realm.
How long can I still wander around?

Oy, di zin, di shants zeyer lib,
Dan sheynkeyt dayn lekht iz a prakht.
Nor mir eyner shantsti nebekh, trib.
ven bay dir iz tug, iz bay mir nakht. 

O, the sun, you shine with great pleasure.
Your beauty, your light is a splendor.
But for just me  your shine is gloomy.
When it is day for you, for me it is night. 

Di derkvikst ayeydn mit dayn frimorgn,
mit shpatsirn, luft in gezint.
Nor mekh eyner derkviksti mit zorgn.
Vayl ekh bin urem, a farvuglt kind.

You delight everyone with your morning,
with walks, air and health.
But for me alone, you “delight” with worries,
for I am poor, a homeless child.

Derkh der hofnung lad ekh nebekh noyt.
Fin alem bestn makht zi mekh umbikant.
Filaykht ervartert meykh der toyt,
Vil ikh shtarbn in man futerland.

On account of hope I suffer hardship.
It has made the best things unknown to me.
Maybe death awaits me,
so I want to die in my fatherland. 

Vayl benkn, benk ikh nukh mayn haymat shtark
Dortn shteyt mayn vigele, mayn rakh.
Vi lang ken ikh nokh zayn in na-venad?
Na-vad.

{Refrain}

I long so much for my home.
There is my crib, my realm.
How long can I still wander around?
Wander around.

The Germanisms in this song can only mean one thing – “Galicia”.  The Jews who lived in Austria-Hungarian Galicia before WWI and in its sister territory Bukovina, where singer Lifshe Schaechter Widman (LSW) was from, were fluent in German, sang German songs, and had no problem with German words in their Yiddish. A Yiddish writer I often associate with Galicia, Fradl Shtok (from Brody?), mentions this song in her story “Komediantn” (Gezamlte dertseylungen, 1919, p. 57.)  There, a street performer sings and plays on the flute – “Benken, benk ikh nokh mayn heymat…”. Unfortunately, she ends the song there.

Chagall-Over-Vitebsk-GettyImages-CROPPED-1843825-5aad718ea474be0019b9d26e (1)“Over Vitebsk” by Marc Chagall, 1914

A printed version of this song, sung by Z. Goldstein, text and music, appears in Shloyme Prizament’s book Broder zinger (pages 163 – 164) with the same title that LSW uses to introduce the song “Der vanderer”. Other than the refrain, the words and music are quite different. The fact that both Goldstein and LSW call it with the same title, “The Wanderer”, indicates, in my opinion, that it is from a play or, more likely, a popular Broder zinger tavern performance (for a recent article on Broder zinger see the article “Broder Singers: Forerunners of the Yiddish Theater” by Amanda [Miryem-Khaye] Seigel).

The song became a beggar’s song at some point. In volume 8, #22 in the CD series Historical Collection of Jewish Musical Folklore 1912 – 1947 produced by the Vernadsky National Library of Ukraine, Kiev,  the singer Yeshaya Khazan, recorded in 1939, sings a similar version to LSW. Khazan refers to this as a beggar song and his emotional performance, punctuated with “oy veys!” bears this out.

A longer printed version of the song, and one that is closest to LSW’s version, can be found in the collection of folk poetry Zeks yidishe folks lider (Six Yiddish folks songs) by  L. M. Graboys (or Groboys), Kishinev, 1900.

zeks cover

Here the song is entitled “Benken benk ikh”. Though the author implies that he is the author of all the songs in the collection, this is doubtful. The first song “Der bal-dover mit dem khoyle”  [the devil and the sick one] is a long version of the old ballad “Der lomp vert farloshn”, (listen to LSW’s version of this on Yiddish Song of the Week posted in 2011) which Graboys/Groboys certainly did not write. 

One word gave me particular trouble in this song. In the refrain, all of the sources except LSW sing “Dortn iz  mayn vigele, mayn rekht”. What is meant by “rekht” in this context? I have heard many suggestions: birthright, citizenship, rights, among them. All are possible, though I have never heard “rekht” used that way with this syntax. LSW sings a different word which I hear as “raykh” (“reich” in German) and translate as “realm”.

During the short discussion after the song between collector Leybl Kahn and LSW, she clarifies that it is not a Zionist song. 

Special thanks this week to Eliezer Niborski.

vanderer1vanderer2

“Dos borvese meydl” Performed by Beyle Schaechter-Gottesman

Posted in Main Collection with tags , , , , , , , , , , , , , on May 13, 2020 by yiddishsong

Dos borvese meydl / The Barefoot Girl
Text by Morris Rosenfeld (1862-1923), music by Morris Rosenfeld?
Sung by Beyle Schaechter-Gottesman [BSG], recorded by Itzik Gottesman, 1980s, Bronx

Commentary by Itzik Gottesman

This is another melody to Morris Rosenfeld’s poem “Tsu a borvese meydele” written in the late 1890s or early 1900s. In a previous post we heard Esther Gold sing the same song with some different verses to the melody of David Edelshtadt’s song “In kamf (Mir zaynen gehast un getribn)”. I have heard at least one other melody to the song but could not record it at the time.

rosenfeldMorris Rosenfeld

When there is only one known melody to a Rosenfeld song I am inclined to credit him as composer since he did copyright the music to at least one of his famous songs ‘Mayn rue plats”, and we know that when he lectured he also sang. In a video interview on the Yiddish Book Center’s website with the Yiddish poet Hinde Zaretsky, she recalled seeing the poet Rosenfeld in Claremont Park in the Bronx, then almost blind, singing his songs.

Since there are at least three melodies to the song, I have left a question mark after listing the composer.

The singer BSG sings two last verses. The first she learned at home, the other she learned in Jewish school in Chernovitz. BSG changes very few words from the original Rosenfeld text. In these cases I put the original words in brackets.  One important change: Rosenfeld writes “Der Got, velkher kukt dikh nit on?” (The God who ignores you) but BSG sings “The street that ignores you”.

BSG sings this song on her CD Bay mayn mames shtibele with Lorin Sklamberg’s accordion accompaniment. Images of the original Rosenfeld poem in Yiddish are attached at the end of the post.

TRANSLITERATION

Es hot i geshneyt, i geregnt
In geyendik shnel durkhn gas.
A meydele hob ikh bageygnt
halb naket in burvus in nas.

Zi hot mit ire burvese fislekh
gepatsht deym fargosenem brik
in epes azoy vi fardrislekh
geshant hot ir kinderisher blik.

O, zug mir, kleyn meydele, vihin geysti
durkh reygn, durkh vint un durkh kelt?
O, zug mir, man kind, khotsh farshteysti
vi iberik di bist of der velt?

Di velt vus zi lozt dikh du zikhn
a leybn fun elnt in noyt.[leyd]
Vus vil dane fis nisht bashikhn
Nisht hiln dan gif in a kleyd.

O zug, zenen dir fremd di gefiln
dir falt gur nisht an der gedank.
Az ven di zolst dekh itst du farkiln
Dan falsti avek in verst krank?

O, ver vet dir demolt kurirn?
ver vet far dir epes tin?
Di velt vus zi lozt dekh du frirn
Di gas vus zi kikt dekh nisht un?
[Der Got, velkher kikt dikh nisht on?]

Vi vat ikh farshtey iz mistame
fin lang shoyn un nisht nor fin hant
di nakete gas dan mame
di shteyner fin ir dane frand

Derfar miz ikh veynen in klugn.
Derfar heyb ikh of a geshrey
ven mekh zoln tsuris dershlugn
vus vert fin man kind? oy vey!

Alternate last verse:

Derfar miz ikh veynen in klugn
O dos ken nokh zan mit man kind.
ven mikh zoln tsuris dershlugn
un im zol farvarfn der vint.

TRANSLATION

It was both raining and snowing,
and while walking in the street
I met a girl
half naked and barefoot and wet.

With her barefeet
she slapped the soaked cobblestones
and it in almost irritated way
her childish glance beamed.

O, tell me, little girl, where are you going
through the rain, wind and cold?
O, tell me, my child, do you at least understand
How superfluous you are in this world?

The world that lets you search here
a lonely life in poverty.
That does not want to shoe your feet,
nor cover you body with clothing.

O, tell me, are you not aware of these feelings;
It hasn’t even crossed your mind,
that if you were here to catch cold
then you would be stricken down sick?

O, who would then cure you?
who would do something for you?
The world that lets you freeze?
The street that does not give you a second look?

As I understand it, it probably
has been for long, and not just today,
that the bare street is your mother
the cobblestones are your friend.

And so I must weep and lament,
and so I must raise a cry:
If troubles were to strike me
what would happen to my child? Oy, vey!

Alternate last verse:

And so I must weep and lament,
O, this could yet happen to my child,
if troubles were to strike me
and the wind would carry him off.
Screenshot 2020-05-13 at 2.12.07 PM
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“Vus a mul brent dus fayer greser” Performed by Lifshe Schaechter-Widman

Posted in Main Collection with tags , , , , , , , , , , , , , , , , , , , , , , , on April 29, 2020 by yiddishsong

Vus a mul brent dus fayer greser / The Fire Burns Stronger Each Day
Sung by Lifshe Schaechter-Widman, recorded by Leybl Kahn NY  1954

Commentary by Itzik Gottesman

Yet another lyrical love song from the repertory of Lifshe Schaechter-Widman (LSW). In this dialogue, the women speaks first then the second and third verses are spoken by the man. postcardIn the Ruth Rubin Archive, Frida Lobell begins her version with the following verse:

Keyner veyst nisht vi mir iz biter (No one knows how bitter I feel)
keyner veyst nisht vi mir iz shlekht. (No one knows how bad I feel)
Keyner veyst nisht vi ikh tsiter (No one knows how I shake)
az di furst fin mir avek. (When you leave me) 

Other versions of this version can be found in “Folkslider in Galitsye”, Oyzer Pipe and Shmuel-Zaynvil Pipe, YIVO-bleter vol. Xl no. 1-2, 1937 songs #36 and #37 and Cahan Yidisher folklor, 1938, #55. But LSW’s last line, “Your beauty will fade like the dew in the open field” is the most poetic.

TRANSLITERATION

“Vus a mul vert dus fayer greser,
ven ikh zey dekh mit a tsveyter geyn.
Shtekhn vel ikh meykh mit a meser.
Mer zol ikh fin dir dus nisht zeyn.”

“Shtekh dekh nisht, mayn tayer zis leybn,
vayl dayn plage iz dokh gur imzist.
Ikh bin tsi mazl a khusn gevorn
in dir loz Got bashern veymen di vi’st.

Di vi’st dekh meynen, di bist di shenste,
in di angenemste af der velt.
Dan sheynkeyt vet fargeyn
azoy vi di rose afn frayen feld.
Oy, dayn sheynkeyt vet fargeyen
vi di rose afn frayen feld.”

TRANSLATION

“The fire burns stronger each day
when I see you standing with another.
I will stab myself with a knife –
I don’t want to see this any more.” 

“Don’t stab yourself my beloved
For your suffering is for naught.
I am now luckily engaged,
and may God grant you whomever you want. 

You thought you were the most beautiful
and the most pleasant in the world.
Your beauty will fade
like the dew in the open field.”

Screenshot 2020-04-29 at 1.27.20 PM

“Az in felder geyt a regn” Performed by Jacob Gorelik

Posted in Main Collection with tags , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , on April 17, 2020 by yiddishsong

Az in felder geyt a regn/When it rains in the fields
Sung by Jacob Gorelik, lyrics by Wolf Younin with music by Maurice Ruach
Recorded by Itzik Gottesman at the Sholem Aleichem Cultural Center, Bronx, 1980s.

Commentary by Itzik Gottesman

Jacob Gorelik probably learned this song as a member of a Yiddish chorus in NYC or from a chorister, since it is part of a longer “Folk Oratorio/Ballet for Chorus” (1947) called “Fun Viglid biz Ziglid”; words by poet, lyricist, journalist, teacher Wolf Younin (1908 – 1984) and music by composer, writer, choir leader, Maurice (Moyshe) Rauch (1910 – 1994). On Rauch see this link, while for information on Younin see his obituary.

GorelikDrawing“Gorelik at the microphone” drawing by Beyle Schaechter-Gottesman

In the Ruth Rubin Archive at YIVO, Yehudis Wasilievsky (Gorelik’s neighbor in the Chelsea-Elliiot Houses in Manahattan) sings another song from this oratorio – “Granatn”.

The Goldene Keyt/The Yiddish Chorale with Zalmen Mlotek conducting, recorded the work on their compact disc “Mir zaynen do tsu zingen”, 1997. The Jewish People’s Philharmonic Folk Chorus in NYC, Binyumen Schaechter conductor, performed the oratorio in 2008. The composer Mark Zuckerman transcribed the words and music for this performance — view his choral arrangement of the song at the end of this post.

Thanks to Binyumin Schaechter and Mark Zuckerman for help with this week’s post.

*Note: Gorelik’s text differs only slightly from Younin’s libretto, so we put in brackets Younin’s original words next to the way Gorelik sings them.

TRANSLITERATION (Gorelik’s text)

Az af [in] felder geyt [shpritst] a regn, vern grozn nas
un di zangen oykh, un di zangen oykh.
In mayn hartsn brent a fayer, nor ver ken zen dem roykh?
In mayn hartsn brent a fayer, nor ver ken zen dem roykh?

Tsvishn felder, tsvishn velder flist a griner taykh
un er vert gornit mid, un vert gornit mid.
Zingt a foygl tsu a foygl: oy, ikh hob dikh lib.
Zingt a foygl tsu a foygl: oy ikh hob dikh lib.

Ven ale beymer zaynen feder, [Ven yeder boym zol zayn a feder
ale yamen tint un papir der veg, [fun papir der veg]
ale yamen tint un papir der veg.
Undzer libe tsu bashraybn volt es nit geklekt
Undzer libe tsu bashraybn volt es nit geklekt

Az in felder geyt a regn vern grozn nas
un di zangen oykh, un di zangen oykh
in mayn hartsn brent a fayer, nor ver ken zen dem roykh?
in mayn hartsn brent a fayer, nor ver ken zen dem roykh?

TRANSLATION

When it rains in the fields the grass becomes wet,
and the stalks as well, and the stalks as well.
In my heart a fire burns, but who can see the smoke?
In my heart a fire burns, but who can see the smoke?

If the trees were all feathers, and the oceans were ink
and the paths made of paper, and the paths made of paper.
It would not suffice to describe our love.
It would not suffice to describe our love

In fields, in woods,
a green river flows and does not tire at all,
does not tire at all.
A bird sings to another bird: “I love you”
A bird sings to another bird: “I love you”

When it rains in the fields the grass becomes wet,
and the stalks as well, and the stalks as well.
In my heart a fire burns, but who can see the smoke?
In my heart a fire burns, but who can see the smoke?
gorelik1

gorelik2

Excerpt of choral score for “Fun viglid biz ziglid” by Mark Zuckerman:Fun viglid biz ziglid 23-page-0Fun viglid biz ziglid 24-page-0