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“Tseyde-laderekh” Performed by Moti Friedman and Serl Birnholtz

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

Tseyde-laderekh / Provisions for the Journey (A Hasidic Song)
Commentary by Janet Leuchter and Itzik Gottesman

This week we bring two performances of a Hasidic song, Tseyde-laderekh (Provisions for the Journey). In Moti Friedman’s version we hear a representation of the Hasidic men’s singing tradition. In Serl Birnholtz’s version, the song becomes more “folky,” both textually and musically. The transcription and translation of both versions is found after the commentary. Birnholtz’s version is also presented in Yiddish, attached below. 

Version 1 sung by Moti Friedman, recorded by Janet Leuchter, New York City, 1985:

Version 2 sung by Serl Birnholtz, recorded by Itzik Gottesman, Bronx 1985

Cantor Janet Leuchter has written an extensive article on this song “Provisions for the Journey; a Rarity in the Lost Field of Yiddish Song” in the Journal of Synagogue Music, Volume 35, 2010, which can be read at by clicking here (see pages 120-144).

For this Yiddish Song of the Week post Leuchter has written the following summation:

Tseydo laderekh (or ladorekh) is a song that likely originated in religious circles in the 19th century.  It’s rarely heard and has never appeared in printed collections, but a few variants are known orally among some Hasidim and their descendants.  Tseydo laderekh (Hebrew) is a biblical expression that means “food for the road”—or more broadly, “provisions for the journey.” In medieval rabbinic writing, the expression often came to mean the type of mitzvot (religious commandments) defined as good deeds (rather than rituals). In the 19th century, tseydo laderekh was used in moralistic literature that had wide circulation among the Jewish masses as well as in Lithuanian yeshivot and Hasidic circles. 

tseydu4

The song could be categorized as a musar lid, a didactic song with text urging moral behavior. The song’s relatively complex structure suggests a folklorized sermon or poem. Its melody is suggestive of traditional talmudic study mode (lernen shteyger). The broad melodic form is typical of a Yiddish religious genre that alternates between non-metered verses (as in Ashkenazi study and prayer) and a metered chorus. In another variant, the melody and text are more extended, with the melody rising in pitch and dramatic intensity like a hasidic nign (wordless melody). But instead of returning to the initial melody, it descends to a third section, before returning to a one-line metered chorus.  

Tseydo Ladorekh – Moti Friedman’s version
Transcribed and Translated by Janet Leuchter with assistance from Sheva Zucker

TRANLITERATION (Friedman/Leuchter)

Tseydo-ladorekh nemt aykh,
brider, mit.

Ven ayner gayt uf a veyg,
upgetsaylte tsvay dray teg,
esn darf er zakh mitneymen meyr.
In es kimt fur zeyer oft,
shlekhte tsaytn umferhof,
az der ban ken nisht vayter geyn.

Tsi ist amul a vint in a shney,
di veg iz in gantsn ferveynt [farveyt?-IG],
der ban ken nisht vayter geyn.

Derum ven ayner furt uf a rayze
darf er zakh mitneymen meyr shpayze
hingerik vet er nit darfn zayn.

(Refrain): Tseydo, tseydo-ladorekh
aykh, brider, mit. 

Der ver es tit zikh furbraytn der laydet kayn
Tseydo nemt aykh, brider, mit ahin,
vayl oyfn veyg ken men shoyn gur nisht tin.
Tseydo ladorekh nemt aykh, brider, mit.

Aroys, der groyser gevir,
vus shoymrim shteyen bay dayn tir.
Efsher hosti a mentshlekh gefil?
In ven es kimt ayn uremen tsi dir,
efen im oyf brayt dayn tir,
im empfangen mitn gantsn harts.

Bevurn ikh dir, brider, du,
kdey di zolst hubn of yenem shu,
in efsher vet dir dort beser zayn.

Bevurn ikh dir, brider, mayn leben,
in efsher vet men ayn shvakh upgeyben.
In efsher vet dir dort beser zayn.

(Refrain…)

Tsi hosti aynem gringer gemakht?
Tsi hosti aynem nitsn tsebrakht?
Tsi hosti geholfn oy an uriman?

(Bevurn ikh… )

(Refrain)

TRANSLATION (Friedman/Leuchter)

Provisions for the journey,
brothers, take with you. 

When one goes on his way
for two, three days,
he must bring more food with him.

And very often (hopefully not)
bad times occur
When the train cannot go further.

Sometimes there are wind and snow,
the road is bleary
the train cannot go farther.

Therefore when one goes on a trip,
he must bring with him more food
so that he does not go hungry.            

(Refrain) Provisions for the journey, 

The one who prepares never suffers.
Provisions, brothers, take with you there,
for on the road nothing more can be done. 

Provisions for the way, brothers, take with you.

Come out, wealthy man,
whose guards stand by your gate!
Have you maybe a human feeling?
And when a poor man comes to you,
open wide your door
and receive him with all your heart.

I warn you here, brother,
so that you will not go lacking at that hour
and perhaps you’ll be better off.
I warn you, my dear brother,
and perhaps you will be praised
and perhaps your way will be better there. 

(Refrain…)

Have you eased someone’s path?
Have you been of use to someone?
Have you helped a poor man?
(I warn you here brother….)

(Refrain)

A Note About the Singer Serl Birnholtz by Itzik Gottesman:

My father’s younger sister, Aunt Serl (nee Gottesman) Birnholtz, was visiting us in the Bronx from Holon, Israel and sang this Hasidic song at our dining room table. She was born in Siret, Romania (Seret in Yiddish) in 1927 and she emigrated to Israel after the war. Siret was home to one of the Vishnitzer rebbes and also had many followers of the Sadagerer Rebbe.

SerlGitlLouis

Serl Birnholtz with Louis Birnholtz and Serl’s mother Gitl Gottesman in Israel, late 1940s

I have heard only one recorded version of this song; that is on the CD Gramen fun altn kheyder, produced by the Bobov Hasidim in Brooklyn. (Yiddish text attached). This recording features the singing of the Ziditshoyver Rebbe, who stems from a Galician Hasidic dynasty. The third and fourth verses of his version are completely different from Birnholtz’s and she sings it with a much faster tempo. Also changed to a folkier Yiddish language are a number of Germanisms that one hears in Moti Friedman’s version. 

 TRANSLITERATION of Serl Birnholtz’s version by Itzik Gottesman

Chorus:

Tseydu, tseydu tseydu-laderekh nem dir brider mit.
Vayl der vos nemt zikh tseydu mit,
hingert keym mul nisht.
Tseydu nem dir mit ahin,
vayl oyf dem veyg kenst gornisht tin.
Tseydu-laderekh nem dir brider mit. 

Az eyner furt afn veyg
af getseylte tsvey, dray teyg,
tseydu zol er zikh mitnemen oyf mer.
Vayl es treft zikh zeyer oft,
az der shlekhter veyg farkhapt im dort.
Ungreytn darf men zikh af mer. 

Tseydu, tseydu tseydu-laderekh nem dir brider mit.
Vayl ver es nemt tseydu mit,
hingert keyn mul nisht.
Tseydu nem dir mit ahin,
vayl oyf dem veyg kenst gornisht tin.
Tseydu-laderekh nem dir brider mit. 

Her oys du groyser gvir,
vos vekhter shteyen far dayn tir
un dayn froy of pyane shpilt.
Az eyner munt bay dir
efnt zolst far im di tir.
Helf im gikher, zay nisht opgekilt.

Di mitsves ba dan leybn
kedey me zol dir a gitn shvakh nukhgeybn.
Barekhn dir ven du bist in der noyt.
Di neshume zi geyt oys;
far keyn shim gelt koyft men zi oys.
Ungreytn darf men zikh af mer 

Tseydu, tseydu tseydu-laderekh nem zhe  brider mit.
Vayl ver es nemt zikh tseydu mit,
hingert keyn mul nisht.
Tseydu nem dir mit ahin,
vayl oyf dem veyg kenst gornisht tin.
Tseydu-laderekh nem dir brider mit. 

TRANSLATION (Birnholtz/Gottesman)

Chorus:

Provisions for the journey take along,
for he who takes these provisions along
will never hunger.
Provisions take with you there
Because on the way you can do nothing
Provisions for the journey take along.

When someone travels on the way
for just a couple of days.
He should take more provisions along.
Because it happens very often
that the journey could be bad,
Prepare to take extra!

Listen you very wealthy man,
for whom guards stand at your door,
and your wife plays on the piano.
If someone asks you for something,
open wide the door for him.
Help him faster, do not turn cold.

The good deeds you have done in your life
so that one can praise you.
Think about it when you are in need.
The soul is extinguished.
and no amount of money can help you out.
Prepare yourself with more!

(Refrain)

Below transcription of of Tseydu-laderekh as sung by Serl Birnholtz, 1985 (transcription by Itzik Gottesman)

tseydu5

tseydu6tseydu7

Below transcription from the CD Gramen fun altn kheyder, produced by the Bobov Hasidim in Brooklyn:

tseydu1

tseydu2

tseydu3

“Der blinder” Performed by Tsunye Rymer

Posted in Main Collection with tags , , , , , , , , , , , on September 9, 2011 by yiddishsong

Der blinder (The Blind Man), about a blind beggar, was written by the Yiddish poet Mani Leib (1884-1953, immigrated to the U.S. in 1905) and is included in his volume Lider, NY, 1918. p. 52. The poem is untitled in the original publication.

The poem was set to music by Pinchos Yasinowsky (or Jassinowsky, 1886-1954, immigrated to the U.S. in 1917), who also composed the music for “Mayn shifl” previously posted on Yiddish Song of the Week.

I recorded Isaac “Tsunye” Rymer singing it in our living room in the Bronx in the 1980s, introducing it as a song by Mani Leib. He always sang unaccompanied in this slow, heartfelt way. He was in already in his nineties when he sang this.

Though it is included in at least two Yiddish song collections where it is given two different titles 1) “Der blinder” in Zing mit mir, NY, the 1945 edition, compiled by Mikhl Gelbart 2) “In di vign” in Yiddish Poets in Song – Yidishe dikhter in gezang, NY 1966, edited by Mordecai Yardeini, I have yet to find a recording of the song.

Attached are scans of the song from Yiddish Poets in Song, which include photos of Leib and Yasinowsky. An additional musical arrangement is in the Yardeini book but is not attached.

The poem text plays with the many uses and meaning of “tsu” (to) in Yiddish. In the transcription in Yiddish Poets the line reads „Un baym toyer shloft der blinder‟ (“and at the gate the blind man sleeps”), but in the 1918 collection it reads (and Rymer sings) – „ ligt der blinder‟ (“the blind man lies”), leaving it open whether he is alive or not.

In the cradles, children cry,
mothers rock them along;
Liulinke, lui, lui
Luilinke, lui, lul.

With a sack goes the blind man,
Drags his rest with him;
The blind man knocks in a gate,
But the gate is shut.

Cries the blind man
in his sadness,
God, you at least should hear me,
Liulinke, liu-liu

And at the gate, lies the blind man
The night covers him over.
In the cradles, children cry
mothers rock them along.
Liulinke, liu, liu
Llulinke, liu, liu.