Archive for Hasidim

“Reb Tsudek” Performed by Itzik Gottesman

Posted in Main Collection with tags , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , on December 4, 2018 by yiddishsong

Reb Tsudek
Sung by Itzik Gottesman, recorded Nov 2018, Austin TX

Commentary by Itzik Gottesman

I was asked to post the song “Reb Tsudek” as sung by the Yiddish poet Martin Birnbaum. He sang it to Michael Alpert and me in 1984-85 in NYC.  But, alas, I cannot find the original recording so I have recorded it myself.

Birnbaum was born in 1905 in Horodenke when it was Galicia in the Austro-Hungarian empire. Now it is in the Ukraine  – Horodenka. According to a NY Times obituary he came to the US in 1923 and died in 1986. In the YIVO Institute’s Ruth Rubin Legacy Archive, Birnbaum sings four songs but not this one. Those recordings were done in 1964.

I believe there is more Yiddish folklore to be discovered about this shlimazel (bad luck) character Reb Tsudek. When I asked the Yiddish poet Yermye Hescheles about him he affirmed that there was such a comic figure in Galicia, where both he and Birnbaum were from.

The song mocks the Hasidic lifestyle – absurd devotion to the rebbe, irresponsibility, staying poor. The word “hiltay” – defined by the dictionaries as “libertine” “skirt-chaser” “scoundrel” – is really a cue that this is a 19th century maskilic, anti-Hasidic, song. The word is often used in such songs. The humor also hinges on the double meaning of tsimbl both as a musical instrument (a hammered dulcimer) and as a verb – “to thrash or scold someone”.

couple tsimblA tsimblist, about to be thrashed by his wife.
(courtesy Josh Horowitz)

In the song two towns are mentioned: Nay Zavalek remains a mystery but Grudek, west of Lviv, is Grodek in Polish and Horodok in Ukrainian.

Here is a clip of Michael Alpert singing  the song, with Pete Rushefsky on tsimbl, Jake Shulman-Ment on violin and Ethel Raim singing at the Smithsonian Folkife Festival in Washington D.C.,  2013:

TRANSLITERATION

Fort a yid keyn Nay-zavalek,
direkt bizn in Grudek.
Fort a yid tsu zayn rebn – Reb Tsudek.
Tsudek iz a yid, a lamden.
Er hot a boykh a tsentn,
Un s’iz bakant, az er ken shpiln
of ale instrumentn.

Shpilt er zikh derbay (2x)

Fort a yid keyn Nay-zavalek
direkt bizn in Grudek.
Oy vey z’mir tatenyu!
Fort a yid keyn Nay-Zavalek
direkt bizn in Grudek.
Oy vey z’mir tatenyu!

Un Reb Tsudek, er zol lebn,
hot gehat a gutn shabes.
Tsudek hot gekhapt shirayem,
mit beyde labes.
Aheymgebrakht hot er zayn vaybl
a zhmenye meyern-tsimes.
Un dertsu, oy vey iz mir,
a tsimbl un strines.

“Hiltay vus iz dus!” (2x)

Oy hot zi getsimblt Tsudek
fun Zavalek bizn in Grudek.
Oy vey z’mir tatenyu!
Oy hot zi getsimblt Tsudek
fun Zavalek bizn in Grudek.
Oy vey z’mir tatenyu!

TRANSLATION

A man travels to Nay-Zavalek,
directly until Grudek.
The man is traveling to his rabbi,
Mister Tsudek.
Tsudek is a learned man,
and has a belly that weighs ten tons.
And everyone knows that he can play
on all the instruments.

So he plays as he travels –

A man travels to Nay-Zavalek
directly until Grudek,
Oh my, dear God!
A man travels to Nay-Zavalek
directly until Grudek,
Oh my, dear God!

And Reb Tsudek, may he be well,
had a good Sabbath.
Tsudek caught the Rebbe’s holy leftovers
with both paws [large, rough hands].
For his wife he brought home
a handful of carrot – tsimmes,
and in addition – oh no! –
a tsimbl with no strings.

Scoundrel! what is this? (2x)

Boy did she thrash Tsudek
from Zavalek until Grudek
Oh my, dear God.
Boy did she thrash Tsudek
from Zavalek unti Grudek
Oh my, dear God

tsudek1

tsudek2

tsudek3

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“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 vey rebenyu” Performed by Josh Waletzky

Posted in Main Collection with tags , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , on October 29, 2014 by yiddishsong

Oy vey rebenyu
Performance by Josh Waletzky
Video-recorded at Center for Traditional Music and Dance’s office, New York City, by Peter Rushefsky, Ethel Raim and Benjy Fox-Rosen, January 28th, 2012.

Commentary by Itzik Gottesman

New York Yiddish singer Josh Waletzky learned this maskilic/anti-Hasidic song from from his grandfather Morris (Moyshe) Waletzky. Oy vey rebenyu has been recorded in a similar version by Jan Bart, with another version by Cantor Isaac Goodfriend.

The Soviet folklorist Z. Skuditski pointed out the similarity to the Mikhl Gordon song Mayn Tshuve (see note in Folklor-lider, volume 2) and it has been considered a Mikhl Gordon song ever since (I could not obtain the original Gordon version). However this anti-Hasidic song was later adapted and interpreted in some circles as a song to praise the rebbe, not mock him.

Interpretations praising the rebbe:

The Yiddish poet Yermye Hescheles (1910 – 2010), from Glina, Galicia, Poland,  told me that on the holiday of Lag B’omer, when the melamed (teacher in the kheyder) walked with them into the woods, he taught the children this song in praise of the rebbe. (I would imagine that the verse with the cook Trayne was cut).

Di Naye Kapelye in Budapest recorded the song – only the refrain – in a slow, spiritual interpretation, on their album –  “A mazeldiker yid” released on the Oriente Musik label.

According to band leader Bob Cohen, the source is a tape recording made in Maramures in 1970 by Romanian-Jewish ethnomusicologust Ghizella Suliteanu of a Roma band from Borsa led by Gheorghe Stingaci Covaci.

Refrain:

Oy vey rebenyu, ikh shuteye un tsiter
un in hartsn brent a fayer.
un in hartsn brent a fayer.
Yakh vil zayn a khosidl a guter,
a khosidl a getrayer.
Yakh vil zayn a khosidl a guter,
a khosidl a getrayer.

O rebbe I stand and shiver
In my heart burns  fire.
I want to be a good khosid,
a faithful khosid.

Bay dem davenen vel ikh zikh shoklen,
makhn alerley hevayes.
Far dem rebn mit zayne khasidim
geyt mir oys dos Hayes.

When I pray I will rock,and make all kinds of gestures.
For the rebbe and his khasidim,
my strength gives out.

Vinter in di greste keltn.
Far dem rebn mit zayne Chasidim
gey ikh aynleygn veltn.

Winter in the greatest cold.
For the rebbe and his khasidim
I will tear down entire worlds.

Refrain

In Folklor-lider, vol. 2 the verses are:

A kalte mikve vel ikh zikh makhn
vinter in di greste keltn.
Far dem rebenyu, far zayne khsidimlekh
vel ikh kereven veltn.

A cold mikve I will prepare
winter in the greatest cold.
For the rebbe, for his hasidim
I will turn over worlds.

A vareme shal vel ikh zikh koyfn
zumer in di greste hitsn.
A zaydenem gartl vel ikh mir koyfn,
a hitl mit zibetsn shpitsn.

A warm shawl will I buy
summer in the greatest heat.
A silk belt will I buy, 
a hat with 17 corners.

Dem rebn vel ikh leygn in fodershtn alker
tsuzamen mit der kekhne Trayne.
Un ale kshidemlekh veln hobn tsum rebn
gor a groyse tayne.

I will put the rebbe in the front den
with the cook Trayne.
And all the Hasidim will complain
to the rebbe. 

oyveyrebenyu1

oyveyrebenyu2

“Di apikorsim” Performed by Lifshe Schaechter-Widman

Posted in Main Collection with tags , , , , , , , , , , , , , , , , , , , , on May 11, 2012 by yiddishsong

Commentary by Itzik Gottesman

Di apikorsim (“The Heretics”) was the first song that Lifshe Schaechter-Widman (LSW) sang for collector Leybl Kahn in NYC in 1954. He recorded approximately 100 songs sung by LSW over the next few weeks or months. LSW is my grandmother and the child one hears in the background is my then 4-year old sister Taube. At one point during her singing, she gets up and runs after her. The spoken dialogue between LSW and Kahn is transcribed in the Yiddish text.

In Shloyme Prizament’s book Di broder zinger (Buenos-Aires, 1960), he has a version of this song with the music on pages 110-112. He writes that he wrote the words and music, and states that Pepi Litman recorded it. There is indeed a recording of Pepi Litman performing the song. This book can now be read and downloaded at the Yiddish Book Center website.

Shloyme Prizament was born in 1889 in Hibinev, Galicia and died in Buenos-Aires in 1973; his biography appears in the third volume of the “Leksikon fun yidishn teater”, pages 1873- 1876. Prizament was an amazingly prolific composer, songwriter, but I am not convinced that he wrote the song that LSW performs. The more likely scenario, in my opinion, is that he based his song on the popular current version that LSW sings.

The song itself, a maskilic song mocking the Hasidim but sung in the voice of true believers, was a common genre. However, in Apikorsim the humor is quite vulgar. In songs such as “Kum aher du filosof” the irony is much more subtle. Ruth Rubin’s book Voices of a People has a nice section on maskilic songs (chapter 10). Rubin also prints Velvl Zbarzher’s song “Moshiakh’s tsaytn” (pp. 255 – 257) which is on the same theme as di apikorsim.

A couple of comments on the words and rhymes of Apikorsim: “Daytshn” literally means “Germans”, but in the Yiddish of the 19th century, early 20th century, it referred to the Maskilim, the Jews who were assimilating and dressing like Germans – that is, as modern Europeans.

You will also hear that in the refrain which begins “Folgts daytshn…” there is no rhyme for gikh. LSW sings sheyn. The implied rhyme should be rikh – the devil, and my mother remembers LSW singing it vet ir oyszen vi a layt or oyszen vi a rikh so i put those options in brackets. The listener would have understood the implied rhyme gikh and rikh.

Di apikorsim, di voyle-yingen
es vet in zey ale trasken lingen
zey veln ale tsepiket vern
ven zey veln shoyfer-shel-moshiakh derhern.

The heretics, those loose fellows, 
Their lungs will all rattle.
They will burst apart,
when they hear the shofar of the messiah.

Far kol-rom vet vern gehert
der rebe vet lernen toyre.
Di apikorsim veln faln tsu dr’erd
far shrek un far moyre.

Loudly for all, it will be heard
the rebbe will teach Torah.
the heretics will fall to the ground,
out of fear and alarm.

Folgts datshn mekh,
un verts khasidemlekh gikh.
Tits un a yeyder yidishe kleyder
vet ir oyszen sheyn [vi a layt] [vi a rikh]/

Listen to me Germans [assimilated Jews]
and become Hasidim quickly.
Each of you dress in Jewish clothes,
so you will appear – beautiful [vi a layt – presentable] [vi a rikh – like a demon]

Hop, hop, yadadada, yadadalakh
hop, hop, yah……hop, hop, yadalala

Hop, hop, yadadada, yadadalakh
hop, hop, yah……hop, hop, yadalala

Eyner vet esn tsimes-kigl,
eyner a shtikl beylik,
eyner dem kigl, un eyner dem fligl,
un di rebetsin – dos interkheylik.

One will eat a tsimes-kugl
another a piece of white chicken meat.
For one a kugl, for another a wing,
and for the rebetsin – the bottom part.

Mir veln pikn fun dem rikn,
mir veln nisht ofhern,
Di sonim veln shteyn fun der vaytns [un kikn,]
un tsepiket vern.

We will gnaw on the backside,
and we will not stop.
Our enemies will stand from a distance [and watch].
And burst from envy.

Folgst daytshn…..
hop, hop….

Listen to me Germans…
Hop, hop….

Eyner vet esn a tsimes-kigl,
eyner a shtikl beylik
eyner a fligkl, dem andern dem kigl,
un di rebetsin – dos interkheylik.

One will eat a tsimes-kugel
one a piece of white meat.
One a wing, another the kugel,
and the rebetsin – the bottom part.

Vayn vet rinen fun di stelyes
af der rebetsin aleyn veln vaksn drelyes,
Mir, heylike kushere khsidim
veln hobn vos tsu lekn.

Wine will flow from the ceilings,
grapevines will even grow on the rebbetzin.
We holy and kosher hasidim
will have what to lick.

Af deym bal, in deytm groysn zal,
talmidim, khsidim,
rabonim, dayonim
veln mit undz tantsn geyn.

At the ball,
in the great hall,
yeshiva-students, Jewish judges,
will all dance with us.

Hop, hop…

Hop, hop.

“Sha, shtil nisht gezorgt” Performed by Tsunye Rymer

Posted in Main Collection with tags , , , , , , , , , , , , , , , , , , , , , , , on January 22, 2012 by yiddishsong

Commentary by Itzik Gottesman

This is among the more well-known songs that have been posted on the Yiddish Song of the Week, but I have included it more because of Tsunye Rymer‘s heartfelt singing (as usual!), than the song itself. He was in his 80s by the time of this recording, but how he expresses the “ay-ay-ays” is a lesson in Yiddish (male) folksinging style.

This was recorded in our dining room in the early 1980s, I would guess when Rymer came over Friday night after dinner, as he often did. My mother, Beyle Schaechter-Gottesman is the woman‘s voice, and I hear my father, sister and uncle Mordkhe Schaechter there too.

According to Bob Freedman‘s database of recorded songs, particularly of LPs, only Ben Bonus and the Salomon Klezmorim have recorded the song, but it has been quite popular. You can find it with words and music in Chana and Joseph Mlotek‘s collection Pearls of Yiddish Song page 146, 147. Also printed in the earlier collections of Anna Shomer Rothenberg 1928, and Gelbart 1938.

As for the performance here: The line is usually sung „nishto keyn matses, nishto keyn vayn‟ since it‘s referring to Passover, so singing „broyt‟ – bread – is a mistake, I will leave to the Yiddish linguists among you to discuss Rymer‘s „hypercorrective‟ pronunciation of „shavous‟ and „sukes‟.

The printed versions all have „Ober khsidim‟ [Hasidim] zenen mir‟ not, as is sung here, „ober yidn zenen mir‟. Since they‘re traveling to the rebbe, Hasidim is the more obvious choice, but in our family we always sang „yidn‟. Listening to this performance, it seems that the version known by the audience sometimes overwhelms Rymer‘s version and he just adapts to our words.

Un az ez kumt der yontif peysekh
vider af s‘nay
nishto keyn broyt iz, nishto keyn vayn,
Ay,ay, ay, ay! ay, ay, ay, ay!
Sha, shtil un nisht gezorgt,
Got in himl iz a futer,
du gelien, du geborgt,
Ikh hob shoyn alts un puter.
Hay, hay, hay, hay, hay!
Vus mir zenen, zenen mir, ober yidn zenen mir,
un tsim rebn furn mir, undzer gantsn lebn.

And when the holiday Passover arrives,
once more anew:
there‘s no bread, no wine,
Ay,ay, ay ay! Ay, ay, ay ay!
Sha! Quiet! Don‘t you worry,
God in heaven is our father.
Here and there we borrow a little,
I have everything and that‘s all we need.
Hay, hay, hay, hay, hay!
What we are – we are,
But Jews are what we are
And to our Rebbe we travel
our whole life.

Un az s‘kumt der yontif shvues,
vider af s‘nay.
Nito keyn milikhiks, nito keyn grins,
Ay, ay, ay, ay! Ay, ay, ay,ay!
Sha shtil……

And when the holiday Shavous arrives –
Once more anew.
There‘s no dairy, no vegetables,
Ay, ay ay, ay! Ay, ay, ay ay!
Sha…..

Un az s‘kumt der yontif sukes,
Vider af s‘nay.
Nito keyn esrig, nito keyn liliv,
Ay, ay, ay, ay! Ay, ay, ay ay!
Sha sthil……

And when the holiday Sukes comes –
Once more anew.
There‘s no esrog, there‘s no lulav,
Ay, ay, ay, ay! Ay, ay, ay, ay!
Sha….


“Pey luhem” Performed by Mordkhe Bauman

Posted in Main Collection with tags , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , on November 28, 2011 by yiddishsong

Commentary by Itzik Gottemsman

Mordkhe Bauman’s performance of the song Pey luhem (“They Have Mouths”) was recorded in the Bronx by Beyle Schaechter-Gottesman in the 1980s. The song is also called “Atsabeyhem kesef vezohev” (“Their Idols are Silver and Gold”) and a printed version, very similar to Bauman‘s can be found in Folks-gezangen loytn nusekh fun Chaim Kotylansky Los Angeles 1944, pages 56-57. There are several 78s of Kotylansky singing but not this song (see Richard K. Spottswood’s Ethnic Music on Records, Volume 3).

A different version on Youtube can now be viewed, performed by Dovid Vider, recorded as part of Indiana University’s Aheym Project, in Kolomey, Ukraine, May 2003.

Eventually, I will post another version I recorded with a different melody by Itzik Zucker from the region of Volhinya. He told me that the song was performed on the holiday of Simkhes-toyre, and Kotylansky comments that „The Chassidim sing it on every holiday, whenever „Hallel‟ is sung.‟ There is a tradition to sing songs that ridicule the non-Jews on Simkhes-toyre, and this is one of the more popular ones.

The song takes words from the Hallel prayer, which is in turn based on Psalm 115, and translates the lines into Yiddish to comic effect. In Bauman‘s version, Polish words are often humorously used to describe the body parts of the non-Jewish gods. For example: the Polish word for blind person to refer to blind eyes „szlepez‟; the Polish word for ears „uchos‟ to refer to their deaf ears.

Thanks to Prof. Dov-Ber Kerler who sent me a link to a great discussion list in Yiddish that discusses various amazing versions of this song (for example: „their gods have a throat like a giraffe‟). Scroll down and read the whole discussion!

One important word in Bauman‘s version remains unclear to me. Kharboyne seems to indicate Harbonah of the Megillah. Why he is referred to in this context – the idol of the non-Jews – is unclear. David Braun believes it is because Kharboyne/Harbonah is a eunuch and therefore impotent.

In the list-serve discussion, one version uses Pondrik (a nickname for Jesus) instead and of course this makes more sense to me. Any opinions on this would be helpful.

Thanks to Michael Alpert for helping with the Polish words.

Pey luhem veloy yedaberu
A piskatsh ot er un er ken nisht redn.
Okh un vey iz tsu zey!
A shtime Kharboyne hobn zey.
A piskatsh ot er, un er redt nisht
Ober eleheynu shebashomayim,
ober indzer got in himl.
Kol asher khufets usu, usu
Vus er vil tit er, tit er.
Vus er vil, tit er, veymen er vil, gibt er.
Vus er vil tit er, veymen er vil, gibt er.

„They have mouths but cannot speak‟ (Hebrew)
A foul mouth (piskacz=Polish) he has and cannot speak.
Woe is to them!
A mute Kharboyne they have.
A foul mouth he has and cannot speak.
But our God in heaven (Hebrew)
But our God in heaven
Can do whatever he wills (Hebrew)
Whatever he wants, he does,
Whomever he wants – he gives.

Eynayim luhem, veloy yiru
Shlepes hot un er ken nisht zeyn.
Okh un vey iz tsu zey,
A blinde Khorboyne hobn zey,
Shlepes ot er, un er zeyt nisht.
A piskatsh ot er, un er redt nisht.
Ober eleheynu shebashomayim,
ober indzer got in himl.
Kol asher khufets usu, usu
Vus er vil tit er, tit er.
Vus er vil, tit er, veymen er vil, gibt er.
Vus er vil tit er, veymen er vil, gibt er.

„They have eyes but cannot see‟ (Hebrew)
Blind eyes (szlepes = Polish) he has and cannot see.
Woe is to them!
A blind Kharboyne they have.
Blind eyes he has but cannot see,
A foul mouth he has but cannot speak,
But our God in heaven (Hebrew)
But our God in heaven
Can do whatever he wills (Hebrew)
Whatever he wants, he does,
Whomever he wants – he gives.

Oznayim luhem, veloy yishmau
Ukhes ot er un er ken nisht hern.
Okh un vey iz tsu zey
A toybe Kharboyne hobn zey.
Ukhes ot er un hert nisht,
shlepes ot er un er zeyt nisht
a piskatsh ot er un er redt nisht
Ober eleheynu shebashomayim,
ober indzer got in himl.
Kol asher khofets usu, usu
Vus er vil tit er, tit er.
Vus er vil, tit er, veymen er vil, gibt er.
Vus er vil tit er, veymen er vil, gibt er.

„They have ears but cannot hear‟ (Hebrew)
Ears (uchos = Polish) he has but cannot hear.
Woe is to them!
A deaf Kharboyne they have.
Ears he has and cannot hear,
Blind eyes he has and cannot see,
A foul mouth he has and cannot speak
But our God in heaven (Hebrew)
But our God in heaven
Can do whatever he wills (Hebrew)
Whatever he wants, he does,
Whomever he wants – he gives.

Af luhem veloy yerikhun
a nonye ot er un er ken nisht shmekhn
okh un vey iz tsu zey
a farshtopte Kharboyne hobn zey.
A nonye ot er, un er shmekt nisht
Ukhes ot er un hert nisht,
shlepes ot er un er zeyt nisht
a piskatsh ot er un er redt nisht
Ober eleheynu shebashomayim,
ober indzer got in himl.
Kol asher khofets usu, usu
Vus er vil tit er, tit er.
Vus er vil, tit er, veymen er vil, gibt er.
Vus er vil tit er, veymen er vil, gibt er.

„They have a nose but cannot smell‟ (Hebrew)
A funny nose/shnoz (nonye) he‘s got, but cannot smell.
Woe is to them!
A stuffed up Kharboyne they have.
A shnoz he has, but cannot smell.
Ears he has and cannot hear,
Blind eyes he has and cannot see.
A foul mouth he has and cannot speak.
But our God in heaven (Hebrew)
But our God in heaven
Can do whatever he wills (Hebrew)
Whatever he wants, he does,
Whomever he wants – he gives.

Yedeyhem veloy yemishun
Lapes ot un er ken nisht tapn
okh un vey iz tsu zey
a kalikevate Kharboyne hobn zey
Lapes ot er un er tapt nsiht,
A nonye ot er un er shmekt nisht,
Ukhes ot er un hert nisht,
shlepes ot er un er zeyt nisht
a piskatsh ot er un er redt nisht
Ober eleheynu shebashomayim,
ober indzer got in himl.
Kol asher khofets usu, usu
Vus er vil tit er, tit er.
Vus er vil, tit er, veymen er vil, gibt er.
Vus er vil tit er, veymen er vil, gibt er.

„Hands he has, but cannot touch‟ (Hebrew)
Paws he has, but cannot touch.
Woe is to them!
A crippled Kharboyne they have.
Paws he has but cannot touch
A shnoz he has, but cannot smell.
Ears he has and cannot hear,
Blind eyes he has and cannot see.
A foul mouth he has and cannot speak.
But our God in heaven (Hebrew)
But our God in heaven
Can do whatever he wills (Hebrew)
Whatever he wants, he does,
Whomever he wants – he gives.

Ragleyhem veloy yehaleykhu
lopetes ot er un er ken nisht geyn.
Okh un vey iz tsu zey,
A lume Kharboyne hobn zey.
Lopetes ot er un er geyt nisht
Lapes ot er un er tapt nisht,
A nonye ot er un er shmekt nisht,
Ukhes ot er un hert nisht,
shlepes ot er un er zeyt nisht
a piskatsh ot er un er redt nisht
Ober eleheynu shebashomayim,
[ober indzer got in himl.]
Kol asher khofets usu, usu
Vus er vil tit er, tit er.
Vus er vil, tit er, veymen er vil, gibt er.
Vus er vil tit er, veymen er vil, gibt er.

„They have feet but cannot walk‟ (Hebrew)
Funny legs (literally = shovels) he has and cannot walk.
Woe is to them!
A lame Kharboyne they have.
Shovels he has and cannot walk,,
Paws he has and cannot touch
A shnoz he has, and cannot smell.
Ears he has and cannot hear,
Blind eyes he has and cannot see.
A foul mouth he has and cannot speak.
But our God in heaven (Hebrew)
But our God in heaven
Can do whatever he wills (Hebrew)
Whatever he wants, he does,
Whomever he wants – he gives.