Archive for klezmer

“Kinder kumt der friling ruft” Performed by Harry Mervis

Posted in Main Collection with tags , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , on April 7, 2021 by yiddishsong

Kinder kumt der friling ruft / Children come, Spring calls
Sung by Harry Mervis, recorded by Gertrude Nitzberg, Baltimore, 1979. From the Jewish Museum of Maryland collection.

Commentary by Itzik Gottesman and Peter Rushefsky

Jewish Museum of Maryland

Kinder kumt as sung by Harry Mervis. 

Kinder kumt, der friling ruft
Blo der himl, klor di luft.
Shmekn zis di frishe blumen
un di taykhlekh freylekh brumen.
Leyft [loyft] in frayen feld.

Children come, Spring calls.
Blue the sky, clear the air.
Smell the fresh flowers
and the rivers gaily roar.

Hert, di feygelekh zingen,
flien heykh [hoykh] un klingen,
Helft zey, kinderlekh, shpringen.
Leyft in frayen feld. 

Listen to the birds sing,
flying high and resound.
Help them, children, to jump.
Run in the open field.

Kinder yetst iz ayer tsayt,
S’iz sheyn bald nor gor nit vayt.  
Er makht gel di grine bleter
Er makht di zise bleter,  
azoy on a sof.          

Children now is your time.
It is soon not far. 
He makes the green leaves yellow. 
He makes the sweet leaves.
Thus without end.   

Kinder aylt zikh unter,
Zayt zikh freylekh, munter.
Vayl der langer vinter
varft af alemen a shlof.

Children hurry yourselves.
Be happy and brave
because the long winter
throws on everyone a slumber.

COMMENTARY BY ITZIK GOTTESMAN

The lyrics to the song are by Mordkhe Rivesman (1868 – 1924), the same author of such songs as “Haynt is Purim Brider” and “Khanike Oy Khanike”.  the melody is almost always referred to as “a folk melody”. The first printing of the song that I have found is in Z. Kisselgof’s  collectin Lider-zamlbukh far der yidisher shul un familye, 1912There it is called “Kinder kumt der friling ruft”. It was also called “Likhik iz Gots velt”. Yiddish music archivist Robert Freedman remembers singing this song in his Chaim Nakhman Bialik Folk Shul and from memoirs it is clear that the song was also popular in Zionist circles in Eastern Europe. 

Recently singer, composer and choir director Polina Shepherd has revived the song. She newly arranged and recorded the song with her London Yiddish Choir and Chutzpah choir. Here is a link to that performance.

Shepherd also printed the music and original words at this link.

The song was translated into Hebrew by the Israeli Yiddish scholar Dov Sadan and can be found at this link in the website Zemereshet. זמרשת

The original lyrics by Rivesman in Yiddish has been scanned form  Z. Kisselgof’s Lider-zamelbukh, St. Petersburg 1912 and are attached below.

We know of one recording of the song on the album Ilamay Handel Sings Portraits of Jewish Live in Song.

COMMENTARY ON THE MUSIC BY PETE RUSHEFSKY

The song uses a variant of a Hasidic-flavored melody recorded by Belf’s Romanian Ensemble for the Syrena record label as “Nakhes fun Kinder”. The melody was also recorded as part of a suite by the Leningrad (now St. Petersburg), Russia-based Lepiyansky Family of tsimbl (dulcimer) players and released on the Soviet MusTrust label.

Let’s take a closer look at the Belf version, which presents this beautiful melody in its fully-rendered form. The instrumental version of the piece is best known for its syncopated melodic gesture beginning with a rest on the first beat (a rhythmic device seen in many Hasidic nigunim):

However, the song version from Rivesman simplifies the melody, substituting four quarter notes for the first measure.

Composed in the freygish/Ahava Raba scale, the first section sets up the mode by emphasizing the first and then third degrees, repeating the phrases to create a sense of gravity. The second section switches to a call-and-response form to expand the melodic range to the fourth and fifth degrees, and hints at what will come in the final section with a quick reach up to the octave. Finally the third section lifts the melody to its climax (known in Arabic music as the “awj”) with three beats on the octave, initiating a lovely four-part walk down the freygish scale that continues into the mode’s subtonic range before resolving back up to the tonic.

There is an interesting difference between the Mervis version and the better-known version that Shepherd’s choir performs. The second section of Mervis’s version of “Kinder kumt” (starting with “Hert, di feygelekh zingen”) is reminiscent of the second section of the Belf “Nakhes fun Kinder”. In contrast, the second section of Shepherd jumps immediately up the octave like the third section of Belf. Perhaps Mervis (or whomever he learned his version from) was aware of the full melody ala Belf, and chose to sing it this way. Or possibly the variant is a result of confusion between the two melodies.

As I was contributing to this post, the wonderful Yiddish singer Eleonore Weill happened to be over giving my son Gabriel his weekly piano lesson. She graciously agreed to record herself performing the song on my iPhone (recorded April 6, 2021 in Brooklyn):

Lyrics by Rivesman published in Z. Kisselgof’s Lider-zamelbukh, St. Petersburg 1912:

“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

¨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

“Kimt der shadkhn Shame” Performed by Lifshe Schaechter-Widman

Posted in Main Collection with tags , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , on October 15, 2010 by yiddishsong

Notes by Itzik Gottesman

Ordinarily, I would not include such a fragmentary performance in this blog, as this version of Kimt der shadkhn Shame (the name “Shame” is pronounced with two syllables “Sha-me,” rhymes with “mame”) performed by Lifshe Schaechter-Widman (LSW). But the investigation into the song is intriguing. I broadcast an earlier version of this research in Yiddish on the Yiddish Forward Radio Hour on WEVD seven or eight years ago. My commentary here will also be abbreviated.

At a yard sale in Monticello, NY, the heart of the Jewish Catskills, I bought several old Yiddish 78s including one with two songs by Leon Kalisch recorded in Lemberg 1905-06. Kalisch was part of the Lemberg Yiddish theater world revolving around „Gimpel‘s Teater‟ (see: Gimpel‘s grandson‘s website; Michael Aylwards forthcoming article on Gimpel‘s theater and Jewish recordings in Lemberg on his website; and the entry on Kalisch and Gimpel in the Yiddish theater Lexicon).

Leon Kalisch

Additionally, Kalisch‘s songs and other Lemberg Yiddish singers are featured on Gerda and Franz Lechleitner‘s „phonomuseum‟ website. When I heard Kalisch sing „Der schames‟ I immediately recognized LSW‘s song:

 The 78 record label indicated that Der schames originated from the Yosef Lateiner (1853-1935) play Der seder, and I fortunately was able to buy a copy but did not find the song in the text. I donated the 78s I bought at the yard sale to Lorin Sklamberg at the YIVO sound archives and he transferred them to CD for me and he turned me onto other recordings with what I call the „Lena From Palesteena‟ melody-motif. By this I mean the melody of the phrase “Lena is the Queen of Palesteena just because she plays the concertina.”

The popular 1920s song „Lena from Palesteena” was written by Con Conrad and J. Russel Robinson, and first recorded with words by Eddie Cantor in 1920. Here is a great old version by Frank Crumit:

On page 81 of his book Klezmer! Jewish Music from Old World to Our World, Henry Sapoznik connects the melody to the klemzer tune Noch A bisl played here by accordionist Mishka Ziganoff in 1921. 

Lorin Sklamberg identified the Romanian language recording Colo’n Gradnita (There in the Little Garden) performed by S. Bernardo, no date, recorded in Bucharest, with only piano accompaniment. Bernardo is a great singer, obviously Jewish and includes “Oy veys” and some other Yiddish words:

Sklamberg also found a recording of a young Aaron Lebedeff singing the song Tate ziser (Syrena 12560) recorded in Europe (Warsaw?), no date but probably the late 1910s, (and no relation to the klezmer tune by that name recorded by several bands). Lebedeff is clearly riffing off Bernardo’s earlier recording:

Finally, Sklamberg dug up Simon Paskal’s Eppess noch, with words by Louis Gilrod, recorded in New York, 1913 – A typical comical Yiddish theater song about American Jewish life, with emphasis on food (Noch a bisl, Eppess noch – there seems to be a theme emerging).

There is much more to write about the musical reincarnations of the „Lena from Palesteena‟ motif, and I believe Prof. Martin Schwartz of Berkeley and others can play Greek, Turkish and other people‘s variants of this motif on recordings. It seems to be assumed that the Yiddish use of it came after the Romanian, but the Kalisch recording is the earliest I have found.

Back to LSW‘s song and its connection to Der Schames as sung by Kalisch. The rare rhyme „brie‟ and „Ishes tsnie‟ appears in both, so they are definitely related. Kalisch is about a shames (synagogue beadle); LSW‘s about a shadkhn named Shame. So the two lead characters are also too closely related phonetically to dismiss the notion the songs are from a single source. However, the narratives of the songs differ: LSW‘s Kimt der Shadkhn Shame is ultimately a maskilic song about the Hasidic rebbe, the “Datshn‟ (Germans – modernized Jews) and the „apikorsim,‟ the non-believers; while Kalisch‘s Der shames is clearly a theater song closely related to a play’s plot. In the song collection Der badkhn by (E)Luzer Bergman, Warsaw 1927, 1930, there is included a version that is obviously a variant of LSWs song, including the line about the „apikorsim.‟

LSW’s singing has been presented more than any other on this blog, but in Kimt der shadkhn Shame you can finally hear her perform a more upbeat comic song, even if the song is incomplete. Here is her rendition, recorded in the Bronx by Leybl Kahn in 1954 (the first chorus is incomplete– a long pause in the middle of the recording has been removed):

Kimt a shadkhn Shame
tsi mayn tate-mame
a shidikh hot er gur far mir. 

The matchmaker Shame comes
to my parents;
he has a match just for me. 

A meydl a groyse brie,
un di mame‘z an ishes-tsnie
shoyn in git, es ekt dekh di velt.

A girl, a wonderfully clever girl,
and her mother is a modest woman.
Fine and good – the world comes to an end.

Oy, oy, khotsh nem un gib im shoyn shadkhones-gelt
sheyn in git, es ekt dekh di velt.

Oy, give him the matchmaker‘s fee right away,
Fine and good, the world comes to an end.

[The chorus is incomplete due to a break in the recording]

Kimt a datsh, a higer
tsu mayn fliaskedrige,
a tshive vil er fin im aroys.

A local modern, enlightened Jew,
comes to my unsightly person,
and wants an answer from him, straight away.

Er iz a raykh kind,
un far zayne zind,
batsuln vil er mit a pidyen a gitn.

He is a wealthy child,
and for his sins,
he wants to pay a high fee to the Hasidic rabbi

Oy, oy, vi kent ir dus gor  farshteyn?
Tsitsekikn dem rebns mine, 
ven se brent af im di shkine. 
Apikorsim, vi kent ir dus farshteyn?

Oy, oy, how could you understand this?
To look upon the Rebbe‘s countenance,
when the Divine Presence burns on him;
Apostates! How could you understand.

“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.

The Center for Traditional Music and Dance is actively working with Yiddish scholar Miriam Isaacs to organize and disseminate the entire Stonehill archive. Click here to view the website. 

“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