Archive for Leybl Kahn

“Ikh bin oysgefurn di gantse velt” Performed by Lifshe Schaechter-Widman

Posted in Main Collection with tags , , , , , , , , , , , , , on July 16, 2021 by yiddishsong

Ikh bin oysgefurn di gantse velt / I Traveled the Whole World Over
A love song from the 19th century sung by Lifshe Schaechter-Widman [LSW]
Recorded by Leybl Kahn, NYC 1954

TRANSLITERATION

LSW speaks: Fin mayn mamen a folkslid; dus iz shoyn…  Ekh hob ekh es gehert mit 60 yur.

Ikh bin oysgefurn a gantse velt.
Ikh ho’ gemeynt ikh vel eraykhn [erreichen]
dus greste glik.
Tse dir, tse dir mayn tayer zis leybm.
Tse dir hot mekh getsoygn tsurik.
Tse dir, tse dir mayn tayer zis leybm.
Tse dir hot mekh getsoygn tsurik.

Vi ‘zoy ken ikh dikh libn, vi ‘zoy ken ikh dikh ern.
Vi ‘zoy ken ikh dikh gants farshteyn?
Az di heyse libe, vus hot getin brenen,
Iz geloshn gevorn mit mayn geveyn.
Az di heyse libe vus hot getin brenen,
Iz geloshn gevorn mit mayn geveyn.

[alternate second verse as remembered by her daughter Beyle Schaechter Gottesman]]

Vi ken ikh dikh libn, vi ken ikh dikh shetshn
Vi ken ikh dekh den ern?
Az di heyse libe vus hot getin brenen,
Is ousgeloshn mit mayne trern]

TRANSLATION

LSW speaks: A folksong from my mother. I heard it 60 years ago.

I traveled the whole world over,
I thought I would attain the happiest joy.
To you, to you, my dear, sweet love [literally: life]
To you, I was drawn to return.
To you, to you, my dear, sweet love
To you, I was drawn to return.

How can I love you? How can I honor you,
How can I understand you completely,
when the passionate love that burned
was extinguished with my tears.

[alternate 2nd verse]

How can I love you, how can I appreciate you,
How can I honor you?
when the passionate love that burned
was extinguished with my tears.

Lifshe Schaechter-Widman with her grandchildren, Itzik and Hyam Gottesman

Commentary by Itzik Gottesman

I have not found any variants of this beautiful lovesong that LSW remembers from the 1890s. She says that her mother Tobe knew about 30 songs but once Tobe’s husband died young, she was not in the mood to sing. But when Lifshe heard her singing a tune to herself, she asked her to sing it to her.

.ליפֿשע רעדט:  אַ פֿאָלקסליד פֿון דער מאַמען. איך האָב עס געהערט מיט 69 יאָר

.איך בין אויסגעפֿאָרן אַ גאַנצע וועלט
.איך האָב געמיינט איך וועל ערײַכן דאָס גרויסע גליק
.צו דיר, צו דיר מײַן טײַער זיס לעבן
.צו דיר, האָט מיך געצויגן צוריק

?ווי קען איך דיך ליבן, ווי קען איך דיק ערן
?ווי קען איך דיך גאַנץ פֿאַרשטיין
אַז די הייסע ליבע וואָס האָט געטין ברענען
.איד געלאָשן געוואָרן מיט מײַן געוויין.

ליפֿשעס טאָכטער, ביילע שעכטער־גאָטעסמאַן האָט געדענקט אַן אַנדער צווייטע סטראָפֿע ־ 
?ווי קען איך דיך ליבן, ווי קען איך די שעצן
?ווי קען איך דיך דען ערן
,אַז די הייסע ליבע וואָס האָט געטין ברענען
.איז אויסגעלאָשן מיט מײַנע טרערן

Lifshe Schaechter-Widman Performs “Ale meydelekh hobn khasene”

Posted in Main Collection with tags , , , , , , , , , , , , , , , , , , , , , , , , , , , , , on June 2, 2021 by yiddishsong

Ale meydelekh hobn khasene / All the Girls are Getting Married
A children’s song sung by Lifshe Schaechter-Widman, recorded by Leybl Kahn 1954, NYC

TRANSLITERATION 

LSW’s son, Mordkhe Schaechter, introduces the song: “Nokh a kinderlid” – “Another children’s song.”

Ale meydelekh hobn khasene,
Eykh blab aleyn.
Oy, mame, s’iz avade
nit sheyn.

Tate, gey afn ben-zukher,
un kloyb mir oys a bukher.
Ale meydelekh hobn khasene.
Un eykh blab aleyn. 

TRANSLATION

All the girls are getting married.
I remain alone.
Oy, mame, of course
it’s not nice.

Father, go to the ben-zokher
and pick out a groom for me. 
All the girls are getting married.
And I remain alone. 

,אַלע מיידעלעך האָבן חתונה
.איך בלײַב אַליין
אוי, מאַמע, ס’איז אַוודאי
.ניט שיין

 טאַטע, גיי אויפֿן בן־זכר
.און קלויב מיר אויס אַ בחור
.אַלע מיידעלעך האָבן חתונה
.און איך בלײַב אַליין

Commentary by Itzik Gottesman 

The third line of this short children’s song was difficult to understand, but thanks to Yiddish teacher and researcher Eliezer Niborski, I believe we have the complete correct version. 

A ben-zokher (“zukher” in LSW’s dialect) is a ritual on the Friday night following the birth of a boy. At the home of the new born, the parents serve guests and relatives wine and fruit. The phrase “ben zokher” is from Jeremiah 20:15. See Hayyim Schauss’ description of the tradition in his work The Lifetime of a Jew.

“Wedding” by Issachar Ber Ryback, c. 1930

Niborski also found the ben-zokher – bokher rhyme in two other sources. One in a children’s song that Ruth Rubin sings, “Tate, tate, gey afn ben-zukher”, as heard at YIVO’s Ruth Rubin Archive. The second he found in the essay by I. L. Peretz “Dos yidishe lebn loytn yidishn folkslid” (“Jewish Life as Depicted in Yiddish Folksong”)

Special thanks to Eliezer Niborski and the Ruth Rubin Archive at the YIVO Sound Archive. 

“Zay zhe mir gezint, zay zhe mir gezint” Performed by Lifshe Schaechter-Widman

Posted in Main Collection with tags , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , on April 23, 2021 by yiddishsong

Zay zhe mir gezint, zay zhe mir gezint / Fare thee well, fare thee well.
A version of “Di goldene pave”, sung by Lifshe Schaecter-Widman (LSW), recorded by Leybl Kahn, NYC 1954

Commentary by Itzik Gottesman

This is LSW’s version of the old and popular song more commonly called “Di gildene/goldene pave”, the “Golden Peacock”. It seems that the song gave rise to the golden peacock as a symbol referring to Yiddish folksong and Yiddish artistic creativity in general. 

Illustration by Shirley Knoring

The peacock, needless to say, has been a cross-cultural symbol for millenia. On her blog “Jewish Folk Songs” Batya Fonda discusses the various interpretations of the golden peacock and has transcribed and translated into English a couple of versions of the Yiddish folksong.

In YIVO’s Ruth Rubin Archive collection, Mary Michaels sings a version, recorded in 1956. Click here to listen.

More recently, Ruth Levin, accompanied by Alexei Belousov on guitar sings it on her recording Atlandish (2019):

LSW’s version makes no mention of the gildene pave, but a bird does remain as the central character along with the unhappy daughter/daughter-in-law. The line about having one hand appears in no other versions, and seems to me to be improvised at the moment of performance. The verses about “shver un shviger’s kest” and “a shlekhtn man” appear in all versions. 

Interestingly, Moshe Beregovski pointed out the similarity of the melody of the song’s first line to a Ukrainian song (Old Jewish Folk Music, Slobin, p. 514) But LSW starts off the song with a different melody than other versions. 

 The song is included in many collections: to name a few with musical notation: Yidishe folks-lider, Beregovski and Fefer, 276-77; Die Schonsten Lieder Der OstJuden, Kaufmann, 80-81; Thesaurus of Hebrew Oriental Melodies, vol. 9, Idelsohn, #33, page 12; Jewish Folksongs from the Baltics, Karnes, p. 20-21; Mir trogn a gezang, Mlotek, 106-107.Yiddish Folksongs from the Ruth Rubin Archive, Mlotek and Slobin, p. 45-46.; just text – Yidishe folkslider in rusland, Ginzburg and Marek, #264-265, p. 215 – 217

—————————————————

Zay zhe mir gezint
Sung by Lifshe Schaechter-Widman

Zay zhe mir gezint, zay zhe mir gezint
mayn tayere mame,
Ekh fur fin dir avek
Say es vet mir git zayn, say es vet mir
shlekht zayn
Kimen vel ekh mer nisht tsirik. 
Say es vet mir git zayn, say es vet mir
shlekht zayn
Kimen vel ekh mer nisht tsirik. 

Farewell, farewell, my dear mother.
I am going away.
Whether it will be good, whether it will be bad
I will not be coming back.

Azoy vi s’iz biter mayn mame, miter
A feygele oyf deym yam. 
A feygele oyf deym yam.
Azoy i’ dekh biter, mayn mame, miter,
az me hot a shlekhtn man.

Just as it is bitter mother dear,
for a bird over the sea,
so it is bitter mother dear
to have a cruel husband.

Azoy vi s’iz biter, mayn tayere miter,
a feygele in a fremd land.
a feygele in a fremd land.
Azoy iz biter mayn mame, miter
az m’ot nor eyn hant.
Azoy iz biter mayn mame, miter
az men hot nor eyn hant.

Just as it’s bitter dear mother
for a bird in a strange land,
so it is bitter mother dear,
when you have just one hand.

Azoy vi s’iz biter mayn tayere miter
a feygele un a neyst.
a feygele un a neyst.
Azoy iz biter mayn mame, miter
shver un shvigers kest.
Azoy iz biter mayn mame, miter
shver un shvigers kest.

Just as it’s bitter my dear mother
a bird without a nest,
so it is bitter my dear mother
to live with my in-laws. 

Zay mir gezint mayn tayere mame,
ikh fur fun dir avek. 
Say es vet mir git zayn,
say es vet mir shlekht zayn. 
ikh vel nit kimen tsirik.
Say es vet mir git zayn,
say es vet mir shlekht zayn. 
Ikh kim nit mer tsurik. 

Farewell, farewell my dear mother,
I am going away.
Whether it will go well for me, 
or go poorly,
I will not be coming back. 

,זײַ זשע מיר געזונט, זײַ זשע מיר געזונט
.מײַן טײַערע מאַמע, איך פֿאָר פֿון דיר אַוועק
,סײַ עס וועט מיר גוט גיין
,סײַ עס וועט מיר שלעכט גיין
.קומען וועל איך מער נישט צוריק

,אַזוי ווי ס’איז ביטער, מײַן מאַמע־מוטער
.אַ פֿייגעלע אויף דעם ים, אַ פֿייגעלע אויף דעם ים
,אַזוי איז ביטער מײַן מאַמע־מוטער
.אַז מע האָט אַ שלעכטן מאַן

,אַזוי ווי ס’איז ביטער, מײַן מאַמע־מוטער
,אַ פֿייגעלע אין אַ פֿרעמד לאַנד
,אַזוי איז ביטער מײַן מאַמע־מוטער
.אַז מע האָט נאָר איין האַנט

,אַזוי ווי ס’איז ביטער, מײַן מאַמע־מוטער
,אַ פֿייגעלע אָן אַ נעסט
,אַזוי איז ביטער מײַן מאַמע־מוטער
.שווער און שוויגערס קעסט

. מען האָט נאָר איין האַנט

,זײַ זשע מיר געזונט, זײַ זשע מיר געזונט
.מײַן טײַערע מאַמע, איך פֿאָר פֿון דיר אַוועק
,סײַ עס וועט מיר גוט גיין
,סײַ עס וועט מיר שלעכט גיין
.קומען וועל איך מער נישט צוריק

“Di zin fargeyt far nakht” Performed by Lifshe Schaechter-Widman

Posted in Main Collection with tags , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , on February 4, 2021 by yiddishsong

די זון פֿאַרגייט פֿאַר נאַכט / Di zin fargeyt far nakht / The Sun Sets at Dusk
Sung by Lifshe Schaechter-Widman, recorded by Leybl Kahn, NYC 1954.

Lifshe Schaechter-Widman at a NY bungalow colony, 1950s

TRANSLITERATION

Di zin fargeyt far nakht. Dus meydele shteyt in drosn.
Di bekelekh vern ir nas.  Di koykhes geyen ir os.
Zi shteyt in vart af deym ort,vi zi fleygt im tumid zeyn.
Itst shteyt zi azoy lang in vart du aleyn. 

Du vi ikh shtey in mayne trern tien gisn.
O du, o du iz dus ertele vi mir fleygn mir beyde shmisn. 
Ot du o iz do iz dus ertele vi mir fleygn beyde shteyn.
Itstert bin ikh nebekh geblibn aleyn. 

Mamenyu getraye, vus eksti mir mayn leybn.
Di ‘ost bay mir tsigenimen mayn khayes, mayn gold.
Host bay mir tsigenemen mayn rekhte hant.
Host im farshikt in a fremd land.

Sheyn bisti lyube af deym tuvl tse muln.
Se nishtu aza keyser dayn sheynkeyt tsi batsuln.
Sheyn bisti lyube tsi sheyn iz dayn numen.
Dayne sheyne bekelekh vi di sheyne blumen.

Mamenyu, ikh beyt ‘ekh breng im tsirik.
Breyng mir mayn leybn breng mir mayn glik. 

TRANSLATION

The sun sets at dusk. The girl is standing outside.
Her cheeks are getting wet. Her strength is weakening.
She stands and waits at that place where she always saw him. 
Now she stands, alas, so long waiting alone.

Here where I stand and my tears gush.
Oh, here is the place where we always used to talk.
Here is the spot where we used to stand.
Now I , alas, am left alone.

Mother dear, why do  you shorten my years?
You took away my life, my gold.
You took away my right hand.
And sent him away to a strange land.

Beautiful, you are my love to paint on the tablet.
There is no emperor who can pay for your beauty.
Beautiful, you are my love, too beautiful is your name.
Your beautiful cheeks, like the beautiful flowers.


Mother, I beg you, bring him back.
Bring me my dearest, bring me my happiness.

די זין פֿאַרגייט פֿאַר נאַכט
געזונדען פֿון ליפֿשע שעכטער־ווידמאַן
רעקאָרדירט פֿון לייבל כּהן, 1954, ניו־יאָרק

.די זון פֿאַרגייט פֿאַר נאַכט, דאָס מיידעלע שטייט אין דרויסן
.די בעקעלעך ווערן איר נאַס, די כּוחות גייען איר אויס
.זי שטייט און וואַרט אויף דעם אָרט, וווּ זי פֿלעגט אים תּמיד זען
.איצט שטייט זי אַזוי לאַנג און וואַרט דאָ אַליין

.דאָ וווּ איך שטיי ־ און מײַנע טרערן טוען גיסן
.אָט דאָ אָ דאָ איז דאָס ערטעלע, וווּ מיר פֿלעגן מיר ביידע שמיסן
.אָט דאָ אָ דאָ איז דאָס ערטעלע, וווּ מיר פֿלעגן ביידע שטיין
.איצטערט בין איך, נעבעך, געבליבן אַליין

.מאַמעניו געטרײַע, וואָס עקסטו מיר מײַן לעבן
.דו האָסט בײַ מיר צוגענעמען מײַן חיות, מײַן גאָלד
.האָסט בײַ מיר צוגענעמען מײַן רעכטע האַנט
 .האָסט אים פֿאַרשיקט אין אַ פֿרעמד לאַנד

.שיין ביסטו ליובע, אויף דעם טאָוול צו מאָלן
.סע נישטאָ אַזאַ קייסער דײַן שיינקייט צו באַצאָלן
.שיין ביסטו ליובע, צו שיין איז דײַן נאָמען
.דײַנע שיינע בעקעלעך, ווי די שיינע בלומען

.מאַמעניו, איך בעט דיך, ברענג אים צוריק
.ברענג מיר מײַן לעבן. ברענג מיר מײַן גליק

Commentary by Itzik Gottesman

Di zin fargeyt far nakht is among Lifshe Schaechter Widman’s (LSW’s) most moving performances– and that ending!

I have found 3 other variants of the song which I am attaching: one from Zhitomir (Ukraine) in Skuditski’s Folklor-lider (1936) p.153;  one from the Kovensk region in Lithuania in the Ginzburg and Marek collection Yidishe folkslider in Rusland (1901) p. 168; and one in Nukhem (Natan) Shakhnovskiy’s Lider gezungen funem folk (1948) p. 20. Shakhnovsky was from Kremenchuk in the Ukraine and it seems most of the songs were heard there. In Shakhnovsky is there a printed melody similar to LSW’s. The texts of the two versions from the Ukraine are quite similar while the Lithuanian one has a refrain not found in the others. All of these variants are attached below.

The folk poetry of this song is quite striking and I believe it is quite old. I translated “tovl”, which usually means blackboard, as “tablet”, but “slate” or “board” are also possible translations. The emphasis on the place where they met and spent time together is beautiful in its simplicity. 

Skuditski’s Folklor-lider (1936) p.153:

Nukhem (Natan) Shakhnovskiy’s Lider gezungen funem folk (1948) p. 20:

Skuditski’s Folklor-lider (1936) p.153:

“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

“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:

¨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

“Of di grine felder/Dos fertsnte yor” – Two Performances

Posted in Main Collection with tags , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , on July 31, 2020 by yiddishsong

Of di grine felder/Dos fertsnte yor / On the green fields/The Year 1914

This week we are presenting two performances of this song:

1) Sara Nomberg-Przytyk (recorded by Wolf Krakowski, Way’s Mills, Quebec, Canada, 1986):

2) Beyle Schaechter-Gottesman (BSG), Lifshe Schaechter-Widman (LSW) and Jonas Gottesman (recorded by Leybl Kahn, Bronx, 1954):

Commentary by Itzik Gottesman:

Though we have chosen to feature two versions of the song that begin “Of di grine felder, velder”, the song is also commonly known as “Dos 14te yor” with variants that begin with “Dos 14te yor is ongekumen, oy vey” (“The 14th Year Has Arrived”). Among the singers who have recorded versions of this song: Sidor Belarsky, Majer Bogdanski, Leibu Levin and more recently Michael Alpert, “Psoy and the Israelifts” and Lorin Sklamberg/ Susan McKeown.

Michael Alpert’s a capella version of the song can be heard here. Plus, below is a contemporary interpretation of the song by Psoy and the Israelifts titled “1914” found on YouTube:

In YIVO’s Ruth Rubin’s Archive there are field recordings by Martn Birnbaum, Chinke Asher and Hannah Rosenberg. In the volume Old Jewish Folk Music: The Collections and Writings of Moshe Beregovsky (Mark Slobin, U. Pennsylvania Press, 1982; Syracuse University Press, 2000) there are 7 versions with melodies!

The song became very popular over a wide area of Eastern Europe during and after the first world war. So popular that it was recalled with amusement in a chapter in B. Kuczerer’s [קוטשער] Yiddish memoirs of Warsaw Geven a mol varshe, (Paris, 1955). He begins the chapter on the 1914 German occupation of Warsaw in this way:

“The 14th year has arrived – oy vey!

And soon it [the song] enveloped everyone and everything as if by magic… Day and night. Wherever you go, wherever you stand. In every street, in every courtyard, in every corner.

Who sang it loudly to arouse pity. Who sang it quietly, for oneself, to get it off your chest. And everywhere the same song. Everywhere the same melody, the same moan, the same tears.

‘The 14th year has arrived – oy vey!'”  (p. 59)

But some versions of the song are about later years. In the Sofia Magid collection Unser Rebbe, unser Stalin, Basya Fayler sings about the “Dos akhtsnte yor” (“The18th year” p. 277 – 79). The linguist Prof. Moshe Taube remembers his father singing this song about “Dos 19te yor” referring to the Polish violence against Jews at that time (oral communication).

THE UKRAINIAN CONNECTION

This song can ultimately can be traced back to a Ukrainian song of the 1830s. In a review of a lecture by the Polish folklorist Jan Byston written by Max Weinreich, published in Yidishe filologye heft. 2/3, March-June, 1924, Weinreich refers to the first publication of this Yiddish song in the periodical Der Jude (n.1-2, April-May 1917 p. 123-124) in which the collector Anshl (Anselm) Kleynman remembers how in the trenches of 1914-1915 some Ukrainian soldiers sang their version, and Jewish soldiers heard it, translated it and it spread from there. In this lecture that Weinreich attended, Bystron pointed out that the song in Ukrainian was sung as far back as 1833.

Prof. Robert Rothstein found two versions of the Ukrainian song from 1834. He writes: “One stanza was found among Aleksander Pushkin’s papers, written on the back of a letter from Nikolai Gogol. Pushkin died in 1837.” He adds “It’s also known as Чорна рілля ізорана (Chorna rillia izorana – The Black Farm Field Has Been Dug Up). The reference is to the chornozem, the rich black soil of Ukraine.” [communication via email]

Inspired by the song, the Polish folk/death metal band Kryvoda uses a stark image of a crow on a dead soldier for their 2014 album entitled “Kruki”. Below you can hear their performance of Чорна рілля [“Chorna rillia”]:

The website “Yidlid.org” has written out a long version of the words in Yiddish, transliterated Yiddish, French and English and included the melody from Belarsky’s book

Longer versions can also be found in Shloyme Bastomski’s Yiddish folksong collection Baym kval pages 132-133 and Immanuel Olsvanger’s Rosinkess mit mandlen, 1920, pp. 259-261.

A note on the LSW/BSG version of “Oyf di grine felder, velder”: This is the only recording I have found which features my father, Jonas Gottesman (1914 – 1995), a physician born in Siret, Romania, singing along with Lifshe, his mother-in-law, and wife Beyle. He was a wonderful baritone singer and was the only one in the family who could harmonize, as can be heard on this recording.

Special thanks with help for this post to Wolf Krakowsky, Eliezer Niborski and Prof. Robert Rothstein.

TRANSLITERATION OF NOMBERG-PRZYTYK’s VERSION (Translation is on the video)

Of di grine felder un velder, oy vay, oy vay.
Of di grine felder un velder
ligt mit koyln badekt a zelner oy vay, oy vay
ligt mit koyln badekt a zelner oy vay, oy vay

Shvartse foygl kimen tsi flien oy vay, oy vay.
kumt tsu flien a shvartser foygl
un dlubet im oys di bayde oygn, oy vay, oy vay
dlubet im oys di bayde oygn, oy vay, oy vay.

Ver vet nukh im kadish zugn oy vay, oy vay
Ver vet nukh im kadish zugn?
Ver vet nukh im vaynen un klugn oy vay, oy vay
Ver vet nukh im vaynen un klugn oy vay, oy vay

Of di grine felder un velder, oy vay, oy vay.
Of di grine felder un velder
ligt mit koyln badekt a zelner oy vay, oy vay
ligt mit koyln badekt a zelner oy vay, oy vay

TRANSLITERATION and TRANSLATION OF LSW/BSG/JG VERSION

Of di grine, felder velder, vey, vey
Of di grine, felder velder,
ligt mit koyln badekt a zelner, vey, vey,
ligt mit koyln badekt a zelner, vey, vey.

On the green fields, woods, vey, vey!
On the green fields, woods
Lays covered with bullets a soldier, vey, vey
Lays covered with bullets a soldier, vey, vey

Kim tse flien shvartser foygl, vey, vey
kim tse flien shvartser foygl,
dzhibet oys bay im di oygn, oy vey.
dzhibet oys bay im di oygn, vey, vey.

Come fly here black bird, vey, vey
Come fly black bird
and peck his eyes out, vey, vey.
and peck his eyes out, vey, vey.

Sheyner foygl, shvartse vorone vey, vey
Sheyner foygl, shvartse vorona,
fli avek tsi mayn mame, vey vey,
fli avek tsi mayn mame, vey vey.

Black bird, black crow, vey, vey
Black bird, black crow
fly away to my mother, vey, vey.
fly away to my mother, vey, vey.

Zolst ir fin mayn toyt nisht zugn, vey, vey,
zolst ir fin mayn toyt nisht zugn,
anit vet zi nit oyfhern klugn vey, vey.
anit vet zi nit oyfhern klugn vey, vey.

Do not tell her of my death, vey vey
Do not tell her of my death
for she will cry and lament, vey, vey
for she will cry and lament, vey, vey.

Ver vet nukh mir veynen in klugn vey, vey
ver vet nukh mir veynen in klugn,
ver vet nukh mir kadish zugn? vey, vey.
ver vet nukh mir kadish zugn? vey, vey

Who will cry and lament for me? vey, vey
Who will cry and lament for me?
Who will say Kaddish for me? vey, vey.
Who will say Kaddish for me? vey, vey.

Nor dus ferdl, dus getraye, vey, vey
nur dus ferdl dus getraye
vet nukhgeyn nukh mayn levaye, vey, vey.
vet nukhgeyn nukh mayn levaye, vey, vey.

Only my faithful horse, vey, vey.
Only my faithful horse
Will follow at my funeral, vey, vey.
Will follow at my funeral, vey, vey.

TRANSCRIPTION OF NOMBERG-PRZYTYK’s VERSION:

nomberg 1914

TRANSCRIPTION OF LSW/BSG/JG’s VERSION:

LSW 1914 1LSW 1914 2

“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

“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