Lomir ale in eynem marshirn / Let’s All March Together
Sung by Beyle Schaechter-Gottesman (BSG), recorded by Itzik Gottesman, Bronx, 2010.
Commentary by Itzik Gottesman
Beyle Schaechter-Gottesman on a picnic outside of Chernovitz with friends, mid 1930s. Probably from the group leftist Zionist group Hashomer Hatzair.
A Yiddish school song that Beyle Schaechter Gottesman learned in Chernovitz, Romania, later 1920s, early 1930s either in the Bundist Morgnroyt school or the more leftist Der yidisher shul-fareyn.
TRANSLITERATION
Lomir ale in eynem marshirn
Af di felder shpatsirn azoy — eyns, tsvey.
Lomir ale in eynem zikh rirn
Af di veygn zikh rirn azoy – eyns, tsvey
Purlekh, purlekh geshlosene reyen;
in der mit zol keyner nisht zan.
Lomir geyn in geshlosene reyen,
Lomir geyn, lomir geyn, lomir geyn.
TRANSLATION
Let’s all march together
In the fields, let’s go this way – one, two.
Let’s all move together;
on the roads let’s move – one, two.
As couples let us close ranks,
no one should remain in the middle.
Let’s close ranks,
Let’s go, let’s go, let’s go.
Di goldene land / The Golden Land A song by Elyokum Zunser
sung by Paul Lipnick
Commentary by Itzik Gottesman
This week’s Yiddish song comes from Houston resident Elton Lipnick: an old home recording of his father Paul Lipnick singing the Eliyokum Zunser (1836-1913) song Di goldene medine(The Golden Land).
Paul (Paltiel) Lipnick (1903 – 1997) was born in Balbirishuk, now Balbieriskis, Lithuania. He arrived in Galveston, TX with is mother and older sister June 10, 1907 – the first year of the “Galveston Movement/Plan” which diverted immigrant Jews from the East Coast to the southwest US.
Paul’s father Sorach arrived earlier to Ellis Island in 1904, and it is in NYC that he apparently learned this song which his son then learned from him in Texas. According to Elton Lipnick the song was recorded sometime between 1962 – 1976. Paul spoke fluent Yiddish.
Three generations of Lipnicks: Paul, his son Elton, and his grandson David (taken 1990 -1992).
The bracketed numbers in the transliteration correspond to the same lines in the original Zunser Yiddish text as found in The Works of Elyokum Zunser: A Critical Edition edited by Mordkhe Schaechter, YIVO 1964. By comparing the two, one can follow how this song was folklorized. This Yiddish text is attached, as is the music as found in Geklibene lider fun Eliyokum Zunser NY 1928.
According to Zunser’s biographer Sol Liptzin, he wrote “Columbus and Washington,” a song that lauds the American ideal of freedom and democracy, during his last days in Minsk and completed it on board the ship in 1889. Di Goldene Land was written in 1891 expresses his disappointment after just a couple of years in NYC.
On YouTube there is a more theatrical recording of this song by the Jewish People’s Philharmonic Chorus, of New York from 2014, conducted by Binyumen Schaechter.
In Paul Lipnick’s performance the first few words are missing but have been added in brackets according to the printed version of Zunser’s songs. Though quite popular in its time, I have found no LP/CD version of this song. Followers of this blog will note the resemblance in the melody to an earlier posted Zunser song Rokhl mevakho a boneho.
Thanks to Dr. Melissa Weininger at Rice University for making the connection with Elton Lipnick and to Elton Lipnick for the tape, photo and biographical information.
TRANSLITERATION
[Fun Amerike hob ikh] als kind gehert [1]
ven tsvey fleygn redn banand.
Vi gliklekh me lebt af Columbus’ erd;
es iz dokh a goldene land.
Ikh bin ahingekumenת dem seyfer durkhgekukt [5]
fil trern, troyer, shteyt af yeder blat gedrukt.
In di enge gasn vu di mase shteyt gedikht,
fil oreme, fintsere; der umglik ligt zey afn gezikht.
Zey shteyen fun fri biz bay nakht [9]
di lipn farbrent un farshmakht.
Der iz mafkir zayn kind far a “sent”
dem varft men fun veynung far rent.
In shtub iz der dales dokh ful. [93]
Ot rayst men op kinder fun “skul.”
Zey blaybn fargrebt, on farshatnd,
un dos ruft men “a goldene land.”
In New Yorker downtown to git nor a blik [81]
vu di luft iz a “regeler” pest.
Men ligt in di tenements a kop oyf a kop
vi di hering in di barlekh geprest
Ver ken dos tsuzen dem tsar [89]
Vi kinderlekh shpringen fun kar
mit di newspapers ful in di hent.
vi zey farkiln zikh tsu fardinen a “sent.”
In shtub iz der dales dokh ful,
ot rayst men op kinder fun “skul”.
Zey blaybn fargrebt, on farshatnd,
un dos ruft men a “goldene land”.
Dem arbeters yor shvimt im arum[17]
in a taykh fun zayn eygenem shveys.
Er horevet in “bizi,” un hungert in “slek.”
Un iz shtendik in shrek mit zayn “plays”. [place]
Git eynem di mashine a ris.[29]
Ot blaybn di shteper on fis.
Der on a fus un der on a hant.
Un dos ruft men a “goldene land”.
Nor lebn, lebt dokh der gvir in ir. [97]
Er bazitst dokh a kenigraykh.
Vos in Europe a firsht iz in America a gvir.
Der makht iz fun beydn glaykh.
Es shat im keyn konkurentsi
zayn kapital iz greys. [103]
Er git a shpil a vaylinker
vern ale kleyner bald oys.
Vi groys iz zayn makht un zayn vort
Er hot dokh di deye in kort.
Iber im gilt nisht keyn shtand [111]
tsu im iz di goldene land.
TRANSLATION
[About America I ] had heard as a child
when two people conversed.
How lucky one lives on Columbus’ ground;
It is truly a Golden Land.
I arrived and read through this “holy book”.
Many tears, sorrow is printed on each page.
In the narrow streets where the masses are thick,
Poor, dark; bad fortune is seen on their faces.
They stand from morning to night.
The lips burnt and faint.
This one sacrifices his child for a cent,
That one gets thrown out of his flat because of rent.
The home is full of poverty.
Children are ripped out of school.
They remain ignorant, unintelligent,
and you call this “a Golden Land”
In downtown New York: take a look
where the air is regularly polluted.
The tenements are crowded with people,
like herrings squeezed in barrels.
Who could stand and watch this sorrow
as children jump from the car [trolley car]
with hands full of newspapers
as they catch cold to earn a cent.
The home is full of poverty.
Children are taken out of school.
They remain ignorant, unintelligent,
and you call this “a Golden Land”.
The worker’s year swims around him
in a river of his own sweat.
He labors when its busy, starves when its “slack” [no work]
And is always fearful of his “place” [place in line for work]
The machine gives someone a tear
leaving the leather workers with no legs.
This one has no foot, that one no hand
And this you call “a Golden Land”.
Yet there are the wealthy who live there,
he possesses an entire kingdom.
What in Europe was a prince, is in America a wealthy man;
the power of both is equal.
No competition can harm him;
his capital is large.
He plays with them awhile
and soon is rid of all the smaller ones.
How great is his power and his word.
He has the authority in his pocket.
No social position applies to him.
For him is this a “Golden Land.”
This week’s post features a song, Ot her ikh vider a heymishe lidele (אָט הער איך ווידער אַ היימישע לידעלע / Now I Hear Again a Hometown Song), that was apparently very popular in the 1910s and 1920s but has been mostly forgotten today. This field recording of the singer Yehudis Eisenman was made by Beyle Schaechter-Gottesman at the same time as Bald vet zayn a regn in the Bronx, 1993.
The poem is by the poet Yoysef Yofe (יוסף יפֿה /Joseph Jaffe) and has been titled Hemat, Heim, and Mayn Litvishe shtetele among others. Yofe was born in 1865 in Salant, near Kaunas/Kovne. He came to the US in 1892 and died in 1938 in the Bronx, NY. (Scans of Yiddish text taken from Yidishe khrestomatye, ed. Avrom Reisin, 1908 are attached). Yofe was also the writer of at least one other Yiddish song, Dem zeydns brokhe (Grandfather’s Blessing).
Yoysef Yofe
In Zalmen Reisin’s Leksikon fun der yidisher literatur, prese un filologye, volume 1, Vilna, 1926, this poem-turned-song by Yofe is specifically mentioned:
זייער פּאָפּולער איז בשעתו געווען זײַן ליד „היימאַט” (אָט זע איך ווידער מײַן היימישעס שטעטעלע) צו ערשט געדרוקט אין “יוד”, וואָס איז פֿיל געזונגען געוואָרן.
“Very popular in its time was his poem ‘Heimat’ (Here I see again my hometown), first published in Der Yud which was often sung.” I believe that Eisenman’s melody is the one sung in the 1920s.
In the Robert and Molly Freedman Jewish Sound Archive at the University of Pennsylvania, a version with the same melody can be heard on the CD Herman Snyder and Friends at Home which is from a field recording cassette made by Robert Freedman in Florida in the 1970s or 80s. We are attaching that wonderful recording at the end of the post.
If this is the Herman Snyder whom I think it is, then his Yiddish name was Khayim Shnayder and he and fellow folksinger Isaac Rymer were best friends in NY. Though I never met him and never heard him before, Shnayder was known for his wonderful Yiddish folksinging and I was so glad to hear this field tape recording. You can also hear Rymer talking or singing along in the background of many songs of this CD.
Sidor Belarsky recorded this song with a different melody under the title Mayn Shtetele on the LP Sidor Belarsky in a Yiddish Song Recital (1964). The composer of the Belarsky version was Paul Discount. Another melody by the composer David Botwinik was recorded by Cantor Henry Rosenblat, Cantor Moshe Ganchoff, and Lisa Wilson with the title Di litvishe shtetele. Wilson’s performance can be heard on the CD of David Botwinik’s compositions From Holocaust to Life.
Chana and Joseph Mlotek discuss this song in their Forverts column Perl fun der yidisher literatur (Sept. 26, 1971, April 19, 1996), but I could not obtain a copy of these articles.
Thanks to Robert Freedman for his assistance with this week’s blog entry.
Recording of Yehudis Eisenman:
Recording of Herman Snyder:
Ot her ikh vider a heymishe lidele
Ot ze ikh vider dem eyruv, dem tsoym.
Bistu dos take mayn heymishe shtetele
Oder ikh ze dir in troym?
Ot shteyt di kretshmele noent lebn grobn do,
hekdeshl bedele, alts vi geven.
Kleyninke oreme, heymishe shtetele,
Lang hob ikh dir nit gezen.
Ot shteyt der beys-medreshl, a khurve, a moyerl.
Fentster tsebrokhene, krumlekhe vent.
Shtibelekh kvorimlekh, dekhelekh gezunkene,
vider hob ikh aykh derkent.
Zogt mir vu zaynen yetst mayne khaverimlekh
lebn zey, vandlen zey, zaynen zey toyt?
Zing fun dem vigele, zing fun dem tsigele,
zing fun der yidisher noyt.
Tsit zikh mayn lidele, eynzam un troyerik,
trerelekh heysinke gor on a shir.
Zise derinerungen, kindershe, herlekhe
lebn in harts uf bay mir.
Now I hear once again a hometown song,
now I see again the eruv, the fence.
Are you indeed my hometown
or am I seeing you in a dream?
Here stands the tavern near the ditch.
Poorhouse and bathhouse as they were before.
Delicate poor ones, my hometown,
Long have I not seen you.
Here stands the house of prayer, a ruin, a stone wall,
broken windows, crooked walls.
Little houses like graves, sunken roofs –
I have recognized you again.
Tell me where are my friends now?
Are they alive, have they wandered, are they dead?
Sing of the cradle; sing of the little goat,
sing of Jewish poverty.
My poem stretches lonely and sad.
Hot tears without end.
Sweet, beautiful memories of childhood,
live in my heart.
During a visit to our home in the Bronx in the 1993 by the Yiddish writer Tsvi/Zvi Eisenman and his wife Yudeska/Yehudis Eisenman (1916 – 1998), Ms. Eisenman sang three songs which are not well known.
Yudeska and Tsvi Eisenman with Beyle Schaechter-Gottesman (center)
Yudeska Eisenman was born in Pinsk 1916 and made aliyah to Israel in 1939. She died in 1998. For many years she and Zvi lived on the kibbutz Alonim (אלונים).
This week we present the first song from that recording session – “Bald vet zayn a regn” (“Soon a Rain Will Come”). The recording was done by my mother, Beyle Schaechter-Gottesman. The words are by A. Lutsky (pen name for Arn Tsuker 1894 – 1957) and can be found in his volume Nemt es; s’iz gut far aykh, New York 1927.
This version of the song is the same as the one in the song collection Azoy hobn mir gezungen (אזוי האָבן מיר געזונגען), published in Tel-Aviv, 1974, compiled by Khonen Pozniak. Only a line or two differ slightly.
Pozniak attended a Yiddish secular school in Warsaw, a “Borochov shul”, and his collection represents the songs he remembers from that school and the secular Tsysho Yiddish schools of Poland between the world wars (see Tsysho in the YIVO Encyclopedia). Scans of the melody and text in the Pozniak collection are attached.
There are two recordings of this song on LP with different melodies. One is sung by Bella Sauer with a melody composed by Lazar Weiner. Another is by Morechai Yardeini, composed in 1960.
Through Eisenman’s performance of Bald vet zayn a regn one can imagine how the school children enjoyed singing the playful climax of the song “Un er laaaaakht….”
Thanks to Lorin Sklamberg and the YIVO Sound Archives and Bella Bryks-Klein for their help with this posting.
Spoken by Eisenman:
Bald vet zayn a regn, Lutskis
Bald vet zayn a regn
azoy dertseylt di gas;
shteyen ale hayzer,
farkhoyshekhte un blas. (2X)
Kumt a zun fun himl,
shtelt zikh op in gas. (2X)
Un er lakht, un er lakht, un lakht.
S’vet nit zayn keyn regn.
Ikh hob nor gemakht a shpas!
Soon a Rain Will Come
Spoken by Eisenman:
“‘Bald vet zayn a regn by Lutsky”
Soon a rain will come.
So says the street.
All the houses seem
dark and pale. (2X)
A sun comes down from the sky
and stops in the street. (2X)
And he laughs, and he laughs,
and he laughs!
“There won’t be any rain
I was only joking!”
The singer of this week’s ballad, Erev yon-kiper noent tsu kol-nidre (The Eve of Yom-kippur, Right Before Kol-Nidre), isSarah (Sore) Kessler. The recording is from the Ruth Rubin Collection at YIVO. Rubin recorded it in 1949.
This song tells of a Jewish girl running away with a non-Jewish boy on the eve of Yom-kippur. In Kessler’s version he is referred to as a “sheygets”.In two other versions from the Sofia Magid collection (Unser Rebbe, unser Stalin edited by Elvira Grozinger and Susi Hudak-Lazic, Harrasowitz Verlag, Wiesbaden, 2008) he is called an “eyn orl fun kristen geboyrn” (one who is uncircumcised born a Christian).
“Yom Kippur Eve” by Mayer Kirshenblatt from the book “They Called Me Mayer July: Painted Memories of a Jewish Childhood in Poland Before the Holocaust” (courtesy Prof. Barbara Kirshenblatt-Gimblett)
We have included the Kessler audio, the transliteration and translation, scans of the Magid versions and a PDF of the Yiddish words in Yiddish as sung by Kessler. The transliteration reflects her Yiddish dialect.
The singer, Soreh Kessler, from the Polish town of Czyżew (Yiddish name:”Tshizheve”) between Warsaw and Bialystok, recorded songs for Ruth Rubin at the beginning of Rubin’s field recording project in New York, 1947 to 1949.
When comparing the Magid versions and Kessler’s version it is clear that a crucial scene has been left out of Kessler’s: the one in which the Christian boy tells the runaway girl that he never loved her and was just kidding. She then returns to find that her parents died from grief.
One word is not clear to me – the fourth line of the first two stanzas – “____ un tinkl”. In Magid’s versions the word is “nakht” but here it sounds like “khmurne”, which means gloomy.
Recording is courtesy the Max and Frieda Weinstein Archive of Recorded Sound at the YIVO Institute for Jewish Research (Lorin Sklamberg, Sound Archivist). Thanks also to Dr. Paul Glasser for help with the town name.
TRANSLITERATION
SPOKEN: Dos lid hob ikh gehert in mayn shtetl Czyzew in poyln. Az es vet shoyn zayn tsvantsik, oder finf un tsvantsik yor tsayt.
Erev-yon-kiper noent tsi kol-nidre,
ven me geyt shoyn in talis in kitl.
un der futer der frimer er bentsht zayn bas-yekhidl,
In droysn vert khmurne (?) un tinkl.
Di muter di frime bay Got burekh-hi tit zi beytn,
bay di veksene likhtlekh in vinkl.
Ze bentsht oykh ir tokhter, ir bas-yekhidl.
In droysn vert khmurne un tinkl.
Ven di bas-yekhidl iz in hoyz aleyn farblibn,
a simen hot es zi im gegeybn.
Dort kletert eyner ariber iber dem parkan.
Dos iz ir gelibter geveyzn.
Ven futer un miter zenen tsurik aheymgekimen
zeyer bas-yekhidl nisht getrofn.
Dort bay di shkheynim hert zikh a troyerike shtime,
az mit a sheygetz iz zi antlofn.
Borves un naket lozt zi zikh loyfn,
iber berg un shteyner un toln.
Azoy vi zi iz nor tsu ir elterns hoyz gekimen –
kayn futer, kayn muter nisht getrofn.
Oyf deym beys-almon lozt zi zikh loyfn.
Zi iz shoyn arunter fun zinen.
Oyf deym beys-almon oyf dem mamenyus keyver
a teyter hot men zi gefinen.
TRANSLATION
Spoken: I heard this song in my town Czyzew in Poland. It must be 20 or 25 years ago.
On the eve of Yom-Kippur just before Kol Nidre
When one goes in talis and kitl [prayer shawl & white linen coat]
And the pious father blesses his only daughter
Outside it is gloomy and dark.
The pious mother prays to God, may he be blessed,
by wax candles in the corner.
She also blesses her daughter, her only daughter.
Outside is gloomy and dark.
When the only daughter remained alone at home,
she gave him a sign.
There climbs someone, over the fence –
that was her lover.
When father and mother returned home,
they did not find their only daughter.
From the neighbors you could hear a plaintive cry –
she ran off with a non-Jewish boy.
Barefoot and naked she wildly runs
Over mountains and stones and valleys
She approached her parent’s house –
but no father, no mother did she find.
To the cemetery she wildly runs.
She has already lost her mind.
On the cemetery on her mother’s grave
they found her dead.
EREV YOM KIPUR FROM SOFIA MAGID COLLECTION (Grozinger and Hudak-Lazic, 2008):
Iz Reyzele a meydl Reyzele is a Girl
Performance by Chaya Fiyzerman Friedman
Commentary by Itzik Gottesman
A student at University of Texas at Austin, Brooke Fallek video recorded her grandmother, Chaya Fiyzerman Friedman (b. 1929, Vilna) in New Jersey, Fall 2014, singing this song about a toy donkey (eyzele) which she learned by sneaking into the Yiddish theater in the Vilna ghetto.
Picture of a Jewish girl in Poland, 1930s
Fallek writes about her grandmother – “Her mother hid her in a knapsack at the time of the selection at the closing of the ghetto. They were sent to the Stutthof concentration camp in Latvia. She had to hide in camp since she was a child and should have died A Nazi soldier found her and took a liking to her – he had a daughter her age.
Both she and her mother survived and went to Berlin after the war to a Displaced Persons camp. She came to New York, attended high school and married David Friedman – also a partisan survivor, in 1950. They were married for 53 years until his death. They have 3 children and 8 grandchildren.”
Iz Reyzl a meydl, a shtiferke a bren.
Hot Reyzl in a fentster an eyzele derzen.
Vert Reyzl tsetumlt, zi vil an eyzele vos lakht.
Hot papa ir anumlt fun yard aza gebrakht.
Ay, ay ay Reyzele hot zi an eyzele
mit fislekh kurtsinke, oyern lang.
A kvetsh a knepele, rirt zikh dos kepele,
Shoklen un viglen zikh af yo un neyn.
Oy, an umglik hot getrofn
shloft Reyzl nisht bay nakht.
Der eyzl iz tsebrokhn
iz Reyzl umgebrakht.
Ay, ay ay Reyzele,
hot gehat an eyzele.
mit fislekh kurtsinke, oyern lang.
Reyzl, a girl full of mischief and zeal.
Suddenly spotted in the window a donkey.
So Reyzl gets excited – she wants a laughing donkey.
So papa brought her one from the fair.
Ay, ay, ay Reyzele has a little donkey,
with short legs and big ears.
Push a button and the head moves,
and shakes and rocks to say yes and no.
Oy a catastrophe happened;
Reyzl can’t sleep at night.
The donkey is broken,
so Reyzl got upset.*
[*umgebrakht usually means “killed”, perhaps “oyfgebrakht” is what she meant?]
Ay, ay, ay Reyzele
once had a donkey.
with short legs
and long ears.
There are two professional recordings of this song, one by the singer and collector, Lea Szlanger in Israel on her LP “A Nig’n After My Heart – Mayn eygener nigun”. In Szlanger’s version the donkey “eyzele” becomes a rabbit “heyzele” (thanks to Lea Szlanger for sending the recording and words.)
Transliteration/Translation of Lea Szlanger’s performance:
Iz Reyzele a meydl, a shtiferke a bren.
Hot Reyzele in fentster a hezele derzen.
Un Reyzele zi vil nor, a hezele vos lakht.
Hot ir der foter fun yarid a hezele gebrakht.
Oy, oy, oy Reyzele, hot zi a hezele
mit lange oyerlekh un fislkeh kleyn.
A kvetsh a knepele, shoklt zikh dos kepele;
Shoklt zikh un vigt zikh – yo, yo un neyn.
Men tut a kvetsh a knepele hert zikh a gezang.
Oyfn haldz a glekele, klingt es gling, glang, glang.
Dan fregt zikh Reyzele far vos dos hezele
hot fislekh kurtsinke un oyern lang?
Zi tsertlt im un tulyet; zi shloft mit im bay nakht.
Zi kusht im un zi haldzt im un Reyzele zi lakht.
Un kinderlekh in droysn fun Reyzelen makhn shpot
“Zet nor, zet nor sara groysn heyzl reyzl hot”
Oy, oy, oy Reyzele, hot zi a heyzele
mit lange oyerlekh un fislekh kleyn.
A kvetsh a knepele, shoklt zikh dos kepele;
Shoklt zikh un vigt zikh yo, yo un neyn.
Men tut a kvetsh a knepele hert zikh a gezang.
Oyfn haldz a glekele, klingt es gling, glang, glang.
Dan fregt zikh Reyzele far vos dos heyzele
hot fislekh kurtsinke un oyern lang?
Reyzele is a girl, a scamp, a dynamo.
Reyzele saw a rabbit in the window.
And Reyzele, she only wants a rabbit that laughs.
So her father brought her a rabbit from the fair.
Oy, oy, oy Reyzele, has a rabbit
with long ears and little legs.
Push a button and the head rocks,
Nods and rocks – yes, yes and no.
Just push a button and you hear a song.
On her throat a little bell that rings -gling, glang, glang.
Then Reyzele asks herself why does this rabbit
have such short legs and big ears?
She caresses it and cradles it; she sleeps with it at night.
She kisses it and embraces it and Reyzele, she laughs.
And children outside make fun of Reyzele –
“Just look what a big rabbit Reyzl has!”
Oy, oy, oy Reyzele, has a rabbit
with long ears and little legs.
Push a button and the head rocks,
Nods and rocks – yes, yes and no.
Just push a button and you hear a song.
On her throat a little bell that rings -gling, glang, glang.
Then Reyzele asks herself why does this rabbit
have such short legs and big ears?
The second recording of the song is by Henny Durmashkin on her LP “Lider tsu gedenken” – “Songs to Remember” (thanks to Lorin Sklamberg of the YIVO Sound Archives for sending the mp3 and LP cover with photo of singer and biographical information – click image to enlarge). Her version is very close to Szlanger’s.
Durmashkin was also from Vilna; her father Wolf Durmashkin was a Vilna conductor before the war and in the ghetto. Henny’s sister Fanny Durmashkin accompanies her on piano. A film on these remarkable sisters was made in 2007 – “Creating Harmony: the Displaced Persons Orchestra at St. Otillien.” An article from the New Jersey Jewish Standard tells the story.
A shortened printed version of the song appears in the Parisian collection, 1948 – “Mir zingen” published by Gezelshaft kinder-fraynt, p. 109. An even shorter recorded version is found in the Ben Stonehill collection.
So this song about a rocking toy donkey (or rabbit) is clearly from Vilna/Vilnius, 1930s or perhaps created in the ghetto; but the author and composer are unknown. Fiyzerman sings a verse, or part of a third verse, that the other versions do not include, about the toy being broken.
Nitsa Ranz was born in Poland in 1922 and emigrated to America in 1950. Mayn shifl (My Cradle) was recorded at an event that I produced called Generations of Yiddish Song: A Concert of Mostly Unaccompanied Rarely Heard Yiddish Songs at the club Tonic on New York City’s Lower East Side on January 9th, 2001.
The other singers that day were Michael Alpert, Janet Leuchter, Beyle Schaechter-Gottesman, Paula Teitelbuam, Joshua Waletzky, and Jeff Warschauer. Ranz had a unique singing style, and though the song turned out to be American in origin, as I later found out when I discovered the song sheet (see below), she sings with much of the traditional style in her voice.
The poet of the song, Leah Kapilowitz Hofman (1898 – 1952), was a pioneer of Yiddish children’s poetry in the US. Mayn shifl can be found in her collection In kinderland, published in 1919 in New York. The song’s music was set by composer Pinchos Jassinowsky (1886-1954), who wrote the music to several well-known Yiddish songs including Der kremer (words by A. Liessin).
Az di mame leygt mikh shlofn in mayn vigele, vigt zi mikh un zingt a lidl fun a tsigele.
When my mother puts me to sleep,
in my cradle,
she sings me a song as she cradles,
about a little goat.
Vert mayn vigele a shifl; for ikh vayt avek. Oyfn groysn yam, un ken nit kumen tsu kayn breg.
My cradle becomes a ship,
so I travel far away.
On the big ocean, I cannot
come to a a shore.
Un di khvalyes oyfn vaser loyfn mit geshrey; hoybt zikh af mayn kleyne shifl glaykh ariber zey.
And the waves on the water
crash with a shriek;
but my little ship
lifts right over them.
Kumen yam-fish bald tsu shvimen, vinken zey tsu mir; Az ikh zol tsu zeyer palats nemen a shpatsir.
Sharks soon come a‘ swimming
and wink to me;
that I should take a walk
to their palace.
Flit mayn shifl oyfn vaser, firt mikh tsu a land, vu es zitst mayn gute mame, mit a bukh in hant.
My boat flies on the water,
takes me to a land,
where my good mother sits,
with a book in her hand.
Shtel ikh op mayn kleyne shifl shtayg fun ir aroys Bin ikh vider lebn mamen zetst zikh af ir shoys
So I stop my little ship
and I disembark
Again I am near my mother
and sit in her lap.
Three generations of Lipnicks: Paul, his son Elton, and his grandson David (taken 1990 -1992).
Yudeska and Tsvi Eisenman with Beyle Schaechter-Gottesman (center)
