“Gib a brukhe tsu dayn kind” Performed by Sara Rosen

Gib a brukhe tsu dayn kind / Give a Blessing to Your Child
A Holocaust song learned in the Bochnia ghetto, Poland. Sung by Sara Rosen, recorded by Itzik Gottesman, 1989, NYC.

Photo: Children in Bochnia

COMMENTARY BY ITZIK GOTTESMAN

This is a Holocaust song from the Bochnia ghetto sung by Sara Rosen. The author and composer of the song are unknown. Rosen learned this song in the Bochnia ghetto. For her biography see the previous post “Es dremlt in geto”. 

“Es dremlt in geto” Performed by Sara Rosen

 A post-Holocaust recording of this song can be listened to on the album  Remember the Children, 1991. Sung by Adrienne Cooper, #18 on the recording produced by the United States Holocaust Museum. 

Printed versions of this song, words and music, can be found in We Are Here/Mir zenen do (1983) compiled by Eleonor Mlotek and Malke Gottlieb. (scans attached – “Rosen/Mlotek) and in Shmerke Kaczerginsky’s Lider fun di getos un lagern: text 208 – 209; no music. (scans attached “Rosen/Katsh”). Mlotek and Gottlieb write that “This song was sung by the deported Jews of Cracow in Miedzrych Podlaska and in the Bochnia ghetto in 1941.”

Much of the last verse in my recording of Rosen is missing due to technical issues [approx.5:50 min – 6.00Min   I would advise any singers of this song to make up the gap with Katsherginski’s version, which he recorded from Meyer Lamer. מאיר לאמער 

The music of this song was used in the first Bobov Purim Shpil after the Holocaust produced in the United States. In an article by Moyshe Aftergut (translated by Shifre Epstein in the website “In Geveb”), Aftergut writes:

“The music of one song, “Mame, gib dayn brukhe tsu dayn kind (“Mother, Give a Blessing to Your Child”), best illustrates the role of music in creating the setting for the play. The song was written by an unknown composer and was sung by mothers in the ghettos during World War II as farewell songs to their children before they were taken away.” 

Thanks this week to Eliezer Niborski who edited my Yiddish text.

Spoken introduction to song by Sara Rosen, translated by Itzik Gottesman:

 “This ws already the year 1943. There were almost no Jews left in Poland. There were a few towns where the last ones were left in labor camps. And there were already concentration camps. I remember there was a girl Fela Shtern. She said she knows a song that a young boy wrote it; she doesn’t know who wrote it. And this is how the song spread around. And it was sung a lot because we already knew this is the fate that awaited us. 

There [Bochnia ghetto] where we were, maybe five families remained together. They took away a sister, they killed, led her away. There were also refugees who escaped from here and there. The original people from Bochia, even from the Bochni ghetto were very few because they were already deported. For first raid they said that young people will be taken to work. The parents forced them, even pulled the children to go. ‘You will live but we are old already.’ So almost the whole youth of Bochnia was “liquidated”, that’s what they called it. Bochnia was the town I was in. It  was a small town. The parents always hoped, waited for letters from the children, but they soon knew what happened.

This was a then a popular song that I have never heard. First of all there were very few people who survived. I never heard any one sing it. I wanted to sing it because it’s such a great song; not from a poetical, musical viewpoint, but it illustrates the situation how it was.

I have a good voice but today it’s rusty, but it’s not about my voice.

VERSE 1 PLUS REFRAIN

Ikh vil nisht mer nemen gor in akht.
vus ikh hob letstns mitgemakht.
Zayt ikh bin fin der haym avek,
di tunkle gedanken vus nemen kayn ek.
Di tribne teyg, der shverer veyg
zey roybn bay mir dus letste gefil.
Nor amul banakht, az kayner vakht
tsu man mamen in khulem vayn ikh shtil.

I don’t want to consider anymore 
what I suffered yesterday,
Since I have left my home
I have dark thoughts that are endless.
The gloomy days, the difficult way,
they steal away my final feeling.
But sometimes at night, when no one is awake
I cry to my mother in my dreams.

REFRAIN:

Oy mame, mame nokh atsind
gib a brukhe tsu dayn kind.
Az Got vet geybn, gezint mit leybn,
veln mir zeyen zikh geshvind.
Oh mama, mama, even now
give a blessing to your child.
As God will give, health and life,
we will soon meet again.

VERSE 2 PLUS REFRAIN

Gedenk ikh nokh, es iz damolst geveyn;
Der tug der letster herlekh un sheyn. 
In mayn mame, bay der kokh farnumen,
iz di shvester di klayne arayngekumen.
Ikh hob gehert nas [nayes] af der gas.
Az morgn vet a registratsye zayn.
Di yugnt gur, biz finf un draysik yur.
zol morgn fri far “arbaytsamy” ofshtayn. 

I remember still how it once was;
That day the last onem beautiful and nice
and my mother, busy cooking
when my younger sister entered,
I heard news on the street
that tomorrow there will be a registration.
For all those younger than 35 years
they will tomorrow wake up for the workers’ office.

Oy mame, mame blayb gezint,
Avek fin dir miz ikh atsind.
Az Got vet geybn, gezint mit leybn,
Veln mir zeyen zikh geshvind . 

Oy, mother, mother stay healthy,
I must now leave you.
If God will give health and life
we will see each other soon. 

VERSE 3 PLUS REFRAIN

Kom iz adorekh di kurtse nakht,
der tog der letster nemt shoyn di makht,
un mayn mame git zikh di mi
dus frishtik dus letste, greyt zi mir tsi.
Mir gisn aroys trern yamen
ale kinder fin ayn mamen.
Me kisht zikh tsuzamen
Di mame vaynt: Vi vel ikh mikh kenen shaydn fin aykh?

Oceans of tears are pouring from me.
All children from one mother.
We kiss each other, and mother cries
How will I separate from you all?

Oy mame, mame blab gezint, 
Avek fin dir miz ikh atsind.
Az Got vet geybn, gezint mit leybn, 
vel mir zeyen zikh geshvind.

Oy, mother, mother stay well.
I must now leave you.
If God will give health and life,
we will see each other soon.

[Beginning of Verse 4 sung by Rosen]

A ray khadoshim avek shoyn fin mir,
fin mayn mamen, fin mayn tatn vays ikh kayn shpur..
Mayne libe eltern hot der tayerer Got
farviglt, farpakt in a groysn [sod?]

[RECORDING IS ERASED FOR 15 SECONDS. What follows in bold face are four similar lines  from Katcherginski’s Collection to conclude the fourth verse]

Un ikh ze nisht mer mayn mames gezikht
vos ikh lib mit harts un gefil…
Nor a mul ba nakht, ven keyner vakht,
tsi mayn mamen in khulem vayn ikh shtil.

Translation of last verse:

(Rosen) 
My dear parents, did the great God
hide in heaven, in his great orchard.
I no longer see my mother’s face
that I love with my heart and emotion.
(Katsherginski’s text at this point)
But sometimes at night,
when no one is awake,
I cry quietly in my dreams 
to my mother:

LAST REFRAIN FROM ROSEN

Oy mame, mame blab gezint, 
Avek fin dir miz ikh atsind.
Az got vet geybn, gezint mit laybn, 
vel mir zeyn zikh geshvind.

Oy, mother, mother stay healthy.
I must now leave you
If God will give, health and life,
will we see each other again soon.

גיב אַ ברכה צו דײַן קינד
,געזונגען פֿון שרה ראָזען
געהערט אין בוכניער לאַגער, פּוילן
 
איך וויל נישט מער נעמען גאָר אין אַכט
.וואָס איך האָב לעצטנס מיטגעמאַכט
זײַט איך בין פֿון דער היים אַוועק
.די טונק’לע געדאַנקען וואָס נעמען קיין עק
די טריבנע טעג, דער שווערער וועג
זיי רויבן בײַ מיר דאָס לעצטע געפֿיל 
נאָר אַמאָל בײַ נאַכט, אַז קיינער וואַכט
.צו מײַן מאַמען אין חלום וויין איך שטיל

אוי מאַמע, מאַמע נאָך אַצינד
.גיב אַ ברכה צו דײַן קינד
אַז גאָט וועט געבן, געזונט מיט לעבן
.ווע’מיר זעען זיך געשווינד

;געדענק איך נאָך,עס איז דעמאָלטס געווען
דער טאָג דער לעצטער הערלעך און שיין
,און מײַן מאַמע, בײַ די קאָך פֿאַרנומען
.איז די שוועסטער די קליינע אַרײַנגעקומען
איך האָב געהערט נאַס [נײַעס] אויף דער גאַס
.אַז מאָרגן וועט אַ רעגיסטראַציע זײַן
די יוגנט גאָר ביז פֿינף און דרײַסיק יאָר
.זאָל מאָרגן פֿרי, פֿאַרן “אַרבײַטסאַמט” שטיין

,אוי מאַמע, מאַמע בלײַב געזונט
.אַוועק פֿון דיר מוז יאך אַצינד
.אַז גאָט וועט געבן, געזונט ון לעבן
.וועלן מיר זען זיך געשווינד

,קוים איז אַדורך די קורצע נאַכט
,דער טאָג דער לעצטער נעמט שוין די מאַכט
און מײַן מאַמע גיט זיך די מי
.דאָס פֿרישטיק, דאָס לעצטע, גרייט זי מיר צו
,מיר גיסן אַרויס טרערן ימען
.אַלע קינדער פֿון איין מאַמען
מע קושט זיך צוזאַמען

?די מאַמע וויינט: ווי וועל איך מיך קענען שיידן פֿון אײַך

,אוי, מאַמע, מאַמע בלײַב געזונט
.אַוועק פֿון דיר מוז איך אַצינד
,אַז גאָט ווען געבן, געזזונט און לעבן
.וועלן מיר זען זיך געשווינד

[אָנהייב פֿון דער פֿערטער סטראָפֿע געזונגען פֿון ראָזען]

.אַ ריי חדשים אַוועק שוין פֿון מיר
.פֿון מײַן מאַמען, פֿון מײַן טאַטן ווייס איך קיין  שפּור
מײַנע ליבע עלטערן האָט דער טײַערער גאָט
?פֿאַרוויגלט, פֿאַרפּאַקט אין אַ גרויסן…[סאָד]

די רעקאָרדירונג איז פֿאַר פֿופֿצן סעקונדעס אויסגעמעקט געוואָרן. בײַ דער קאַטשערגינסקי־זאַמלונג שטייט וויטער אַזוי 

און איך זע נישט מער מײַן מאַמעס געזיכט
.וואָס איך ליב מיט האַרץ און געפֿיל
,נאָר אַ מאָל בײַ נאַכט, ווען קיינער וואַכט
.צו מײַן מאַמען אין חלום וויין איך שטיל

:ראָזענס טעקסט נאָך דעם 

,אוי, מאַמע, מאַמע בלײַב געזונט
.אַוועק פֿון דיר מוז איך אַצינד
,אַז גאָט ווען געבן, געזונט און לעבן
.וועלן מיר זען זיך געשווינד

From Shmerke Kaczerginsky’s Lider fun di getos un lagern (Songs from the Ghettos and Camps, New York, 1948), pp. 208-209:

• 

• 

From We Are Here/Mir zenen do, compiled by Eleonor Mlotek and Malke Gottlieb (Workmen’s Circle, New York, 1968), p. 18:

mlotekgibDownload

“Got fin Avrum” Performed by Matele (Margaret) Friedman

Got fin Avrum/God of Abraham (a woman’s prayer).
Version as remembered by Matele (Margaret) Friedman.
Recorded by Mark David in Los Angeles, January 1, 2020. Transcribed by Eliezer Niborski.

Matele Friedman

Got fin Avrum

Got fin Avrum, fin Yitskhok, fin Yankev,
bahit dayn lib folk Yisroyl.
Zibn teyg in ale teyg zoln undz voyl bakimen,
Furs (?) tsu gevin, tse leybn, tse oysher, tse mazl, tse brukhe,
tse parnuse.

God of Abraham, Isaac and Jacob
Protect your dear people of Israel.
For seven days and all the days may we only know good:
For prosperity, life, wealth, good fortune, blessing and livelihood.

Reboyne-shel-oylem,
tsu susen, tsu simkhe, tse yeshies toyves, tse psires toyves,
Tsim alem gitn un tsu gevint[?].
Tsu gevin, tsu gevin, tsu lange lebetug [=lebnstug?]
hot der liber her Got fil farmugt.[?]

Dear God,
for joy, celebration, salvation, good tidings,
For all things good and prosperity
for prosperity, for prosperity for all of our lives.
So does our dear God possess.

Nemt der liber her Got dem bekher in zayn rekhter hant
Un makht a brukhe ibern gantsn land.
Makht a brukhe gur zhe hoykh
Az kol-yisruls kinder zoln zhe zogn umeyn oykh.

So our dear God takes the goblet in his right hand
And makes a blessing over the whole land.
Says a blessing very loudly
So that all of Israel’s children will say “Amen” too.

Umeyn, veumeyn, s’zol shoyn vern,
zol men shoyn oysgelayzt vern,
Bar [gor?] gikh in dem yor.

Amen, and amen, may we soon hear.
How we will be redeemed.
Soon in this very year.

Shma kolayni – ikh shray tsu dir,
lebediker Got, nu, helf zhe mir,
Ales bayz zol fin indz avekgeyn.

Listen to our voice – I shout to you
The living God, help me,
so that all bad things should go away.

Elye hanuvi, Elye hanuvi
zol bayn undz in indzer
hoyz aybik zayn,
Tse deym lekhtikn hoyz.
Me zol hofn
az tir un toyer zoln shtayn aybik ofn.

Elijah the prophet, Elijah the prophet
May he be in our house.
To the brilliant house,
May we hope
That door and gate should always stay open.

Ofn, ofn zoln shtayn,
Arayn, arayn zoln mir gayn.
Arayn, arayn zoln mir tritn [treytn]
mir zoln hubn dem lekhtikn Got [= hofn tsum likhtikn Got?]
A gite vokh,
A gezinte vokh,
A mazldike vokh.
A frayerdike vokh. [fraydike?]
A gebentshte vokh.
Mir zoln hubn a git mazl oysgebeytn.

Open, open may it stay,
Enter, enter may we go.
Enter, enter may we step.
May we have the brilliant God.
A good week
A healthy week
A happy week
A blessed week
May our prayers for a good fortune be accepted.

גאָט פֿון אַבֿרהם

נוסח פֿון מאַטעלע פֿרידמאַן
רעקאָרדירט פֿון מאיר דוד, לאָס־אַנדזשעלעס
טראַנסקריבירט פֿון אליעזר ניבאָרסקי

,גאָט פֿון אַבֿרהם, פֿון יצחק, פֿון יעקבֿ
.באַהיט דײַן ליב פֿאָלק ישׂראל
.זיבן טעג און אַלע טעג זאָלן אונדז ווויל באַקומען
.פֿורס [?] צו געווין, צו לעבן, צו עושר, צו מזל, צו ברכה, צו פּרנסה

,רבונו־של־עולם
,צו שׂשׂון, צו שׂימחה, צו ישועות־טובֿות, צו בשׂורות־טובֿות
.צום אַלעם גוטן און צו געווינט
צו געווין, צו געווין, צו לאַנגע לעבעטאָג  [= לעבנסטאָג?]
.האָט דער ליבער הער גאָט פֿיל פֿאַרמאָגט

נעמט דער ליבער הער גאָט דעם בעכער אין זײַן רעכטער האַנט
.און מאַכט אַ ברכה איבערן גאַנצן לאַנד
מאַכט אַ ברכה גאָר זשע הויך
.אַז כּל־ישׂראלס קינדער זאָלן זשע זאָגן אָמן אויך

,אָמן־ואָמן
,ס׳זאָל שוין ווערן, זאָל מען שוין אויסגעלייזט ווערן
,באַר [גאָר?] גיך אין דעם יאָר

,שמע קולנו — איך שרײַ צו דיר
,לעבעדיקער גאָט, נו העלף זשע מיר
,אַלעס בייז זאָל פֿון אונדז אַוועקגיין

,אליה הנבֿיא
,אליה הנבֿיא זאָל בײַן אונדז אין אונדזער הויז אייביק זײַן
.צו דעם ליכטיקן הויז
מע זאָל האָפֿן
,אַז טיר און טויער זאָלן שטיין אייביק אָפֿן

,אָפֿן, אָפֿן [זאָלן] זיי שטיין
,אַרײַן, אַרײַן זאָלן מיר גיין
,אַרײַן, אַרײַן זאָלן מיר טרעטן
מיר זאָלן האָבן דעם ליכטיקן גאָט.    [= האָפֿן צום ליכטיקן גאָט ?]
,אַ גוטע וואָך
,אַ געזונטע וואָך
,אַ מזלדיקע וואָך
,אַ פֿריידיקע וואָך
,אַ געבענטשטע וואָך
.מיר זאָלן האָבן אַ גוט מזל אויסגעבעטן

Commentary by Itzik Gottesman

This is the second “Got fun/fin Avrom/Avrum”, a woman’s prayer said at the end of the Sabbath, that we have posted. It is also the second post on this blog of the singer Matele Friedman (born in 1927, in Kimyat, Czechoslovakia, now Velikiye Komyaty, Ukraine), who died in Los Angeles, February 2022. You can hear more of her songs in Yiddish at the website of Mark David’s radio program The Yiddish Voice/Dos Yidishe Kol.  

Mark David who recorded Matele Friedman in LA wrote the following after her passing:

She was, like my aunt Hedy and my mom, a survivor of Auschwitz from the Carpathians, deported in 1944 under the Hungarians.  But she lived a very different life compared to my mother after the war. She did not spend a few years in a DP camp in Germany or elsewhere in Western Europe after the war, but instead went back to the home area. She was a lot more frum, and practiced, surprisingly, orthodox Judaism under the Soviets when “our” area became part of Ukrainian SSR (Soviet Union).  (She had gone back after the war, gotten married, and started her family there.) She moved to the US in the 1970’s with her two young daughters, already teen-agers or a maybe a bit older.

In Noyekh Prilutski’s first collection of Yiddish folksongs Yidishe folkslider, 1912, which included religious and holiday songs, he printed 23 versions of this prayer. Here is the link to the first of the variations, song number 8.

Because the “Got fun Avrum” prayer was transmitted orally, the daughters often learned the prayer from their mothers as just sounds, not thinking what the words were or meant to be. As a result, a few words in this version cannot be understood and there are more question marks in the transcription in this post than we would ordinarily like. Eliezer Niborski did a wonderful job of transcribing Matele’s “Got fin Avrum” as best as possible. Corrections or improvements are welcome from those with sharper hearing. There are at least two more recordings of “Got fun Avrom” that we hope to post in the future. The “Got fun Avrom” prayer is the most widespread and among the oldest examples still extant of Yiddish woman’s folk poetry. A “standard” version can be found in the Art Scroll siddur and a scan is attached.

Thanks to Mark David, Eliezer Niborski, Simon Neuberg, Claudia Rosenzweig and David Braun.

Below: Art Scroll version of “Got fun Avrom”.

“Vu iz dus gesele?” Performed by Malka and Josef Lubelski

Vi iz dus gesele? / Where is the street?
A Holocaust adaptation written and sung by Malka and Josef Lubelsksi recorded by Abraham Lubelski, Bronx 1967

On the Lubelski family by  Abraham Lubelski

Malka (Male, Molly, Minska) Lubelski (1920 – 1996) was born in Lodz, Poland. She and her husband, Laibish Holcman, left Lodz in 1939, as the Nazis were invading, and headed East to the Soviet Union. With them was Malka’s sister, Chana, and her brother, Yasha. They were attempting to find Malka’s uncle in Ukraine.

They were diverted by Soviet authorities to Siberia, ending up in the town of Magnitogorsk. Here their son, Abram [Abraham], was born. They were finally given permission in 1941 to travel to their uncle’s home in Ukraine, arriving in Kharkov just as the Nazis invaded. They never reached their uncle and he was never heard from again. Laibish Holcman disappeared in 1941, soon after joining to fight with the defending Soviet Army.

They left behind their mother, a younger sister Ruth (Rivka) and three younger brothers, Motel, Laibel and Avrom. Malka, Chana, Yasha and Rivka survived the Holocaust. Their mother, Nacha, was taken from the Lodz ghetto and never heard from again. The three younger brothers also did not survive; one died in the ghetto and the other two died after being transported to Auschwitz. The four surviving siblings were reunited in 1946 in the Displaced Persons camp. All emigrated with their new families to the US in ’49-’50.

From Siberia, Malka and her son traveled on to Tashkent, Uzbekistan, where Malka met Josef Lubelski (1906 – 1972) originally from Kalisz, Poland. Malka’s siblings, Chana and Yasha, also were able to travel to Tashkent. From there they returned west at the war’s end, searching for surviving family, Malka, Josef and Abram eventually making their way to the DP camp in Berlin. They transferred and were reunited with Rivka in the Leipheim, Germany DP camp. In the camp, Josef established a troupe and directed an ensemble of friends and actors. Josef and Malka sang duets and performed Yiddish monologues and Shakespeare. They were legally married in the DP camp in 1948.

As their son (Abram) I remember sitting in the front row of the theater watching their vaudeville performances and dramas with awe. Josef did classic “retsitatsyes” [recitations] often dressed like Charlie Chaplin or as a Jewish peddler making the audience laugh as he magically pulled things out from his long black overcoat and tried to sell a chicken here, pots and pans there or a “valgerholts” [rolling pin] with which to beat husbands.  They traveled to DP camps performing on week-ends and I cried if they left me behind so eventually they had me come along as the child actor in one or two Yiddish plays.

In 1950 they emigrated to the US. and performed their songs occassionaly at Workmen’s Circle gatherings. In 1967 I recorded Josef’s monologues and Molly and Josef singing duets. I remembered my mom sitting alone on the stage dressed in black mourning singing “Vu iz dos gesele,” “Tsen brider” and “Akhtszik er un zibetsik zi”, …. Never forgetting the warming spirit trying to revive the people around them.

More on the Lubelski family can be read in the two memoirs The Cage (1980) and To Life (2000) by Ruth Minsky Sender. 

Commentary by Itzik Gottesman

Today’s post is the first of three songs performed by Molly and Josef Lubelski that we will post. We thought it particularly appropriate to post “Vi iz dus gesele” to mark Kristallnacht on Nov. 9th. Though these songs were recorded in 1967, two decades after the war, they still convey the emotional performance of the artists.

The Lubelskis sing a Holocaust themed adaptation of a popular song “Vu iz dos gesele”. Their son Abraham believes they created the text. I have not found it in collections of Holocaust Yiddish songs. The words and music to the original song can be found in the Mlotek collection Songs of Generations. There are also Ukrainian, Russian and Hebrew versions of the older song. 

Here is a link to an orchestrated version of the original song “Vu iz dos gesele” sung by Jan Peerce:

TRANSLITERATION, TRANSLATION & TRANSCRIPTION 
Folksong with new words by Malka and Josef Lubelski

Vi iz dus gesele? Vi iz di shtib?
Vi iz mayn mishpokhe, vus ikh hob azoy lib?
Nishtu shoyn dus gesl, tsebrokhn di shtib
farbrent mayn mishpokhe vus ikh hob azoy lib.
Nishtu shoyn dus gesl, tsebrokhn di shtib,
farbrent mayn mishpokhe vus ikh hob azoy lib.

Where is my street? Where is my house?
Where is my family that I onced loved?
The street is no more.The house is broken.
Burned up is the family that I loved so much.

Vi zenen di zingendike, tantsndike kinder?
Vi zenen zey ale atsinder?
Tserisn, tseshtokn, tsetsoygn.
Der mamen, der mamen, der mamen in di oygn. 
Tserisn, tseshtokn, tsetsoygn.
Der mamen, der mamen, der mamen in di oygn.

Where are the singing, dancing children?
Where are they now?
Torn, stabbed and pulled apart 
in their mothers’, their mother’s eyes.

Vi iz di shil? mitn gildenem orn-koydesh?
Der shabes, der yontif? rosh-khoydesh?
Farbrent iz di shil, farbrent oykh di sforim;
fun gantsn shtetl, geblibn iz bloyz kvorim. 
farbrent iz di shil, farbrent oykh di sforim,
fun gantsn shtetl, geblibn iz bloyz kvorim. 

Where is the synagogue with the golden Holy Ark?
The sabbath? The holiday? The beginning of each month?
The synagogue is burned down, as well as the holy books.
Of the whole town, only graves remain. 

Gekumen iz der tug far nekume far dem blut
far yedern gesl, far yederer shtub. 
Ot iz der tug – azoy zet er oys.
Ober der khezbn, der khesbn iz tsu groys.
Ot iz der tug – azoy zet er oys.
ober der khezhbn, der khesbn iz tsu groys.

The day for revenge has come for this blood,
for every street, for every house.
The day has come – this is how it looks.
But the reckoning, the reckoning is too great.

געזונגען און באַאַרבעט פֿון מלכּה און יוסף לובעלסקי

רעקאָרדירט פֿון אַבֿרהם לובעלסקי, בראָנקס 1967

?וווּ איז דאָס געסעלע? וווּ איז די שטוב
?וווּ איז מײַן משפּחה, וואָס איך האָב אַזוי ליב
,נישטאָ שוין דאָס געסל, צעבראָכן די שטוב
.פֿאַרברענט מײַן משפּחה וואָס איך האָב אַזוי ליב
,נישטאָ שוין דאָס געסל, צעבראָכן די שטוב
.פֿאַרברענט מײַן משפּחה וואָס איך האָב אַזוי ליב

?וווּ זענען די זינגענדיקע, טאַנצנדיקע קינדער
?וווּ זענען זיי אַצינדער
,צעריסן, צעשטאָכן און צעצויגן
.דער מאַמען, דער מאַמען, דער מאַמען אין די אויגן
,צעריסן, צעשטאָכן און צעצויגן
.דער מאַמען, דער מאַמען, דער מאַמען אין די אויגן

?וווּ איז די שיל מיטן גילדענעם אָרון־קודש
?דער שבת? דער יום־טובֿ? ראש־חודש
.פֿאַרברענט איז די שיל, פֿאַרברענט אויך די ספֿרים
.פֿון גאַנצן שטעטל געבליבן בלויז קבֿרים

,געקומען איז דער טאָג פֿאַר נקמה פֿאַר דעם בלוט
.פֿאַר יעדערן געסל, פֿאַר יעדערער שטוב
.אָט איז דער טאָג ־ אַזוי זעט ער אויס
.אָבער דער חשבון, דער חשבון איז צו גרויס