פֿון נײַעם גראָז —
Of new grass —
Work 245 of 440
Page 297. 'Dos naye lid' (The New Song) continuation and conclusion: biblical exodus imagery — the promised land 'oyf yener zayt fun barg un berg' (on the other side of mountain and mountains), 'frishgrozikn' (fresh-grassed). 'Gurt di lendn on' (gird your loins) — Exodus preparation. Children or lambs on shoulders — the vulnerable must be carried. Day rises 'oyfn hoykhn barg' (on the high mountain), east winds bring 'rikhes funem groz' (scents of grass). Final refrain: 'in di horns shalt!' and 's'alte feld iz nit keyn mame mer' (the old field is no mother anymore) — the break with homeland. Then 'Lid' (Song) — a manifesto of collectivism. 'Undzer lebn — in di gasn, in di hayzer — undzer toyt' (our life in the streets, in the houses our death) — public life, private death. 'Shtubgezang fargeyt' (home-song fades) in the masses' outcry. Masses break on corners, straighten on squares. No one says 'halo' (hello) to the private house — the individual swallowed by collective.
פֿון נײַעם גראָז —
אויף יענער זײַט
פֿון באַרג און בערג.
צום נײַעם לאַנד
פֿרישגראָזיקן
רופֿט,
וועקט,
אין די האָרנס שאַלט.
דאָס נײַע לאַנד ליגט אויסגעשפּרייט
אין געוויקסיקייט, זיסזעטיקייט,
ניט באַרירט און וואַרטנדיק.
מענער, פֿרויען, גורט די לענדן אָן.
די קליינע קינדער אויף די אַקסלען זיך.
ווער עס האָט קיין קינדער ניט —
די קליינע שעפּסעלעך אויף די אַקסלען זיך.
טאָג גייט אויף.
טאָג גייט אויף צום ערשטן אויפֿן הויכן באַרג.
מזרח־ווינטן ברענגען צו די נאָזלעכער
ריחות פֿונעם גראָז פֿון ווײַטן לאַנד —
זיסע האָפֿענונגען פֿאַר אַלע לעצטע
פּאַסטעכער,
אין די האָרנס שאַלט! —
ס'אַלטע פֿעלד איז ניט קיין מאַמע מער.
ליד
אונדזער לעבן — אין די גאַסן,
אין די הײַזער — אונדזער טויט;
אין דעם אויפֿגעשריי פֿון מאַסן
אונדזער שטובגעזאַנג פֿאַרגייט.
מאַסן ברעכן זיך אויף ראָגן,
גלײַכן זיך אויף סקווערן אויס.
טוט שוין קיינער מער ניט זאָגן
קיין האַלאָ צו אונדזער הויז.
Fun nayem groz —
oyf yener zayt
fun barg un berg.
Tsum nayem land
frishgrozikn
ruft,
vekt,
in di horns shalt.
Dos naye land ligt oysgeshpreyt
in geviksikeyt, ziszetikeyt,
nit barirt un vartndik.
Mener, froyen, gurt di lendn on.
Di kleyne kinder oyf di akslen zikh.
Ver es hot keyn kinder nit —
di kleyne shepselekh oyf di akslen zikh.
Tog geyt oyf.
Tog geyt oyf tsum ershtn oyfn hoykhn barg.
Mizrekh-vintn brengen tsu di nozlekher
rikhes funem groz fun vaytn land —
zise hofeunungen far ale letste
pastekher,
in di horns shalt! —
s'alte feld iz nit keyn mame mer.
Lid
Undzer lebn — in di gasn,
in di hayzer — undzer toyt;
in dem oyfgeshray fun masn
undzer shtubgezang fargeyt.
Masn brekhn zikh oyf rogn,
glayikhn zikh oyf skvern oys.
Tut shoyn keyner mer nit zogn
keyn halo tsu undzer hoyz.
Of new grass —
on the other side
of mountain and mountains.
To the new land
fresh-grassed
call,
wake,
sound the horns.
The new land lies spread out
in growingness, sweet-satedness,
untouched and waiting.
Men, women, gird your loins.
The small children on the shoulders.
Whoever has no children —
the small lambs on the shoulders.
Day rises.
Day rises first on the high mountain.
East-winds bring to the nostrils
scents from the grass of the distant land —
sweet hopes for all the last
shepherds,
sound the horns! —
the old field is no mother anymore.
Song
Our life — in the streets,
in the houses — our death;
in the outcry of masses
our home-song fades.
Masses break upon the corners,
straighten themselves out on squares.
No one anymore says
any hello to our house.
Page 297. 'Dos naye lid' (The New Song) continuation and conclusion: biblical exodus imagery — the promised land 'oyf yener zayt fun barg un berg' (on the other side of mountain and mountains), 'frishgrozikn' (fresh-grassed). 'Gurt di lendn on' (gird your loins) — Exodus preparation. Children or lambs on shoulders — the vulnerable must be carried. Day rises 'oyfn hoykhn barg' (on the high mountain), east winds bring 'rikhes funem groz' (scents of grass). Final refrain: 'in di horns shalt!' and 's'alte feld iz nit keyn mame mer' (the old field is no mother anymore) — the break with homeland. Then 'Lid' (Song) — a manifesto of collectivism. 'Undzer lebn — in di gasn, in di hayzer — undzer toyt' (our life in the streets, in the houses our death) — public life, private death. 'Shtubgezang fargeyt' (home-song fades) in the masses' outcry. Masses break on corners, straighten on squares. No one says 'halo' (hello) to the private house — the individual swallowed by collective.
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