ער
He
Work 134 of 440
Page 155. 'He' (Er): Dated 1918, this dramatic poem presents a dialogue between the poet and Christ, who appears as an unexpected guest. Christ complains bitterly: he wanted want, they gave him provision; he wanted the cellar as home, they built temples; he wanted thorns, they gave diamonds. The poet responds with ironic acceptance: cellar-insects still devour your skin, yet temples were built; the thorny wreath IS your true reward, yet your crown is struck of diamond. Christ then speaks of his honor spread among all peoples, all armies kissing his garment's hem — and the poet replies with weary acquiescence: 'it is well — let it be so.' A profound meditation on Christianity's betrayal of Christ's poverty and suffering.
ער
(1918)
קומט ער אַרײַן צו מיר אַ נישטגעריכטער גאַסט,
זעצט זיך אַנידער און זאָגט:
„— מיט אַלעם פֿאַרטיקן האָבן זיי מיך באַזאָרגט, —
איז דען נישט מאַנגל מײַן אמתער טרוים?
טעמפּלען האָבן זיי אויסגעבויט פֿאַר מיר, —
איז נישט דער קעלער מײַן אמתע היים?
מײַן שטערן האָבן זיי מיט דימענטן באַצירט, —
איז נישט דער דאָרן מײַן אמתער לוין?
Er
(1918)
Kumt er arayn tsu mir a nishtgerikhter gast,
zetst zikh anider un zogt:
'— Mit alem fartikn hobn zey mikh bazоrgt, —
iz den nisht mangl mayn emter troym?
Templen hobn zey oysgeboyt far mir, —
iz nisht der keler mayn emte heym?
Mayn shtern hobn zey mit dimentn batsirt, —
iz nisht der dorn mayn emter loyn?'
Entfer ikh un zog:
'— Host nisht gevolt zayn oyf eybik bazоrgt —
un dokh hobn zey dikh mit ales farzorgt —
keler-inzektn tsefresn dayn hoyt, —
un dokh hobn ale dir templen geboyt:
der dorniker krants iz dayn emter loyn —
un dokh iz fun diment geshlogn dayn kroyn.'
Shvaygt er a vayle un zogt:
'— Az tsvishn ale felker hobn zey mayn koved farshpreyt:
az iber ale yamen un ale yabeshes
hobn zey mayn rum tsezеyt:
az di lipn fun ale kheyles dermonen mayn nomen mit freyd,
un ale knien zikh far mir un kushn dem zoym fun mayn kleyd.'
Entfer ikh un zog:
'— Tsvishn ale felker hobn zey dayn koved farshpreyt —
iz gut — zol zayn azoy:
iber ale yamen un ale yabeshes
hobn zey dayn rum tsezeyt —
iz gut — zol zayn azoy:'
He
(1918)
He comes to me an unexpected guest,
sits down and says:
'— With everything ready they have provided for me, —
is not want my true dream?
Temples they have built for me, —
is not the cellar my true home?
My brow they have adorned with diamonds, —
is not the thorn my true reward?'
I answer and say:
'— You did not want to be forever provided for —
and yet they have provided you with everything —
cellar-insects devour your skin, —
and yet all have built you temples:
the thorny wreath is your true reward —
and yet of diamond is struck your crown.'
He is silent a while and says:
'— That among all peoples they have spread my honor:
that over all seas and all continents
they have sown my fame:
that the lips of all armies mention my name with joy,
and all kneel before me and kiss the hem of my garment.'
I answer and say:
'— Among all peoples they have spread your honor —
it is well — let it be so:
over all seas and all continents
they have sown your fame —
it is well — let it be so:'
Page 155. 'He' (Er): Dated 1918, this dramatic poem presents a dialogue between the poet and Christ, who appears as an unexpected guest. Christ complains bitterly: he wanted want, they gave him provision; he wanted the cellar as home, they built temples; he wanted thorns, they gave diamonds. The poet responds with ironic acceptance: cellar-insects still devour your skin, yet temples were built; the thorny wreath IS your true reward, yet your crown is struck of diamond. Christ then speaks of his honor spread among all peoples, all armies kissing his garment's hem — and the poet replies with weary acquiescence: 'it is well — let it be so.' A profound meditation on Christianity's betrayal of Christ's poverty and suffering.
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