מײַנע הענט ווילן אַרומנעמען יעדן בוים,
My hands want to embrace every tree,
Work 230 of 440
Pages 281-282. 'Vi-pur-vil' continuation. The speaker's confession to earth and forest — a primitive longing to merge with nature 'vi a vortsl' (like a root). The candid self-revelation: 'ikh bin darshtik, hungerik, shlekht, tavedik' (thirsty, hungry, bad, lustful). The extraordinary image of attacking God with 'tseyn un negl' (teeth and nails), piercing the Creator's heart — Leivick's wrestling with faith. 'Fertsik yor' (forty years) — the biblical span of wilderness wandering, here the poet's life of struggle. The forest and God are equally indifferent. The whippoorwill's call resolves the turmoil: 'ikh bin ruik tsurik' (I am calm again). Hope resides in 'morgn' (tomorrow) with its treasures of fresh words, the writer's redemption through language. 'Vi-pur-vil' continuation. The poet's existential fear: dying alone in the forest while family sleeps unknowing. The writer's desperate cry to trees: 'a shtikl papir un a blayfeder!' (a piece of paper and a pencil!) — the need to leave words even in death. The bird's call now signals renewed unrest: 'nit ruik, nit shtil' (not calm, not still). The poem pivots to Leivick's creative process: characters from his play 'Shap' (Shop, 1926) emerge — a drama about garment workers. Concrete details: punching time cards, machines dancing, 'shpitsike rukns' (pointed/hunched backs). The old seamstress followed by her ruined years 'vi tsehoykerte gendz' (like hunchbacked geese). Her life is a 'royter shnit' (red cut/thread) through all. The writer's mission: 'dergrunteven oremstn troyer' (fathom the poorest sorrow) and reveal light through death, betrayal, love, sacrifice.
מײַנע הענט ווילן אַרומנעמען יעדן בוים,
מײַנע ליפּן ווילן צופֿאַלן צו יעדן גראָז,
מײַן קאָפּ וויל אַנידערלייגן זיך אויף יעדן שטיין,
פֿון דער טיפֿעניש פֿון מײַן לײַב ציט זיך מײַן בענקשאַפֿט צו דיר,
ערד,
ציט זיך ווי אַ וואָרצל צו אַרײַנגראָבן זיך אין דיר,
ערד,
צו פֿונאַנדערלאָזן קלאַמערן, און נעגל, און אָדערן אין דיר,
ערד,
פֿאַר דיר קען איך אָפֿן זײַן, ערד,
ניט שעמען זיך פֿאַר דיר, וואַלד,
צו זאָגן:
איך בין דאַרשטיק.
איך בין הונגעריק.
איך בין שלעכט.
איך בין תּאוותדיק.
מײַנע ליפּן, מײַנע פֿאַרשלאָסענע,
רײַסן זיך פֿונאַנדער, ווי בײַם טיגער;
און מיט ציין און מיט נעגל
וואַרף איך זיך אַרויף אויף גאָט, אויף מײַן באַשעפֿער,
און איך שטעך אים דורך זײַן האַרץ.
הינטער מיר — פֿערציק יאָר.
וואָס האָט ניט געטאָן זיך שוין פֿאַר די פֿערציק יאָר!
אויסרעכענען —
דיר איז דאָך אַלץ איינס, וואַלד,
דעם באַשעפֿער מײַנעם, גאָט, איז דאָך אויך אַלץ איינס.
סײַדן צוליבן ייִנגעלע, צוליב מײַנעם —
סײַדן גיין און אויפֿוועקן אים פֿון שלאָף פֿון זײַנעם,
און זאָגן צו אים —
וואָס זאָגן צו אים?
ווי—פּור—וויל.
וואָס מיינט דאָס! דאָס מיינט: איך בין רואיק צוריק. איך בין שטיל.
נאָך גוט, וואָס אַ מאָרגן איז דאָ. און אין שויס פֿונעם מאָרגן
ליגן אָנגעגרייט טואונגען נײַע, און אוצרות מיט ווערטער מיט פֿרישע,
און שמייכלען און בליקן צו קענען פֿאַרגיטיקן, ענדערן,
און אָנברענגען פֿרייד און געטרײַקייט און ליבשאַפֿט און טרייסטונג,
און אויסגלײַכן קנייטשן, און ברוגזע ליפּן דערקוויקן.
נאָך גוט, וואָס אַ מאָרגן איז דאָ. ווײַל — ווי איז ווען, פּלוצלונג,
איך גיב זיך אַ בראָך און אַ פֿאַל צו דער ערד, און נעם שטאַרבן
אין וואַלד, און אַליין, און ס׳איז קיינער נישטאָ ווער ס׳זאָל הערן
מײַן לעצט געבעט, מײַן לעצטן רוף... און ייִנגעלע שלאָפֿט,
און ווײַב איז אין שטוב, און זיי ווייסן ניט — גאָרניט.
און וואַלד שליסט מיך אײַן,
און נאַכט דעקט מיך צו. און פֿאַרפֿאַלן. און אַלץ בלײַבט בײַם אַלטן.
— אַ שטיקל פּאַפּיר און אַ בלײַפֿעדער! ביימער, צו אײַך מײַן געבעט,
צעוויגט זיך, צעשרײַט זיך, גיט איבער מײַן אייגענעם אויסגעשריי:
אַ שטיקל פּאַפּיר און אַ בלײַפֿעדער. —
שטיל און פֿאַרטאַיעט דער וואַלד.
ווי—פּור—וויל. —
וואָס מיינט עס? דאָס מיינט: כ׳בין שוין ווידער ניט רואיק, ניט שטיל.
אָט קומט אָן אַנטקעגן דאָס לעבן פֿון וואָר און פֿון חלום.
איך שטרעק אויס די הענט צו באַגעגענען אַלע געשטאַלטן,
וואָס קומען אַ וואָרט פֿון מיר הערן, צי מיך מיט אַ וואָרט צו דערפֿרייען.
אָט קומען אַנטקעגן די אָרעמע העלדן פֿון דער דראַמע „שאַפּ
Mayne hent viln arumnemen yedn boym,
mayne lipn viln tsufaln tsu yedn groz,
mayn kop vil aniderleygn zikh oyf yedn shteyn,
fun der tifenish fun mayn layb tsit zikh mayn benkshaft tsu dir,
erd,
tsit zikh vi a vortsl tsu arayngrobn zikh in dir,
erd,
tsu funanderlozn klamern, un negl, un odern in dir,
erd,
far dir ken ikh ofn zayn, erd,
nit shemen zikh far dir, vald,
tsu zogn:
ikh bin darshtik.
ikh bin hungerik.
ikh bin shlekht.
ikh bin tavedik.
Mayne lipn, mayne farshlosene,
raysn zikh funander, vi baym tiger;
un mit tseyn un mit negl
varf ikh zikh aroyf oyf got, oyf mayn basheper,
un ikh shtekh im durkh zayn harts.
Hinter mir — fertsik yor.
vos hot nit geton zikh shoyn far di fertsik yor!
oysrekhenen —
Dir iz dokh alts eyns, vald,
dem basheper maynem, got, iz dokh oykh alts eyns.
Saydn tsulibn yingele, tsulib maynem —
saydn geyn un oyfvekn im fun shlof fun zaynem,
un zogn tsu im —
vos zogn tsu im?
Vi—pur—vil.
Vos meynt dos! dos meynt: ikh bin ruik tsurik. ikh bin shtil.
Nokh gut, vos a morgn iz do. un in shoys funem morgn
lign ongreyt tuungen naye, un oytsres mit verter mit frishe,
un shmeykhlren un blikn tsu kenen fargitikn, endern,
un onbrengen frayd un getraykayt un libshaft un treystung,
un oysglakhn kneytshn, un brugze lipn derkvikn.
Nokh gut, vos a morgn iz do. Vayl — vi iz ven, plutslung,
ikh gib zikh a brokh un a fal tsu der erd, un nem shtarbn
in vald, un aleyn, un s'iz keyner nishto ver s'zol hern
mayn letst gebet, mayn letstn ruf... un yingele shloft,
un vayb iz in shtub, un zey veysn nit — gornit.
Un vald shlist mikh ayn,
un nakht dekt mikh tsu. Un farfaln. Un alts blaybt baym altn.
— A shtikl papir un a blayfer! beymer, tsu aykh mayn gebet,
tsevigt zikh, tseshrayt zikh, git iber mayn eygnem oysgeshray:
a shtikl papir un a blayfeder. —
Shtil un fartayet der vald.
Vi—pur—vil. —
Vos meynt es? Dos meynt: kh'bin shoyn vider nit ruik, nit shtil.
Ot kumt on antkegn dos lebn fun vor un fun kholem.
Ikh shtrek oys di hent tsu bagegenen ale geshtaltn,
vos kumen a vort fun mir hern, tsi mikh mit a vort tsu derfreyen.
Ot kumen antkegn di oreme heldn fun der drame „Shap
My hands want to embrace every tree,
my lips want to fall upon every blade of grass,
my head wants to lay itself down on every stone,
from the depths of my body my longing stretches toward you,
earth,
stretches like a root to dig itself into you,
earth,
to release clamps, and nails, and veins into you,
earth,
before you I can be open, earth,
not be ashamed before you, forest,
to say:
I am thirsty.
I am hungry.
I am bad.
I am lustful.
My lips, my closed ones,
tear themselves apart, like a tiger's;
and with teeth and with nails
I throw myself upon God, upon my Creator,
and I pierce him through his heart.
Behind me — forty years.
What has not already happened in these forty years!
To recount —
To you it's all the same, forest,
to my Creator, God, it's also all the same.
Unless for the sake of my little boy, for the sake of mine —
unless to go and wake him from his sleep,
and say to him —
what to say to him?
Whip—poor—will.
What does that mean! It means: I am calm again. I am still.
Still good, that a tomorrow exists. And in the lap of tomorrow
lie ready new deeds, and treasures of fresh words,
and smiles and glances to be able to make good, to change,
and to bring joy and faithfulness and love and comfort,
and to smooth out wrinkles, and refresh angry lips.
Still good, that a tomorrow exists. Because — what if suddenly,
I give myself a crack and a fall to the earth, and begin dying
in the forest, and alone, and there's no one to hear
my last prayer, my last call... and little boy sleeps,
and wife is in the house, and they know nothing — nothing.
And forest encloses me,
and night covers me. And lost. And everything remains as before.
— A piece of paper and a pencil! Trees, to you my prayer,
spread your branches, spread your cries, transmit my own outcry:
a piece of paper and a pencil. —
Silent and hidden the forest.
Whip—poor—will. —
What does it mean? It means: I'm once again not calm, not still.
Here comes toward me life of truth and of dream.
I stretch out my hands to greet all the figures
who come to hear a word from me, or to gladden me with a word.
Here come toward me the poor heroes of the drama "Shop,"
which I'm just now inventing, constructing.
Here they come into the shop in a gray and early dawn.
Here they punch their cards on the clock.
Here already the machines dance.
Here they jump up with their backs, with their pointed backs.
Operators and cutters, pressers and finishers,
and here is a boss, thin, tall, cold,
a strict businessman, with eyes that tame, that rule;
and here is a contractor,
who turns in the wreck of a sick conscience.
And here is a girl, withered, an old operator.
Here she comes — here follow her like hunchbacked geese, like limping,
torn, ripped years without happiness and without love,
scattered pieces of weeping — broken needles.
I see how her life goes through like a cut, like a red one,
through all the characters and actions. Oh, how I want
to fathom the poorest sorrow and poorest life.
And reveal suns —
and this is the light that rises over everyone, everyone,
through death and betrayal, through love, through sacrifice — —
Pages 281-282. 'Vi-pur-vil' continuation. The speaker's confession to earth and forest — a primitive longing to merge with nature 'vi a vortsl' (like a root). The candid self-revelation: 'ikh bin darshtik, hungerik, shlekht, tavedik' (thirsty, hungry, bad, lustful). The extraordinary image of attacking God with 'tseyn un negl' (teeth and nails), piercing the Creator's heart — Leivick's wrestling with faith. 'Fertsik yor' (forty years) — the biblical span of wilderness wandering, here the poet's life of struggle. The forest and God are equally indifferent. The whippoorwill's call resolves the turmoil: 'ikh bin ruik tsurik' (I am calm again). Hope resides in 'morgn' (tomorrow) with its treasures of fresh words, the writer's redemption through language. 'Vi-pur-vil' continuation. The poet's existential fear: dying alone in the forest while family sleeps unknowing. The writer's desperate cry to trees: 'a shtikl papir un a blayfeder!' (a piece of paper and a pencil!) — the need to leave words even in death. The bird's call now signals renewed unrest: 'nit ruik, nit shtil' (not calm, not still). The poem pivots to Leivick's creative process: characters from his play 'Shap' (Shop, 1926) emerge — a drama about garment workers. Concrete details: punching time cards, machines dancing, 'shpitsike rukns' (pointed/hunched backs). The old seamstress followed by her ruined years 'vi tsehoykerte gendz' (like hunchbacked geese). Her life is a 'royter shnit' (red cut/thread) through all. The writer's mission: 'dergrunteven oremstn troyer' (fathom the poorest sorrow) and reveal light through death, betrayal, love, sacrifice.
← / → previous & next poem·1–4 toggle columns·hover a line to align all versions