Yiddish

Yiddish — marelibri

Stalskii, Suleiman, 1869-1937. Fefer, Itzik, [Itsik Feffer], 1900-1952, translator.MareMagnum

LIDER UN POEMES

19381st Yiddish Edition. Original publishers decorated cloth, 12mo, 114 pages ; 18 cm. In Yiddish. The translator, Itzik Feffer (1900 1952) was a Soviet Yiddish poet executed on the Night of the Murdered Poets during Joseph Stalin's purgesDuring the Second World War, he was a military reporter with the rank of colonel and was vice chairman of the Soviet Jewish Anti-Fascist Committee (JAC). He and Solomon Mikhoels traveled to the United States in 1943 in a well-documented fund-raising trip. In 1948, after the assassination of the JAC Chairman Solomon Mikhoels, Feffer, along with other JAC members, was arrested and accused of treason. Feffer had been an informer for the NKVD (predecessor of the KGB) since 1943. FeFfer reportedly cooperated with the investigation, providing false information that would lead to the arrest and indictment of over a hundred people, but at the trial, he made openly nationalistic statements and expressed pride in his Jewish identity. Feffer had also allegedly been one of the most loyal and conformist Yiddish poets, who had helped to enforce strict ideological control over other Yiddish writers, and had a history of denouncing colleagues for their nationalistic hysteria. However, in 1952, Feffer, along with other defendants, was tried at a closed JAC trial, and executed on August 12, 1952, at Lubyanka prison..The American concert singer and actor Paul Robeson met Feffer on July 8, 1943, in New York during a Jewish Anti-Fascist Committee event chaired by Albert Einstein, one of the largest pro-Soviet rallies ever held in the United States. After the rally, Paul Robeson and his wife Eslanda Robeson, befriended Feffer and Mikhoels. Six years later, in June 1949, during the 150th anniversary celebration of the birth of Alexander Pushkin, Robeson visited the Soviet Union to sing in concert. According to David Horowitz: In America, the question "What happened to Itzik Feffer?" entered the currency of political debate. There was talk in intellectual circles that Jews were being killed in a new Soviet purge and that Feffer was one of them. It was to quell such rumors that Robeson asked to see his old friend, but he was told by Soviet officials that he would have to wait. Eventually, he was informed that the poet was vacationing in the Crimea and would see him as soon as he returned. The reality was that Feffer had already been in prison for a half year, and his Soviet captors did not want to bring him to Robeson immediately because he had become emaciated from lack of food. While Robeson waited in Moscow, Stalin's police brought Feffer out of prison, put him the care of doctors, and began fattening him up for the interview. When he looked sufficiently healthy, he was brought to Moscow. The two men met in a room that was under secret surveillance. Feffer knew he could not speak freely. When Robeson asked how he was, he drew his finger nervously across his throat and motioned with his eyes and lips to his American comrade. They're goin to kill us, he said. When you return to America you must speak out and save us. During his concert in Tchaikovsky Hall on June 14 - which was broadcast across the entire country - Robeson publicly paid tribute to Feffer and the late Mikhoels, singing the Vilna Partisan song Zog Nit Keynmol in both Russian and Yiddish.Feffer was a prolific poet who wrote almost exclusively in Yiddish, and his poems were widely translated into Russian and Ukrainian. He is considered one of the greatest Soviet poets in the Yiddish language and his poems were widely admired inside and outside Russia (Wikipedia, 2019). SUBJECT(S): Yiddish literature -- Translations from Russian. Russian literature. OCLC: 19304065. OCLC lists 15 copies worldwide, but 13 of these are in a listing which indicates Also issued online, so some (or many of these?) may be online access copies. Very Good Condition, a beautiful copy. (yid-41-82A)

Dan Wyman Books LLC · États-Unis200,00 €

Nadir, Moishe [Moyshe] [Yitzchak Rayz]. Dust jacket illustration by Zuni MaudMareMagnum

DI NAYSTE VERK [COVER TITLE: GEKLIBENE VERK FUN MOSHE NADIR]. VOL 6: POLEMIK [OF 6 VOLUMES, STANDS ON ITS OWN]

1936Original publishers cloth in dramatic modernist color illustrated dust jacket designed by Zuni Maud with illustrations on front and rear; 8vo, 243 pages. 23 cm. In Yiddish. SUBJECT (S) : Yiddish literature -- 20th century. Illustrator Zuni Maud (born 1905) was an Artist, cartoonist, puppeteer, playwright, writer and poet. [He] Studied at the Cooper Union Art School, Baron de Hirsch Art School and National Academy of Art, New York. [and] Did illustrations for *Der kibitser* and stage and costume design for productions by Maurice Schwartz in the Yiddish Art Theater. Contributed articles to Der kundes (N. Y. ) , Jewish Daily Forward (N. Y. ) , Di tsayt (N. Y. ) , Kinderland (N. Y. ) , Kinder zshurnal (N. Y. ) , Frayhayt (N. Y. ) . [He was the] Illustrator of a number of books. In 1925, together with Yosel Cutler, [he] founded the Modicot marionette theater. [He] Wrote plays, children's stories and poems (YIVO, 2018) . Author Yitzchak Rayz (1885-1943) , better known by his pen name Moyshe Nadir was an American Yiddish language writer and satirist. In 1898, at the age of 13, Rayz immigrated to New York and adopted the Americanized name Isaac Reiss. Within a few years his work was published widely in the New York Yiddish press, under a variety of pseudonyms, including Rinnalde Rinaldine, Dilensee Mirkarosh, Der Royzenkavalir, Doctor Hotzikl, and, finally, Moishe Nadir. The name Nadir is a Yiddish expression meaning here you are or that's for you, but can also mean take this and choke on it. As a teenager, he wrote for Der Groyser Kundes (The Big Prankster) and later co-edited Der Yiddisher Gazlon (The Yiddish Bandit) with Jacob Adler. He wrote for an assortment of Communist Yiddish publications including the Frayhayt (Freedom) newspaper and its successor Morgn Frayhayt (Morning Freedom) and the magazines Der Signal (The Signal) and Der Hammer (The Hammer) . When his sharp-tongued theater reviews caused him to be banned from theatrical productions, he resorted to attending plays in disguise. His own plays were performed by Maurice Schwartzs Yiddish Art Theater, Zuni Maude and Yosl Cutlers Modicut puppet theater, Artef (Arbeter Teater Faraband, Workers Theater Alliance) and the Federal Theater Project. Among his better known poems are the erotic Vilde Royzen (Wild Roses, 1915) and his 1932 Rivington Strit (Rivington Street) . After a long association with the Frayhayt and the Morgn Frayhayt, Rayz began to distance himself from the Communist cause with the onset of the show trials in the Soviet Union and publicly broke with the Morgn Frayhayt in the wake of the Molotiv-Ribbentrop Pact. He set out his reasons in Di, vos blayben mit der Morgn Frayhayt (Those who stay with the Morgn Frayhayt) in response to Morgn Frayhayt editor Moissaye Olgins Di vos gayen avek (Those who leave) . Rayz discusses his relationship to the Communist Party in his posthumous Moyde Ani (Wikipedia, 2019) . Very Good Condition in dust jacket which shows some edgewear affecting some letters on the spine. Very Good in Good Jacket. (yid-41-92)

Dan Wyman Books LLC · États-Unis225,00 €

Gershuni, Grigorii Andreevich [Grigori Gershuni]MareMagnum

MAYN ENTRINUNG FUN KATORGA

19071st Edition, Original Printed Paper Wrappers, 54 pages. Includes portrait of the author; 19 cm. Grigory Andreyevich Gershuni (18701908) was born in Kaunas, in the Kovno Governorate of the Russian Empire (present-day Lithuania) , to a petty bourgeois family of Lithuanian Jews. In 1898, his parents were killed in a pogrom. Gershuni was a socialist and a founding member of the Workers' Party for the Political Liberation of Russia. This led to his arrest in 1900 by the Okhrana (secret police. After his release he joined with fellow revolutionaries including Catherine Breshkovsky, Victor Chernov, Alexander Kerensky and Yevno Azef to establish the Socialist-Revolutionary Party in 1901. Gershuni also founded the SR Combat Organization in 1902, which planned and executed the assassination of Dmitry Sipyagin, the Minister of Interior, in April 1902 and of N. M. Bogdanovich, the Governor of Ufa, in May 1903. They failed to assassinate Prince Ivan Mikhailovich Obolensky, the Governor of Kharkov, in July 1902. Gershuni was unaware that Yevno Azef, his deputy, was working as an Okhrana spy. In May 1903, Gershuni was arrested in Kiev. In February 1904, Gershuni was tried by a military court in Saint Petersburg and received a death sentence, which later was reduced to life imprisonment at a hard labour camp by Tsar Nicholas II of Russia. In 1906, he hid in a barrel of sauerkraut and escaped from the Akatuy katorga to China. From China he traveled to Japan and the United States, giving speeches from San Francisco to New York City in support of the socialist-revolutionary causes. In Chicago he met Jane Addams. He returned to Europe in February 1907 in time for the Second Extraordinary Party conference of the Socialist-Revolutionary Party. There he continued to argue for a campaign of terror to overthrow the Tsarist Empire in Russia (Wikipedia) . SUBJECT(S) : Political prisoners -- Russia (Federation) -- Siberia -- Biography. Exiles -- Revolutionaries. OCLC: 13419225 OCLC lists 18 copies worldwide. (KH-8-72 BLOR)

Dan Wyman Books LLC · États-Unis200,00 €

International Jewish Labor BundMareMagnum

BULETIN FUN BUND. 1947-1948. NRS 1-13 [COMPLETE, NO MORE ISSUED]

19471st edition. 4to, Original Paper Wrappers, 8 pages each issue, 13 numbers in 12 separate issues, as published. In Yiddish. Title translates as Bulletin of the Bund. Complete run of this early post-Holocaust iteration the Bunds monthly newsletter (also serving Kindred Jewish Socilaist Organizations), reflecting the concerns of its membership of secular Polish Holocaust survivors as well as pre-war immigrants to the US. Full of interesting articles including: Reports and declarations from the World Bund Conference in Brussels, including declarations on Antisemitism the workers movement, etc; The 1947 Socialist conference in Zurich; Bund activity in postwar-Poland, Belgium, Italy, France, Brazil, and Argentina; Jewish Socialists in Rumania; Bund Resolutions on the Camps; German Socialists and the Jewish Question; Professor Hirsh and Palestine; Discussion in the Bun on the Status of Palestine; On the Bundist Youth Movement in Poland; Special Camps; The Bulletin of the Bund [ie this periodical] in the [DP] Camps; Five Years in the Warsaw Ghetto, by Bernard Goldshtein; Bundist Academy in the Gan Eden Camp in New York; A Memorial for the Bund at the Congress of the French Socialists; etc. The General Jewish Labour Bund in Lithuania, Poland and Russia (Yiddish: algemeyner yidisher arbeter-bund in lite, poyln un rusland), generally called The Bund or the Jewish Labour Bund, was a secular Jewish socialist party.... founded in Vilnius on October 7, 1897..In 1917 the Polish part of the Bund, which dated to the times when Poland was a Russian territory, seceded from the Russian Bund and created a new Polish General Labor Bund which continued to operate in Poland in the years between the two world wars.The Bund sought to unite all Jewish workers in the Russian Empire into a united socialist party, and also to ally itself with the wider Russian social democratic movement to achieve a democratic and socialist Russia. The Russian Empire then included Lithuania, Latvia, Belarus, Ukraine and most of present-day Poland, areas where the majority of the world's Jews then lived. They hoped to see the Jews achieve a legal minority status in Russia. Of all Jewish political parties of the time, the Bund was the most progressive regarding gender equality, with women making up more than one-third of all members. The Bund actively campaigned against anti-Semitism. It defended Jewish civil and cultural rights and rejected assimilation. However, the close promotion of Jewish sectional interests and support for the concept of Jewish national unity (klal yisrael) was prevented by the socialist universalism of the Bund. The Bund avoided any automatic solidarity with Jews of the middle and upper classes and generally rejected political cooperation with Jewish groups that held religious, Zionist or conservative views. Even the anthem of the Bund, known as "the oath" (di shvue in Yiddish), written in 1902 by Sh. An-ski, contained no explicit reference to Jews or Jewish suffering. At the heart of the vision of the future of the Bund was the idea that there is no contradiction between the national aspect on the one hand and the socialist aspect on the other. As a strictly secular organization, the Bund renounced the Holy Land and the sacred language (Hebrew) and chose to speak Yiddish.In its early years the Bund had remarkable success, gaining an estimated 30,000 members in 1903 and an estimated 40,000 supporters in 1906, making it the largest socialist group in the Russian Empire. the Bund was a founding collective member at the RSDLP's first congress in Minsk in March 1898. For the next 5 years, the Bund was recognized as the sole representative of the Jewish workers in the RSDLP, although many Russian socialists of Jewish descent, especially outside of the Pale of Settlement, joined the RSDLP directly.The Bund generally sided with the party's Menshevik faction led by Julius Martov and against the Bolshevik faction led by Vladimir Lenin during the factional struggles in the run-up to the Russian Revolution of 1917.In the Polish areas of the [Russian] empire, the Bund was a leading force in the 1905 revolution. At that time the organization probably reached the height of its influence. It called for an improvement in living standards, a more democratic political system and the introduction of equal rights for Jews. At least in the early stages of the first Russian Revolution, the armed groups of the "Bund" were likely the strongest revolutionary force in Western Russia. During the following years, the Bund went into a period of decay.The Bund eventually came to strongly oppose Zionism, arguing that emigration to Palestine was a form of escapism. The Bund did not advocate separatism. Instead, it focused on culture, rather than a state or a place, as the glue of Jewish nationalism. . The Bund also promoted the use of Yiddish as a Jewish national language and to some extent opposed the Zionist project of reviving Hebrew. The Bund won converts mainly among Jewish artisans and workers, but also among the growing Jewish intelligentsia. It led a trade union movement of its own. It joined with the Poalei Zion (Labour Zionists) and other groups to form self-defense organisations to protect Jewish communities against pogroms and government troops. During the Russian Revolution of 1905 the Bund headed the revolutionary movement in the Jewish towns, particularly in Belarus and Ukraine..In 1921, the Communist Bund [in the USSR] dissolved itself and its members sought admission to the Communist Party....Many former Bundists, like Mikhail Liber and David Petrovsky, perished during Stalin's purges in the 1930s. The Polish Bundists continued their activities until 1948. During the latter half of the 20th century the Bundist legacy was represented through the International Jewish Labor Bund, a federation of local Bundist groups around the world.Among the exiled Bundists who went on with Socialist politics in America was Baruch Charney Vladeck (18861938), elected to the New York Board of Aldermen as a Socialist in 1917[and] 1937 [and] manager of The Jewish Daily ForwardMoishe Lewis (18881950)....the father of David Lewis (19091981), a leader of the New Democratic Party in Canada.David Dubinsky (18921982), though never formally a member of the party, had joined the bakers' union, which was controlled by the Bund, and was elected assistant secretary within the union by 1906..He later became a member of the Socialist Party of America, helped found the American Labor Party in 1936 and was from 1932 till 1966 the leader of the International Ladies' Garment Workers' Union..under the name Max Goldfarb, David Petrovsky (18861937) was a member of the Central Committee of the Jewish Socialist Federation of America, a member of the Socialist Party of America, and the labor editor of The Forward (Wikipedia). SUBJECT(S): Jews -- United States -- Periodicals. Jewish socialists -- New York (State). Jewish labor unions. OCLC: 234327189. OCLC: 234327189. OCLC-Worldcat lists 6 holdings worldwide (NYPL, NLI, YIVO, Harvard, Yale, USHMM), though some listings may be for partial runs. Light wear, Very Good Condition. Rare and important complete set. (Yid-33-51)

Dan Wyman Books LLC · États-Unis1 200,00 €

(Xt) Gomez, IsaacMareMagnum

SELECTIONS OF A FATHER FOR THE USE OF HIS CHILDREN.

18201st edition. Period full leather with spine label, 8vo, viii, 9-408 pages. Singerman 322; Rosenbach 209. The tipped in recommendation slip sign "Ph. Milledolar, " as noted by BAL, is present. President John Adams wrote of this literary anthology that it was "worthy to be presented by every father to every child, and deserve a place in every family. " Gomez's Jewish affiliation resonates in the book with his decision to include a selection from The History of Pope Pius V, which is the source for the "pound of flesh" incident in Shakespeare's Merchant of Venice. As opposed to Shakespeare's telling, in the History of Pope Pius V, it is the Jew who is the victim and the Christian who threatens him. Gomez prefaced the selection by writing: "The following subject shows that Shakespeare altered the character of Shylock, making him to be of the Jewish nation, when in reality he was not. " As Louis Harap notes (The Image of the Jew in American Literature, p. 260) , "Gomez was obviously trying to combat the effects of the Shylock stereotype. " Isaac Gomez (1768-1831) , whose great-grandfather had fled from Portugal to New York in 1703, was active in New York's Jewish community. The few early literary contributions by American Jews "was anything but impressive, but Gomez's book is worth remembering as one of American Jewry's earliest literary efforts… Gomez, both a devotee of the humanities and a committed Jew, lived comfortably ensconced in the two worlds of the Jew and the cultured American" (J. R. Marcus, United States Jewry, vol. 3, page 455) . See also Blau and Baron, The Jews of the United States, 1790-1840, Vol. II, pages 440-2. The last copy to appear at auction in the US, in 2013, sold for over $1800 (with commissions) . Foxing as expected. All endpapers present, and original period binding remains very handsome. A very good copy in outstanding period binding. (AMR-57-12)

Dan Wyman Books LLC · États-Unis1 700,00 €

(xt) Cohen, S. I [Shalom ben Jacob]. Translated from Hebrew to English by Joshua van Oven.MareMagnum

SHORSHEI EMUNAH. ELEMENTS OF FAITH FOR THE USE OF JEWISH YOUTH OF BOTH SEXES

18155575 (1815) 1st edition. Later Paper Wrappers, 8vo, 10, 10, 2, 2, 56, 56, [1], 6 pages [143 pages total]. Includes the often missing 6-page list of subscribers. The Introduction states that the book was undertaken at the behest of the Rabbi of the Aschkenazic community of London, Solomon Hirschell, together with Raphael di Meldola, Rabbi of the Sephardic community. It also includes the approbation of di Meldola as well as that of Rabbi Solomon ben Zevi Hirsch, the purpose of the work being to protect Jewish children from the inroads of Christian missionaries.The author indicates that the lack of understanding of Judaism among youth is the principle reason why he composed this work. Yet it was intended not just for Jews: Prof. David Ruderman has noted that, "except for its denunciation of Christian missionaries, Cohen's catechism with its English translation, seems to be nothing more than an innocent, uncontroversial presentation of the Jewish faith meant for both Jewish and Christian eyes" (D. B. Ruderman, Jewish Enlightenment in an English Key: Anglo-Jewry's Construction of Modern Jewish Thought, p. 250). Cohen's work was indeed shared with American non-Jews. The Jewish merchant David Isaacs, in his correspondence with Thomas Jefferson, sent the President a copy of the book [see University of Virginia exhibit (2001), To Seek the Peace of the City: Early Jewish Settlement in Charlottesville]. In 1818 Rebecca Gratz offered a copy to her friend Maria Fenno Hoffman, wife of the Attorney General of New York, Ogden Hoffman [see E. Wolf & M. Whiteman, The History of the Jews of Philadelphia, p. 304]. Jacob Marcus Rader lists Cohen's work as one of the Jewish educational books available to Rebecca Gratz when she began operating her Sunday School in Philadelphia [see United States Jewry, 1776-1985, 1-2, p. 393]. A review of this book was printed by Rabbi Yom Tov Benet in his book Tene Bekorim (1767). Shalom ben Jacob Cohen (17721845) himself was a Hebrew writer, poet, and editor. Born in Mezhirech, Poland, he studied German and read the new Hebrew literature, particularly Ha-Me'assef. His first book, Mishlei Agur (1799), was a collection of Hebrew fables in rhyme, with German translation, aimed at teaching Jewish children simple and clear Hebrew. Cohen went to Berlin in 1789 and taught in the Hinnukh Ne'arim school and in private homes. After the publication of several works he renewed the publication of Ha-Me'assef and served as its editor (180911). In 1813 Cohen left Germany, spent a short period in Amsterdam, and moved to London where he tried unsuccessfully to establish a Jewish school. From London, Cohen moved to Hamburg (1816 or 1817), where he spent three controversy-laden years. In a posthumously published poem he attacked the hypocrisy of the "reformists" for their lack of religious belief and national feelings and considered the establishment of the Reform temple in Hamburg an act of blasphemy. However, he refrained from public intervention on this controversy. In 1820 Cohen was invited by Anton Schmid to serve as head proofreader in the Hebrew section of his printing press in Vienna where he remained for 16 years. In 1821 Cohen established the annual Bikkurei ha-Ittim, three issues of which appeared under his editorship. In 1834 he published his poetic work, Nir David, a description of the life of King David, one of the first romantic works in Hebrew literature. In 1836 Cohen returned to Hamburg, where he lived until his death. His last extensive work was Kore ha-Dorot, a history of the Jewish people (1838). His other works include: Mattaei Kedem al Admat Zafon (1807), poetry; Amal ve-Tirzah (1812), an allegorical and utopian drama, a sequel to M.H. Luzzatto's La-Yesharim Tehillah; and Ketav Yosher (1820), a literary miscellany. Roth, Magna Bibliotheca Anglo-Judaica, p. 428, no. 2. Vinograd London 205. Roest 283. BE shin 2421; EJ; CD-EPI 0140837. SUBJECT(S): Judaism -- Juvenile literature. Juvenile works. OCLC: 44005964. OCLC lists 17 copies worldwide, High quality 18th Century paper and internal binding are in exceptionally good condition a very nice copy. (BR-4-2-B-xr)

Dan Wyman Books LLC · États-Unis650,00 €

Johlson, Joseph. Translated From The German by Isaac LeeserMareMagnum

INSTRUCTION IN THE MOSAIC RELIGION

18675627 [1867]. Original publisher's boards, 12mo, vi 212 pages. The "Stereotyped" edition, revised, based on the 3rd revised and enlarged edition (The 1st edition was issued in 1830) . With a new preface by Leeser, and including Leeser's original preface (preface to the 1st edition) and, of course, his additions and changes of the preceding 37 years. A work primarily directed at American Jewish juvenile of the early and mid 19th Century. "Leeser's career as a translator also began in Philadelphia in 1830 with the publication of his rendering from German of J. Johlson's Instruction in the Mosaic Religion. Leeser, as part of his ongoing efforts to contribute to the development of Jewish education and culture in America, translated a number of important works into English from German, Spanish, French and Hebrew." (University of Pennsylvania). "Leeser brought with him to Philadelphia his translation of J. Johlson's Instruction in the Mosaic Religion. He had it published there in 1830, appropriately dedicated to his uncle Zalman Rehine. The book is a catechism published in Germany and translated and adapted by Leeser for 'the instruction of the younger...of Israelites of both sexes, who have previously acquired some knowledge of the fundamental part...of their religion.' Leeser undertook its publication because there was a great scarcity of elementary textbooks for Jewish children. It is significant that this Instruction in the Mosaic Religion, Leeser's first issued work, is a textbook of religious instruction for the young, for though Leeser attained distinction as an author, translator, editor, and a national leader of the American Jewish community, he considered himself, first and foremost, an educator." (Jewish Virtual Library). Spine rebacked, lacks blank front endpaper. Ex-library with usual marks, including stamps on title page. Good Condition (AMR-57-6)

Dan Wyman Books LLC · États-Unis500,00 €

Goldfaden, Abraham; Avramovits, M.; Broyda, G. Foreword by M. Zeyfert.MareMagnum

A BINTELE BLUMEN: IN FIER THEYLEN

1896First edition. Original Printed Wrappers, 8vo, 6, 8, 12, 32 pages ; 26 cm. In Yiddish. Title translates as, A Bouquet of Flowers: In Four Parts. Singerman 4953. Contents: 1. Ale Lider fun Akaydes Yitshak, fun A. Goldfaden; 2. Kupleten un Folks Lider, fun M. Avramovits [Max Avramovich]; 3. Ale Lider fun Kuzari, fun Prof. Hurvits; & Anekdoten, fun G. Broyda. Abraham Goldfaden, (18401908), was a Yiddish poet, dramatist, composer, and father of the Yiddish theater. Born in Staro Konstantinov, Ukraine, he received not only a thorough Hebrew education but also acquired a knowledge of Russian, German, and secular subjects. To avoid the draft, Goldfaden was sent to a government school at 15 and there came under the influence of his teacher Abraham Ber Gottlober, a Hebrew writer who was also a lover of Yiddish. Graduation from this school in 1857 permitted Goldfaden to enter the rabbinical seminary at Zhitomir, which trained rabbis, teachers, and Jewish officials for government service. Under the guidance of sympathetic teachers, including such leaders of the Haskalah movement as E. Z. Zweifel, H. S. Slonimsky, and Gottlober, he was encouraged to compose Hebrew lyrics. The first of these were published in 1862 in Ha-Meliz. A year later Goldfaden's first Yiddish poems appeared in Kol Mevasser. In 1865 Goldfaden published a booklet of his Hebrew songs Zizim u-Ferahim. In 1866, the year of his graduation as a teacher, his first collection of Yiddish songs Dos Yudele offered rich material for badhanim and folksingers. It was followed by a supplementary booklet Di Yudene (1869). In 1875 he joined a former classmate Isaac Joel Linetzki in founding and editing in Lemberg a short-lived humorous magazine Der Alter Yisrolik. Goldfaden then went to Rumania where he came in contact in Jassy with the Broder Singers, who were singing and acting out Yiddish songs, including his own, in wine cellars and restaurant gardens. He then conceived the idea that the dramatic effect of the songs and impersonations could be heightened if they would be combined with prose dialogues and woven into an interesting plot. He gathered a few singers and rehearsed with them scenarios composed by himself. The first performances in October 1876 initiated the professional Yiddish theater. Encouraged by the enthusiastic reception accorded his performances in Jassy, Goldfaden engaged wandering minstrels and cantors' assistants as additional actors, toured other Rumanian cities, including Bucharest, and then went to Odessa. By 1880 his troupe was giving performances throughout Russia and his phenomenal success was encouraging theatrical ventures by other enterprising actors and librettists. The Yiddish theater expanded and flourished until 1883, when the Russian government, fearing this new mass medium, banned performances in Yiddish. This action compelled authors, actors, and producers to migrate to other lands. Yiddish theaters were established in Paris, London, and New York. In 1887 Goldfaden was invited by some of his actors who had moved to New York to join them, but when he arrived he encountered severe competition from producers who had preceded him and from scriptwriters who were even more prolific than he. He found Europe more congenial and returned to produce and direct performances of his plays in London, Paris, and Lemberg. He returned to the United States in 1903 and spent his last five years in New York. Many of Goldfaden's 60 plays - not all of them published - continued to be adapted by actors and producers and entered into the permanent repertoire of the Yiddish theater. His characters from Schmendrik and Kuni Lemel to Hotzmakh, the good-natured peddler, and Bobbe Yakhne, the malevolent witch, have been real figures to several generations of theatergoers. (EJ, 2007).OCLC: 41454623. OCLC and Singerman together list 3 copies worldwide (Harvard, NYPL, NLI), with the NYPL copy described as defective. Scarce. Our copy: Paper brown, old damps stains, edgewear. Good- Condition. (YID-42-14)

Dan Wyman Books LLC · États-Unis1 200,00 €

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