Iks Miks Driks

Act I. Borekh’s three daughters, Dina, Mina, and Tsina, complain that they have to stay home with their father rather than go out and find husbands, and Borekh laments about having to care for three daughters. His one son is so much easier to deal with, but where can one find husbands for three daughters? When the matchmaker, Reb Shimen, arrives, Borekh berates him for not having found matches for his daughters. But Shimen complains that it’s almost impossible to find three candidates at once. He has found a nice, wealthy young man passing through town, and he can go bring him to be checked out; let him marry one of the daughters while the others are still hunting. But after Reb Shimen goes, Borekh’s daughters insist that they must all get married at the same time. They are getting on in years, and no one wants to have to go second. Shimen returns with Yozef, the young traveler. When Borekh asks whether he has two eligible friends like him who can marry the other two daughters so there won’t be a fight, Yozef tells his story. His mother died young, and he decided to go off and make his fortune. He has done so over the past decade, but is now returning to Lublin to see whether his father is alive, and to help his sisters. It turns out that he is Borekh’s long-lost son, and the family happily reunites. The daughters decide that they will go to the masked ball and see if they can arrange matches with Herren Iks, Miks, and Driks.

Act II. A masked ball. Iks, Miks, and Driks sing about the importance of noses. Iks and Dina meet, and he correctly guesses her identity. He says that he and his friends want just what she and her sisters want: to marry. She goes to discuss it with them and their father and brother, and the girls dance off. Scene change to Borekh’s house. Yozef has received a letter offering him his old job in America, and he’d like to go, but not before taking care of his sisters. The girls bring in Iks, Miks, and Driks, who take off their noses and say that now that the daughters have nice dowries, they’re willing to marry them. Yozef sings that his arrival seems to have brought the family good luck.


Article Author(s)

Joel Berkowitz

DYTP Co-founder and Director University of Wisconsin-Milwaukee

Shulamis, oder, bas yerusholayim

Act I. Jews with packs on their backs and sticks in their hands, on a pilgrimage from Bethlehem to Jerusalem, sing about the journey. Manoyekh, an old shepherd, sends his daughter Shulamis home to tend the flock, and moves on with the group. Shulamis gets lost, and grows desperately thirsty. She sees a well, but the bucket is missing, so she ties the rope around herself and descends. An Arab melody is heard, and Avisholem appears in military dress, accompanied by his wild servant Tsingitang. Avisholem sends Tsingitang to fetch food, goes to the well for a drink, hears Shulamis, and rescues her. They praise God for arranging this encounter and swear their eternal love for each other. They sing their vow (“Di shvue”), invoking the well and a wildcat as witnesses. Tsingitang returns, and searches for a girl for himself in the well. He will bring Shulamis home, for Avisholem is expected in Jerusalem for Sukkot, and will return to Shulamis later.

Act II. Two months later, in Jerusalem. Avisholem, his friend Khananye, and Tsingitang, with other men, among a group of women. Foremost among the latter is Avigayil, crowned with pearls. Avisholem and Khananye both have their hearts set on Avigayil. During a dance to select mates, Tsingitang ambushes Khananye so Avisholem can reach her first. Duet between Avisholem and Avigayil, followed by Tsingitang’s comic imitation. The High Priest comes, the young men seat Avisholem on a chair, and the girls do the same to Avigayil. The High Priest blesses them, and the crowd rejoices.

Act III. Two years later, on a mountain near Bethlehem. A distracted Shulamis sings of her love, comparing it to a synagogue in which she is the only congregant. In a long soliloquy: she goes over the possible things that might have kept Avisholem from her, and concludes that she will feign madness to avoid having to marry anyone else. Scene change to a room at Manoyekh’s, where suitors pester him about Shulamis. Enter Yoav Gidoyni, dressed in military uniform, who sings of his triumphs and asks for Shulamis’ hand. His song is echoed by the tycoon Avinadav, and then by Nosn Ha-koyen, who sing of their respective assets. Manoyekh has them draw lots, and Gidoyni wins. He gloats until Shulamis’ voice is heard outside. Her father introduces her to Gidoyni. She congratulates her father, then dances and sings madly, echoing her vow to Avisholem, and cries on her father’s shoulder. She sings obliquely of her loss, and mocks Gidoyni and Nosn. Manoyekh repeatedly asks what happened; each time, she tells him to “ask the cat” or “ask the well.” Scene change to the beautiful home of Avisholem and Avigayil. They are quite happy, for though a cat stole their first-born from its cradle and killed it exactly a year ago today, they have had an even healthier, lovelier baby in the meantime. They send Tsingitang for the baby, and Avisholem laughingly recalls how he tricked Khananye out of winning Avigayil. This memory is interrupted by the wail of Tsingitang. The nurse says that as she was standing by the well, the baby jumped out of her arms to its death. The “Shvue” melody plays quietly, and the wall opens, revealing a tableau: moonlight, Shulamis by the well, the cat nearby. An angel above them points to the tableau; once Avisholem recognizes Shulamis, the wall closes. He takes this as a sign from God, and prepares to meet his judgment. He tells Avigayil that the tragedies have happened because he forsook his predestined match, and decides to atone to Shulamis. Avigayil doesn’t want him to go, but when he is about to stab himself, she stops him and sends him on his way with her blessing. The scene returns to the mountain near Bethlehem, where shepherds sit around a fire is burning singing about shepherds’ (and metaphorically, God’s) vigilant care for their flocks. Avisholem and Tsingitang enter. The shepherds tell Avisholem of Shulamis’ madness; he trembles and cries, and says he can cure her. They invite the travelers to rest overnight, and the shepherds sing, “Flicker, little flame.”

Act IV. Manoyekh’s house; Shulamis lies ill on the couch. Doctors stand around uselessly. Avisholem comes to the window but hesitates to enter. Shulamis sings the “Shvue” theme, and he answers, enters, and swears to be hers forever. As they embrace, Manoyekh enters; Avisholem says he can cure her, and sings “Di Shvue” with her. Manoyekh gives them his blessing. Scene change to the Temple in Jerusalem. The curtain rises, revealing the Temple in all its glory, with Jews, led by the Kohen, offering sacrifices to God as they sing his praises. Enter Manoyekh with Avisholem and Shulamis, who kneel before the High Priest. He blesses them, and the chorus sings praises to God.


Article Author(s)

Joel Berkowitz

DYTP Co-founder and Director University of Wisconsin-Milwaukee

Der vaser-treger

Act I. Exterior of Reb Yosele’s village inn. Simkhe Plakhte is a water carrier and an orphan. He brags that he was born from a rock, big and strong, and that immediately he became a water carrier. He supplies the entire town with water in exchange for bits of bread, kitchen scraps, and tattered, old clothes. Yosele Parnos, the chief beadle and proprietor of the town hotel, exploits Simkhe more than anyone else. Still, Simkhe carries water for Reb Yosele’s household without complaint because he is in love with Tsipe, Reb Yosele’s beautiful servant. Although Tsipe returns Simkhe’s affections, she realizes he is too poor to get married. Simkhe eventually marries Beyle, an orphan who mothers him and does not mind his poverty.

One day Beyle tells Simkhe she dreamed her deceased mother and father returned to tell her that her husband is destined to become a great rabbi and that in her attic there is a caftan and a shtreimel (fur hat women by Hasidic men) which have been awaiting him for thousands of years. Simkhe accepts this prophetic dream. The Jews of the town initially refuse to accept Simkhe’s claims of rabbinic status. Then the local nobleman’s prize horse strays from him, and he threatens to confiscate Jewish property until his horse is returned to him. Simkhe tells the nobleman to look for his horse in the words. Miraculously, the nobleman finds the horse in the woods, and both he and the villagers recognize him as a great rabbi. Reb Yosele and a petty Lithuanian merchant decide to exploit Simkhe’s alleged powers for economic gain, and appoint themselves his beadles. Tsipe regrets that she did not marry the water carrier when she had the chance. Beyle, on the other hand, snubs the village elites who mistreated her.

Act II. Interior of Reb Yosele’s village inn. Word of the miracle man spreads through the surrounding countryside and men, women, and children trudge for miles to seek his aid. Reb Yosele and the Lithuanian make the unsuspecting pay well for the Rabbi’s assistance, meanwhile pocketing the money for themselves. Whatever solace Simkhe finds in his new position comes chiefly through the delicacies prepared for him by the beadles. But the Rabbi still loves Tsipe and he begs for an opportunity to once again carry some water to Reb Yosele’s household so he can see her again. The beadles refuse this request, since it is in their interest to avoid a scandal. Tsipe, unknown to Simkhe, makes several desperate attempts to see him, but is turned away from the Rabbi’s door by the wily beadles. The situation becomes so unbearable, that Reb Yosele and the Lithuanian decide to grant the Rabbi a divorce from his wife so he may marry Tsipe. Beyle, now ruling with an iron hand, scoffs at the thought of divorce and adds a few threats of her own, making the position of the beadles more untenable than ever. When the pious crowd into the Rabbi’s study for his daily blessings, Tsipe manages to elude the guards and rushes to Simkhe’s outstretched arms. The outraged beadles attempt to remove her, but Simkhe protects her and announces he is ready to run off with his beloved, come what may. The beadles decide that this match may have been made in heaven, Beyle notwithstanding. The nobleman, steadfast in the belief in Simkhe’s supernatural powers, thinks he can drive out the ghosts who haunt his castle, and for this purpose brings a golden chair with which to convey him to the palace. As they lift Simkhe onto the chair, he cries out in pain and runs off to his private study. The Rabbi has been overstuffed with delicacies, but Reb Yosele, to continue the duplicity, convinces the townsfolk that the Rabbi received a sudden message from heaven to teach the Torah to the angels. Beyle cannot be fooled, however. She fears she is going to lose her husband and discloses the truth about him and his position as Rabbi. The crowd is horrified to learn Simkhe is a rank imposter, but no more so than Simkhe himself. Sadly he discards his rabbinical attire, dons his old clothes again and walks off a beaten, broken-hearted and disillusioned man. When the people finally discover that much of the deceit was planned by the beadles as a grandiose money-making scheme, the irate nobleman orders them whipped for their heinous sins. Simkhe returns a little later in the regalia of the water carrier and promises to serve the townsfolk henceforth without thought of pay for the delicious food given him when he was their spiritual advisor. Further, he tells them he found his greatest happiness as a lowly water carrier. He declares that he will pursue this occupation for the rest of his life, although he still hopes to marry Tsipe.

Synopsis adapted from a Yiddish Art Theater program by Sonia Gollance.


Article Author(s)

Sonia Gollance

Project Manager, Plotting Yiddish Drama University College London