;.cTr. CB 12/96; retyped sa
;.l1,6,60,66,1,0,10,75,192,2,15,20,25,127,10,0,
;.l2,15,75,192,2,20,25,127,15,0,
;.l3,20,75,192,2,25,127,20,0,
.h2, =amp18692  --  AMDOR, MIYN GEBOIRN-ShtEtL -- YeDIDYaH AFRON
RETYPE (sa, with notes) OF INPUT Translated 12/96 Chava Berg  

Start text p186:

AMDUR`eR PShOt`e FALQsM`eNtSheN
FOLK TYPES OF AMDUR

I would like to mention some of Amdur's folkpeople (Yid.folksmentshen) , who though they didn't have any great knowlege,were "blind on the black dots" (Yid. Shvartze pinteler).
l2
[TR notes:  Black dots are the nekudot, vowel signs forHebrew.  Ie, had a rudimentary knowlege of Hebrew, only theconsonantal alphabet, not the vowel points]
l1
part of them were even absolute `aMI-HARaTzIM' 
l2
[Lit. people of the earth, ie, unlearned or maybe illiterate]
l1                                                
-- however, with their quirks of character they are a gallery ofshtetl types.

	One of them was -- 
	YASH`e D`eSYAtNIQ  [YASHE DESYATNIk ] 
l2
[N.B.:  In Hebrew I transliterated ayin as a left-handapostrophe, with the appropriate vowel; in Yiddish it cansimply be transliterated by a capital E.  And forconvenience, a lower-case k, rather than Q, can be used forQUF, despite the risk of confusing it with KaF]
l1
 an old dishcharged Nikolayan soldier
l2
[Ie, Czarist soldiers, from Czar Nikolas]
l1
A small Jew {Yid: YIDL} with a stubbly face.  He'd like anoccasional drink (Yid:  A KOseH} without ever getting drunk {Yid:ShIKUR}.  When he would walk into Kantor's pub {Yid: kANtAR"AReiNGIsn" }  he would say:  I'm going to drop a few into R' MAIRB`aL-HaNes ...{eo}.  
	What then, drunk like goyim?  Feh!  He goes to throw a fewpennies into the pushke of R' Meir Ba'al HaNes ... {eo}.
l2
{TR renders R' as Reb; Aramaic Rav is Resh-Vav; I supposeYIddish 'Reb' is likewise Resh-Vav, but I don't know.
WZO English Talmud excerpts notes:  "As a general rule,,Tannaim and Palestinian Amoraim are given their proper namepreceeded by the the title Rabbi, while Babylonian Amoraimare referred to as Rav or Mr, followed by their name."
That edition uses R. as an abbreviation for Rabbi (Heb. RaBI,Resh-Vav-Yud ) 
l1
  
	Yashe Desyatnik, the Am Ha'aretz, made an association betweenthe [TR: brandy]  glass {Yid simply: GLEZL, glass} and the tzadikpushke 
l2
[ I have not heard of pushke's called "tzadik-pushke"'s, butit is a perfect term for those pushke's with pictures oftzadikim -- as distinct from the JNF pushke's, evidently aZionist secular emulation of the former.]
l1
of the legendary Jewish {Yid:  YIDIShN} tzadik.  

In spite of his whole ignorance, Yashe  Desyatnik was 
{end text p186}
----------------------------------------------------------------
#p
{start text p. 187}

very religious {Yid:  ZiyER A FRUMER} and would davven word byword, in order to {YId:  AEN KDI TzU} make sure they were saidright he would repeat them several times. 

	When he wouyld recite by heart the chapter [of Mishna] {Yid:QAPItaL} "Rabbi Yishamel says;  By 13 rules [the Torah isinterpreted"] 
l2
[from the preliminary morning prayers]
l1
it would come out by him: "He complains and drives off" {Yid: MENQLAGt AUN MEN FARt  min klagt ain min fart} -- {Heb: MKLaL V-PRT}from the general to the specific -- and "he drives off andcomplains" -- from the specific to the general.
l2
[There may be a pun here that's lost in translation; rechecktext against siddur]
SIDDUR:  M-KeLaL V-PRat  , V-M-PeRat  V-KLaL
(A rule followed by a detail.  A detail followed by a rule.)
l1
We boys {Yid: YINGLER} would go over to stand next to him to makefun {Yid:  treivn klapn} of his prayers {But yid:  klapn} :  "Hedrives off and complains and complains and drives off."  {Yid:  Mefart ain me klagt aun me klagt aun me fart} He alone would smilewhen he would see us around him.  And wonder over wonders:  Thissimple Jew {Yid: praster Yid} would say Friday night {Yid: freitik-tzu-naKts} the entire "B-MaH M-D-LIQIN " [REF: " With whatcan we light", preliminary to Shabbat Ma'ariv ] by heart and withthe same NIGUN as one learns Gemara.  An entire chapter {Yid/Heb:PeReK} Mishnayos of Masechet Shabbos 
l2
[I assume that is:  "With what can we light", which arechapters from the Mishna]
l1

by heart; an entire Bariatha of R' Yishmael 
l2
{TR. here renders R' as Rabbi;  that accords with the Siddur,and Mishna.}
l1

about logic rules of Talmud by heart
l2
[that is the passage in the preliminary prayers noted above]
l1
a Baraitha of the Aggada 'Talmud scholars generate an abundance ofpeace in the world' by heart
l2
[That is a concluding passage in the Musaf  of Shabbat;Metsudah translated, 'the disciples of the wise increasepeace in the world'; this translation seems more precise]
l1
 ... {eo TR}  Such Am Haratzim were our treasures.  {Yid: habn mirfarmagt} I doubt  if we have the right to call such a Jew {Yid:dem tif Yid} 'Am Ha'AReTz'.  Maybe Yashe Desyatnik did notunderstand the literal meaning {Yid/Heb:  PIRUSh-HaMaLOt} of whathe said, maybe said 'Rabbi Treifen' {Yid: Rav TRIYFN } instead of'Rabbi Tarfon' {Heb: Rav TaRFON} in [the passage on lightingcandles]  'Be mah madlikin', but in the course of this he acquireda host of Hebrew and Aramaic words, and the sound of Hebrew wasnot strange to him. 

	On a market day or a gentile holidays {Yid:  EFEs a HaGa} ,when all the goyim from the villges would gather in town, thenYashe donned his Shabbos {Yid: shabatdike} kapote or his fur coat{Yid: BORKE} with his BAShLYK in the winter; on the lapel {Yid: klape des blekl} the Russian medal of honor {?: Yid: herv} ; hewould promendade proudly {Yid or Russ?:  ShtaLTz} , like agovernment official {Yid:  regirung-parshtiyer} , and radiateauthority {Yid:  MaMaShLeH} among the goyim, just like a"NAtShaLNIK".  When a goy would get drunk and yell around in thestreet, right away there would be punching {Yid:  PetSh} .  If thegoy kept in his mouth a good tobacco pipe {Yid:  LIULkE AUNTzIVEk}  {end text p187}
---------------------------------------------------------------
#p
{start text p.188}                
l2
{N.B.:  I have hear tried break each line of text with a /where the line on the printed book ends}
l1

Yashe would yank it out of his mouth.   Goyim used to say: 'CH'VOROBA NA ETO PLIASHKO, NAM STRACH BIDE" --  a curse on thatmedal {Yid/Rus: Blekl} , it makes us shiver ... {eo}  Such wasYashe Desyatnik, who used to say 'Be-MaH MaD-LiQIN' and 'RaVYiShMaEAL' 
l2
{N.B.:  Here in Yid. the word RaV occurs, not theabbreviation R'} 
l1
and sow fear among the goyhim with his medal.  How strange {startTR typescript ts. p2} it/ sounds:  a "Desyatnik", 
l2
[I do not know the meaning of his last name, which seems tohave been a Russian epithet]
l1
a government medal together with 'B-MaH MaDLIQIN'/ 
and "according to thirteen principels the Torah is interpreted'... {eo}//


	MoSheH KVVALISh 
l2
[Now I first heard that last last name as Chaval-ish, meaning"it's rather a shame"; and so it might be, but it does seemthe common Jewish name, Kalish (KVVALISH > Kwalish > Kalish).
	As every semi-retired ex-hippie knows, in a relativelynatural society, people are called by their personal namesand further distinguished by whatever epithet or epithetstheir group accepts, not (as now in Israel) by what theychoose; these are likely as not to be reflect their mostnoticeable attribute 
l1
was earlier a smith. 
l2
{Yid:  Ie, black-smith; Yid/Ger: ShMID} .  
l1

His house {Yid: ShtUb} -- the last/  in town {Yid: ShtAt} at theexit {Yid: ARIsFAR} to the Grodno 
l2
{Yid:  GRADNER - the ER ending here means 'of'} 
l1
highway  {Yid: GAstINETz (HUIPtVVEG) }./ Later he opened a store{Yid:  QLIYt} and became quite rich {Yid:  ReiKh}.  His goyishnick-/ name -- KhaVVALISh -- he got for his unlearnedness {Yid:PRAstkIYt} and / unrefined manner {Yid: MGUShMDIQIYt ,megushmidikeit}  
l2
[Chaval means, colloquially, at least in contemporary Hebrew -- a shame; from Heb. chaval, to mourn]
l1


Once he made a bet over eating {Yid: aoiftzuesn} a dozen {Yid:tuTz} herring {Yid. sic, HERING}  /
l2
[Must be something larger than what we mean by herring.
In Maine, herring is whatever you catch that ain't worthselling under any other name; usually fish too small to sellseperately.]
l1

with black bread; he won the bet and was / still hungry ... {eo}On a Yortzeit-day {Yid: YARTzeit-tAG} -- which fell /
on a Shabat -- they let him go to the `aMud 
l2
{TR:  the gabbi let him; But Yid simply:  one let him, so, hewas let, so, no necessary reference to a gabbia} 
l2
{Yid: Hat MEN AIM TzUGELAZN TzUM `aMUD} .  
{TR, `aMUD, lectern; probably a bimah, probably in the centerof the shul, from which the Torah is read.}

l1
to daven Mincha,/ His way of putting Hebrew evoked great laughterfrom all /
l2
{Yid:  Beim `OLM; TR, from the congregation.}
l1

   At the [TR: prayer leader's] repetition {Yid/HEb.  ChZRTHSh''Tz}  [of Shabbat Mincha Amidah] of 'YOU are ONE and YOUR NAMEis ONE and who is like YOUR people Israel, one [or, Metsudahsiddur, `a unique' [or better, unified]] nation ' 
l2
[during the repetition of the amidah]
l1
he got muddled up {Yid:  farplantert} by the three 'one''s {Heb:"AChaD-s", and he connected / them {Yid: Tzunoifgebegden} with[the wrong] three words; the way he said it it came out 'YOU areONE/  and YOUR NAME; ONE and who is like YOU; Israel, one nation{Heb: GOI AHaD} /
l2
[The Hebrew words in the correct version, and in the versionsaid by Yashe Desyatnik, are identical.  So this is not amistake in wording, but only in oral punctuation, if that;although it is not the spacing accepted by custom, it mightbe defensible from the text.]
l1                                               

SHM`eYaH ChaNeHs'  [Shemaya Chanah's; ie, Shema-Ya, whose motherwas Chana]  a cobbler {Yid: ShUster}, [and] a great joke maker{Yid:  a groister LaTz} sang in an undertone {Yid: hat aimauntergezzingen} ;  "And who like Chvalish, one goy on earth"...{eo}
l2
[This word-play plays closely on the Hebrew siddur text.

[Yid: "V-MI K-KhaVVALISh, GOI AChaD B-AReTz" a play on thesiddur text, K`MoKha]

[TR notes that this puns on the literal sense of goy, a[collective] non-Jewish people -- in allusion to the term'am', also translated people,, but predicated of Jews -- 
 and its colloquial sense, an [individual] non-Jew]
l1

	His son {Yid:  zeinem a zon; does this mean, an only son?}HIRSHL, a youth of 16 with red eyes,/  he sent to R' AHaRONKaDISh, the MeLaMeD in [the] CheDeR, to learn/ to daven {Yid:DaVVeNEN, davenen} and the Hagadddah.
l2
[So apparently in the shetl the Hagadah was considered a textthat every male should know;  presumably since it must berecited by the head of the household for his family, since itis required that women and children hear it.]
l1

I was then a little boy {Yid: YINGeL NAR} of less than seven/
years old and in my childish brain {Yid:  MZCh} I could notunderstand / how a boy old enought to get married does not knowdavening {Yid: DAVVEN , TR: how to daven well} and [TR: at least] learn [TR and correct for contemporary usage outside the contextof orthodox Judaism:  study] / chumash with Rashi?  {Author'squestion-mark.}  I remmbered that when the Rabbi [TR: our teacher] would learn with / us before Pesach the entire Hagada.  The word'eat' [would be] many times/  mentioned:   Kapras -- you take alittle piece {Yid: ShtiQL} of onion {Yid: TzIVELE} , you 
{end text p188}//
----------------------------------------------------------------
#p
{start text p189}

dip it into salt-water, you make a blessing BORA PRI ADaMaH [textsic; although blessing is presently given:  HaADaMaH] /  and youeat; motzi -- you have to make a 'motzi' 
l2
[that is, the blessing over bread]
l1
and not eat;/  matzah -- one makes a bracha `aL AKILaT MaTzaH andyes, eat
l2
[that is:  on Pesach, before eating matza for the first time,one first says the blessing over bread -- `motzi' andimmediately after that, before eating, one says the blessingover 'matza'.   In contemporary custom, one also says theblessing 'ha shekianu' on the first night; the author doesnot mention that.]
l1
MaROR -- / you make a bracha ' `aL AKILaT MaROR and one eats;KOReKh  -- and one / eats; ShULChaN `aROKh -- the table is set, weeat [Yid: MIR VVELN ESN; mir misprint for wir ?];  TzFON /  -- onemust [Yid: MEN ZAL] eat the afikomen.  And by our "senior student'[YId: TaLMUD VaTIQ] it/ came out like this;  " KaDeSH -- when thefather [Yid: tatE ] comes from shul, he should/  make kiddush andshould eat
l2
[in fact, the Seder begins by making kiddish, and all thendrink wine, but many steps then occur before one eats themeal
l1
URChaTz  -- you wash your hands and / eat
l2
[Urchatz is the first washing of hands, prior to eating a bitof green; in some custom, only the head of household doesso.]
l1
KaRPas  -- you eat ... {3 dots, text} 
l2
[karpas is eating the green vegetable, dipped in salt water]
l1
and the RaBI R'  AHaRON KaDISh gets angry [Yid: wert ain kos] andcries out :  'May he be hung! Such a treif/ "HARLE"  {He, Alephunderline, Resh, Lamed, Ayin]
l2
[TR: I don't know the translation of that term]
l1
only eating {Yid: FRESN; eating as animals do} and eating {Yid:FRESN}!  What a glutton { Yid: OsOBA} /

	After Pesach he left the CheDeR and very soon afterwards/
 he was married off.  He never did make it to Chumash with Rashi,/the Hagada he knew -- up to 'we were slaves [in Egypt] '
l2
[TR notes that this is near the beginning of the Hagada]
l1
and no further, but/ by eating [Yid: beim ESN] he knew {YId:gevlivn} .... {et} the deeds of the fathers are a sign for thesons.  {YId: MESheH AvOT sIMN LvNIM} 
l2
[This is probably a proverb, but I don't kow it.  QVproverbs.]
l1

YANKL WeisE KEPL was a villalge [YId: Dorf] tailor {Yid:SchNeiDeR. }   From birth he had a/ white head and from this comeshis nickname.  [Lit., Yankel White-head]./ 
l2 
[TR suggests that he was an albino; but in Albino's, pinkskin is at least as noticeable and disturbing as the whitehair.]
l1
A very quiet person {Yid: ShtiLeR MENtSh} , just plain [Tr: onlysimple]  
l2
{Yid:/Heb NaR PShOt:  nar Pshat: I think this is a play onPshat, the Torah read in its literal sense } 
l1
as Tevye the Milkman would say.  
l2
[That is an anachronistic touch;  Sholem Aleichem's storieswere written of this general period, but not written untilseveral decades later; although the author did not write hisbook until ca. 1950]
l1

"Ha-MKaH B-`evRiT-O" -- a little dented {Yid: geshlogn} in hisHebrew
l2
[TR:  The literal translation from the Hebrew would be:  theblow was in his direction.  But `evRiTO' could also be readby someone who does not know Hebrew too well:  he got a blowin his Hebrew].
l1
When it came to {Yid: Bei } the routine prayers / and chapters [ofPslams -- TR] [Yid: kAPItaLEN] he would manage to crawl through{Yid: ADORKQRIKN} them somehow, but/  when it came to HaGaDaH,sLIChOT, QINOT [kinot] or HOShENAs {Tr: Hosannas.  
l2
[I have not heard that term used in contemporary religiousHebrew.  It would refer to the `Hoshea-Na' passage which nearthe end of the Hallel; and I think occurs in other places. So reference is probably to the longer prayers in which it isincluded.]  
l1

it sounded like he was chopping cabbage {Yid: er hakn vie ainkroit} .  At the kInoH [ elegy; singular of kinnot] "AvaL AMORR ,ANINDOT AGRR" - [TR: Evel {start ms. p3}  amorar, aninos egrar,From mourning I am bitter, from misery I am dredged ]
l2
[I do not know that kinnot]
l1
his rendition was:  "ANINEs A GANER ', anines the gander. /
 His mistakes [in pronouncing Hebrew -- TR] alwas were connectedwith  a Yiddish noun {Yid: efes a kegnstand ain yidish}/

	I remember how my father, E"H [Ayin''Heh, abbreviation foralov hashalom, =dwell in peace]  once sent me to/ get someChaRoseT
l2
[mixture of nuts and wine, used in the Seder]
l1

from FEIVVL [Feivel] the WINEPOURER {Yid: weinshenker].  By thosethat made only a token {Yid: wintzik} cremeony out of setting upthe seders, you could hear soon / after Ma'ariv already throughthe window how they would say / the hagada with gusto {Yid: manzagt geshmek di Hagada} , and I heard how my hero {Yid: mein HELD}} would sing out: /
 B-Sh`aH Sh-MaTzaH "M-ChOTNIM" L-PNIKha [ when the matza and themaror are in "laws"(!) in front of you -- insead of MONChiM -[TR:_ lying in front of you]
----------------------------------------------------------------
#p
 
{start text p190}

By YANKEL VAYSSE-KEPL the matzas were counted as in-laws, dear andbeloved in-laws.  And instead of AGRR, `a gander' [Yid:  `AGANER'] was familiar to him, what with all the geese and gandersyoul would see in a village ... {et}  

	He wasn't the only "mistake-maker" [Yid: greizn-farfaser] 
in Amdur.  My town [Yid: shtat] treasured [Yid: farmagt] a wholebunch [Yid: gantz siyn bisl] of this kinds of folks [Yid:falksmentshn].  I think it would be worth to write an entireantholoyg of the ingenious and almost erudite [Yid, in quotes:"LOMDIShE" mistakes that were created for generations by thetongues of these kosher [Yid: KoSheRE] Jews. 

NYAME [Nyomeh}  THE BATHHOUSE-ATTENDANT [Yid: BEDER] 
	A Jew of small stature with one eye and a boil protrudingform under one ear.  He always would wear linen pants and walkbarefoot in the summertime.  
l2
[that does indicate that in Amdur/Indora the summers are verymild]
l1

He had various professions:  for a long time he was leasing thebathhouse [Yid: BAD] and was the sole attendant and whipper [Yid:shmeiser]  
l2
[that is, one who switches the backs of people in the steambath -- TR]
l1
was the chimney sweep [Yid: kIMen-kerer], white-washed houses [QV: white-washing, not caulking? -- QALBN ] 
and in wintertime he would carry water with a QARAMEsLe.
l2
[The term is not put in quotes by the author, though thetranslator does not recognize it; it might be the yoke fortwo balanced pails of water]
l1

  The latter work was simply "`avODaT PereKh", [backbreaking slavelabor] 
l2
[TR -- phrase taken from the account of the Jews in Egypt,Cf. eg, Exodus 1:13.  Rashi comments:  "`B-PaReKh' -- Withhard labor that crushes the body and breaks it.; commonEnglish translation, 'rigor'.]  

l1
because the well was frozen over, it was almost impossible to getto it; the pumping-handle [Yid., in quotes: 'kLIOtsh'] was coveredwith ice and when you touched it the hand would freeze to it.  
l2
[indicates that winter temperature was typically well belowfreezing.  I guess it is around 10F that a hand would startto stick to ice; but maybe closer to zero]
l1

Under such circumstances would he NYOMEH, jump and carry water,from before daybreak [Yid: ShFet] until late at night [but Yidsimply:  AIN DeR NAkt] , getting for it a kopeck [Yid-Rus: KAPYeKE] for two buckets of water.  And people weren't contentyet, especially those form larger families, who needed a lot ofwater for daily use -- "MaYiM-NO B-KeSeF ShTINeN" -- 

l2
[TR:  our water with money we drank --
l3
I think this is from the Chumash, when the tribes of thechildren of Israel  are passing through Jordan, on theway of the land of Israel, and Moses says, we will turnneither to the left or to the right, and if we needwater, we will purchase it. -- QV -- Numbers?] 
l1
they would murmur ... {et}and with such jobs [Yid: PaRNosOT] ourjewish laborers [Yid: HARePAShNIQEs, harepashikes]  would have tomake do.  
  
	Lies are sayings those that maintain that Jews in the oldcountry [Yid:  HeiM] would make a living by cheating [YId: shakermaker]..  
l2
[that may have been a prejudice heard in Argentina in the1950s, when the author wrote this.  Under Peron, Argentinawas facist and apparently pro-Nazi.]
l1
Nyomeh the bath attendant was always bitter [Yid.  shtendik aFarviterter], in a sour mood [Yid:  a mar-nefesh] , and wouldoften come out with a little [Yid: bisl] chutzpeh against the'Gvir-o-crats'
l2
[TR:  gvir is a wealthy and therefor influential person]
l3
QV:  Gvir, rich-man, is the same root as gibor,strong(man), hero, yes?]
l1

	Once, at a community meeting [Yid: koHeL] , it was made knownthat "NYAoMQ`e [Nyomkeh]   
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#p
{start text p191}
the Bath attendant owned 400 ruble.  ShaLOM-LIYZER RABINOWITSHsuggested that one should confiscate that money from the attendnat... {et} maybe he will kill peple in the streets with so muchmoney ... {et}

As mentioned before, my hero [Yid: HeLD]  had only one eye.  Theother one was a little burnt out by the soot of the chimneys andthe lime of the whitewash  [YId: QALD] -- 
l2
[it is not clear how white-wash, being merely calciumcarbonate, as far as I know, could do that.  Maybe the sootprovoked an infection that never healed.  Or maybe 'whitewashis a mistranslation of 'QALKh'.  Caulk, a sealant againstwater, might have been made with acid.]

l1

being that he was the chimney sweep and the white-washer [Yid:QALKER, so: 'caulker'?] .  Well for praying [Yid:  Nu, zumdavenen] from siddur he didn't need a whole pair of spectacles[Yid: Shpakoln] ,one eyeglass [Yid: glezn] would do; two eyes --two glasses; {start ms. p4} one -- enough one glass [YId: glezl]...{et} "what?  Am I just a brainless workers?' [Yid: Was? PrestEPRAntn AIN MeN]
 Nyomeh would argue ... {et} 

	But when Yom Kippur comes around and you say 'Al chet
l2
[formula of confession in Yom Kippur services; presented inalphabetic form -TR
l1
at every prayer service [Yid-Heb: tFILaH]  and at every PsSOQ 
l2
[posuk, sentence, phrase, more precisely, unit of thought;here, of liturgy] 
l1
you have to beat your heart  [Yid:  man dakh klafn aoifn hartzn] 
l2
[by custom, one taps the heart at mention of each category ofsin; and the `al chet' prayer recurs many times during theYom Kippur services.  I think it is in the amidah, and sincethere are 5 amidahs on Yom Kippur, and on Yom Kippur eachamidah is repeated, that would be 10 times]
l1
Nyomke would not let a single `Al chet' go by without giving agood hit on this stomach with the fist -- instead of knocking thechest [Yid: klafn aoifn brost] he would punch his stomach ... {et}and then our 'Al chet-nik' was presented with a problem:  in theright hand he held the eye glass; with that same hand you aresupposed to knock on your stomach ...{et} by heart -- he cannotpray a single word.  [he does not know a single word of theprayers by heart].
Nu, so he would make a movment with the hand to the eye and to thestomach:  `About the sin we have sinned before you' [the firstpart of the formula] hand to the stomach; 'forced and willingly'[one instance of the second part; usually translated, whetherfreely or by compulsion], hand holding eyeglass to the eye; 'andabout the sin we have sinned before you' to the stomach, 'byacting callously' to the eye ...{et}
l2
[TR notes:  the fists part of the sentence always repeatsitself and can be easily memorized, thereby not necessitatingthe use of an eye glass, while the second part of thesentence changes each time and therefore has to be read] 
l3
[A proper enough solution; traditionally, one strikesone heart at the word 'chet' [sin]; I do not know if onestrikes one's heart at the mention of the particularsins.
	All this is on the level of custom, not halacha; sothat striking one's stomach rather than chest, thoughunusual, and maybe unique, is not forbidden.]

l1
Adn so through the entire alef-beis and five times in the courseof the day 
l2
[TR:  Hebrew alphabet has 22 letters, each letter gets twosentences
l3
[I suppose that means - silently in the the repetitonaloud; but QV machzor; is it a doubled alphabeticprayer?
l2
take this five times and you will find that Nyomke served hisCreator in this way 220 times  -TR] 
l1
He used do stand by the window [Yid: fentzser] 
 
next to the laver [Yid: was beim hantfas] 
l2

['laver' -- I suppose for the custom that one washes one'shands before the morning and afternoon, though I think notthe evening, prayers.  Halacha is only that one washes one'shands upon getting up in the morning; and of course beforeeating bread.  In winter, it wold have been necessary to havewater inside the shul.  The third meal on Shabbat would Isuppose be eaten in the shul; and visitors might stay there.]
l1
so that he should have more light, 
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[I must say, I have found it a great relief to stand by thewindow during a long service in shul, especially if the shulis crowded. --sa]
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and little boys [Yid: Yingler would imitate the mechanicalmovements of Nyomomke and to stand on the outside of the window tomake fun of Nyomke's manouvers.  
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[Yid:  Yingler habn dershteln aon droisn antkegn fentzter,tzu treibn litzot fun Niamkes maniewres]

[N.B.:  One of the hassidic rebbes -- I do not think it wasR. Heyim Heikl of Amdur; maybe it was the Baal Shem Tov --states that one should not mock someone who prays withbizarre gestures, for it is like a drowning man thrashingabout to save himself.  
	And I gather that in hassidic practice, and some say, asI recall, with the Amdur hassidim (who, as I recall, weresaid to turn somersaults), unusual physical gestures werecommon, and apparently encouraged.
	So Nyomke may have been reflecting that tradition.  -sa]
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But when the mockery [Yid:  kindershe ChOZoQ-MAKN] nwould get outof hand [Yid:  arisnemen fon di klom] there would begin a chase[Yid: GEIEG] afer the boys [Yid: Yingler}, and -- forget about[Yid: AOIs, lit. out] machzor, forget about [Yid. aois] glases,forget about `al chet''s and forget about punching [Yid: klafn] the stomach -- and in the meantime [Yid: aon der `olom] thecongregation would exclaim  "and for the sin//
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#p
{start text p192}

we have committed aginst YOU by scoffing [Heb: B-LTzON] ... forthe sin we have committed against YOU by running after evil '...{et}
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[The author highlights the congregation reaching the verypoint in the confession of Yom Kippur exemplified by the boysscoffing, and abandoing one's prayer to chase after the boys]
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I can remember an entire gallery of such types of Jews.  Amdur hada wealth of them, [Yid: Mit vvelke AMDOR ain gevven reikh] but formemoirs [Yid: memorn; also, sense of 'memorial'; as this is amemorial-book]  the above-mentioned suffice.  [Yid:  vvet zeingenzn mit di aoibn dermente].
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[END SECTION, AFTER FIRST COMPLETE PARGAPH ON BOOK PAGE 192.]
[NEXT SECTION, PREVIOUSLY TRANSLATED:  Nikaliyeoske YidishesALDAtn; The Jewish Soldiers of [Czar] Nicholas.]
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