;.l1,6,60,66,1,0,10,75,192,4,15,20,25,127,10,0,
;.l2,15,75,192,2,20,25,127,15,0,
;.l3,20,75,192,2,25,127,20,0,
.h2, =amp24552  --  Amdur mi Pueblo Natale, Rivkind postscript
INPUT OF TRANSLATION, AMDUR MI PUEBLO NATALE, pp245-252

{start ms. p32}
AMDUR'S HISTORY
by Dr. Yitzchak Rivkind

The historian and linguist  Dr. Yitzak Rivkind, of blessed memory(late of New York) originated from Amdur.  Hereby we give over, asan epilogue, a fragment of his essay (printed in 1937)
l3
{COMMENT:  What essay is that; where was it published,and in what languages. TRY TO GET A COPY}
L1
of the above-described shtetl, which  may serve as a supplement toYedidya Ephron's memoirs./ The Editors. 

l2
[N.B.:  This supplement by Dr. Rivkind follows conventionalparagraphing more than does the text by Yedidya Efron; thatshould be replicated in translation, to facilitate crossreference. -sa]
l1

	Though I myself was not born in Amdur, but I only wasregistered there, and it was for there that I received my Russianpassport -- yet I always felt close and at home to the birthplaceof my father, his parents and his grandparents.

	Amdur was a Jewish shtetl with a history that went backseveral hundred years, till the 16th century.  It is not knowexactly {when?} Jews start to settle in Amdur and when a Jewishsettlement there appeared.  But we find a document already fromthe year 1539 which records claims of Amdur Jews. [Footnote 1 inthe Text. ]
--------
Footnote 1: {not translated}: ""RENEstI AI NADFIsI" G' 278.
l2
[That is:  This seems to be a reference to the document whichnotes a Jewish presence in Amdur in 1539:  The doucment is"Renesti ai Nadfisi" p278.   I do not yet know what thatdocument is. ]
l1
-------------

	Therefore it is also one of the main tasks to preserve andrescue everything which  remains from the past, everything thatdid not get lost or burnt  {Yid: PARBLIBN}

l2
[N.B.:  One must recall that one aspect of the Shoah was anattempted cultural genocide; the Nazis burned much of therecords and books of Judasim. ]
{end text p245}
------------------------------------------------------------
{start text p246}
l1

and through wars and conflagration, as it happened in the lastWorld War and especially in the Great Fire of 1882, when the townand a great many of its antiquities, like the old Shul, also oldchronicles and books were lost to the fire.
{end ms. p32} {start ms p33}

	After the Great Fire a relative of mine, R' ELIEZR BREGMAN, 
actually stood by to help his GEBOIRN-ShtEtL [of] Amdur [shetl ofAmdur, in which he was born; loose trans: birthplace] in times ofneed when we rebuilt with a generous hand the necessary towninstitutions, which costs him a sum of ten thousand ruble, if notmore [Footnote 2 by Dr. Rivkind],  which was, for those years,  arather nice sum {Yid: A GAR HIPShE sOMe}
l2
[N.B.:  Dr. Rivkind seems to write in a more formal andpolished Yiddish than R' Efron, so it is pleasant to find himdropping back into everyday expressions. ]
l1

--------------------------------------------------------------
Text Footnote 2:  Apparently not translated:  See thecorrespondence in "HaMLITz" 1883 Z' 685, in a {Yid: AON AYN}"HTzFIDeH" 1884, Z' 291.  The last correspondence in NEShRIBN ofAvraham BHRB HGI' BI YiTzChaQ AIYZIQ [Yitzhak Ayzik] BKRKh.
l3
{I need a translation of that.}
N.B.:  Names of persons who lived in Amdur should beclearly identified, for geneologic purpose. 
l1
----------------------------------------------------------------


	I myself had the following experience:  A few years back Iasked that someone photograph for me the gravestone {Yid: MTzBeH}of my great-grandfather {Yid: Elter-ZIYDeN R' AIsR  (born in Amduraround 1800 and passed away {Yid: GeFeteR GeVoRN Dort tzu } 69years later on Hoshana Rabba 5629 {Yid: Tav-Resh-Kaf '' t) a dayan
l2
[TR: dayan = rabbinic judge]
l1
there {Yid: DER DaIYaN DAoRt, der dayan dort -- does this indicatethat he was the only religious judge of the district?} his entirelife -- only part of the inscription was deciphered and is legiblethe rest already not.  What can be expected already of headstoneswhich date back several {Yid: A PAR, lit.: a pair, ie, 2; but Idon't know the collo*quial meaning of 'a par'.  
l2
The point is quite important, since it offers an answer tothe question:  how old are/were the gravestones in theshtetl.  With the destruction of most records, gravestonesbecome again, as they alway were, our most durable geneologicrecords. }
l1

hundred years, who knows if anything is left of them!  {Yid:GEVLIVN A ZaKoR} And under the stones lay buried not only peoplebut entire worlds.  Headstones are history {Yid: GEShIKhtE --stories?} 
l2
[That is: Dr. Rivkind has indicated that at some point a fewyears before he wrote his article, which was printed in 1937-- so presumably he is speaking of the early 1930's -- thecemetary at Amdur was [of course] intact, with gravestonesdating back "a par" hundred years:  that is, at least 200years, possibly more, with inscriptions partially legible.   That is, that there would be gravestones back to at least theearly 1800's.  I have not yet read whether the cemetarysurvived the Shoah, and if so, if it then survived the USSR'smaterialistic, atheistic, and [under Stalin] anti-Semiticmodernization.  I  WOULD OF COURSE BE MOST INTERESTED IN ANYINFORMATION AND PHOTOS THAT COULD BE PROVIDED BY EG A HABADEMISSARY IN THE AREA. -sa} 
l1

	Even though Amdur is, as mentioned before, a historicalJewish shtetl, very little is written about her.  Except for a few{Yid: a par} lines in the Jewish Encyclopedia [Text Footnote 3]
{end text p246 after first part of Footnote 3}
{start text p247}
-----------------------------------------------------------------

[Footnote 3 in text:  Starts bottom p246; carried over to bottomp247] 

"YIDISh-RUsIShER Encyclopedia Vol. VIII p172; the 
{end text p246; footnote continues bottom text p247}

{Yid: DIYtShE Diytshe [Deutsche, [German] I suppose] Encyclopeida"Judaica" VIII p. 414, and "Eshkol" Encyclopeidia Israelit Vol. IIp827.  Unfortunately the important article about Amdur writtenunder the pen name {Yid: Resh-Tevet [spelled out]} "YaVIA''Ch") (YeHUDaH BeN AIZIQ BaKhRaKh [Yehuda ben Itzak Bachrach], father ofFANI ZAK (REDI? [last letter unclear in text; presumably hermarried name; I think noted elsewhere)  is not mentioned in thebibliographies of above-mentioned encyclopedias, titled "About theKehillas of Amdur" in "HaTzPIRH" 1888, addition to No. 13 and 19. Exactly addition to Number. 13 of year-end(?) {Yid: yargang; 
l2
I suppose reference is to yearbook updates of theEncyclopedia; apparently those yearbooks were issued inseperate folios for each volume, as well as for each year. } 
l1
"HaTzPIReH" is missing {end ms. p33}{start ms. p34} from thelibrary and I only received it when my article was ready for printand I was unable to incorporate into it some important details andfacts) END TEXT FOOTNOTE] 
----------------------------------------------------------------
{start text p247}

l1
it did not merit a greater work being done on it -- certainly nota Monograph - {Yid: Gevis nicht. }

	Amdur played a role in Jewish autonomy and had an honoredplace in the Jewish {Yid: sIYM} "House of Commons" in Lithuaniaand 'White Russia ("VED MeDINaT LItA" [Vaad Medinat Lita] 
The 37th Session of this "House of Commons" took place in Amdur inthe winter of 1720
l3
{I think it is usually translated as 'Council of theFour Lands'}
l1
and a series of important bylaws and decisions were taken on atthat session. [Footnote 4 by Dr. Rivkind]  This raised,understandably, the prestige of Amdur.    

	Also the post of rabbi of Amdur {Yid: Amdurer KesA-HaRaBINaT}was very respected and highly regarded.   The Amdur rabbinate wasnot only a local municipal one {Yid: ein shtater} but included theentire surroundings.  This is actually how the district wascalled.  "Amdur and the Horadna {Horodno=Grodno } district."  
{Yid: "Amdur V-GLIL HORADNA" 
l2
{N.B.: Text Horadna, sic; ending in an Aleph.  I'm not sureif some words can end either in Ayin or Aleph, depending onthe grammatical case. -sa}
l1
{end Text p247, after Footnote 4}

APPARENTLY FOOTNOTE 4 IS NOT TRANSLATED.  IT SHOULD BE TRANSLATED. As far as I can transliterate that footnote, it turns out to be:
             
ZE DUVNRV "PNKS HaMeDINaH"  [Pinks HaMedina] BeRLIN TRF''H pp243248; Yisrael HIYLPRIN [Israel Halprin]: TOsFUt V=MLuaim L__PINKsMeDINaT LITA", YRUSheLaIM TRTz''H, pp50-55, p88.  Doch falen nachgevisse Amdurer TaQNUT [taknut]. AZUI [ozui] PELt Ain beide ainvndermanst mkurut a TQH fon di ShVT, auf wlser der demaltikerAmdurer RAV R' DaVid BRI YisRaL, ain ointergeshrivn der erstger.Pargliych: "DER KaDuShim" Petersburg, TRG'Z, NH p 12. ZaL da auichParGIYKNit warn a Hskmah, was ain gegevn gewarn yom di Z' ShabtT''F: "Peh K'K Amdur BHatvvedut kidish hamDinah Ytiz''U"   
oiych der "Hagidah shel Pesach {Hagadah shel Pesach} em PIRUSheVUDt HaGefen", BEDRUQt aifn bach Tf''B -- 1722 (S. Wigers RShIMHNumber 76.)
l2
Note the Reference to an Amdurer Rabbi, R' David Bri Yisrael 
l1
{end page 247:}
----------------------------------------------------------------
.p
start text p248}

Already the Amdur {but Yid: DERMANtER, not AMDURER} Rabbi R' DaViDBR' [bar]  YSRAeL,  signed {Yid: Shrtiekt ointer} the assocation{Yid: TzOGEHERIQIYt, tzogherikeit} of other Communities {Yid:Kehillat} with Amdur. [Text Footnote 5, Bottom Text p248:]
-----------------------------------
[Text Footnote 5, Bottom Text p248:]

  In an approbation {Yid: HasKaMaH} 
l2
[Glossary:  Haskamah, Approbation.  Endorsement of a book bya prominent rabbi, printed at the start of the book; nowadaysusually an assurance that the teachings are presented in amanner appropriate to orthodox tradition; a sort of anarchicanalogue of the Catholic Imprimateur; less analogous to thePC blurbs on USA paperbacks.]
l1


he gave on the {Yid: Yud-Zayin [Numeric letters] 17th of Elul{Yid: Tav-Peh''Chet} 5598 (1728) [1728 is in text] for the book"DVRI HaBRIT" [Words of the Covenant]  by R' Avraham Tzvi Hirschbar Meir, printed in ZALQVVI [Zalkwi, Solkvy ] {Yid: Tav-Peh''Tet} 5599, he is signing thus:  "says David 
l2
{There seems to be a phrase not translated here}
l1

son of Israel whose light is resting?? here in the holy communityof Amdur {the following phrase occcurs in italics in the text} andsurrounding communities".  

--------------------------------------------------------------


About R. Shmuel we talked already, who was called R' SHMUEL GLILRAV [R. Shmuel the District Rav] .  He was Rav in Amdur from (?) 
l2
{Question mark in parentheses in the text; indicating thatthe author does not know the year in which R. Shmuel took upthat post}
l1
  
until 1763 approximately [Footnote 6 in Text}
-------------------------------------------------
[Footnote 6 in Text:  Not translated: The tshuvot [Responsa?] thathe  had written in Amdur, being fron the year Tav-Quf-tet-''-Zayin
TQK''A AIN TQK''B. Being a HaTIMaH of year Tav-Quf-Kaf-''_Daletone finds [gefint men' already a Minsk-er PNQS . 
l2
[PLEASE TRANSLATE]

[This footnote is important, since it apparently notes acollection of Tchuvot of R. Shmuel the District Rav,identified as Tchuvot written in Amdur. 

N.B.: "A thousand pardons but -- what is a dachsund" -- Idon't know the distinction between Tchuvot and Shalot. Youtranslate the lattaer, Responsa; I assume that is thatstandard translation. ]

l1

--------------------------

after that he moved to Minsk.  He passed away {Yid: NiftaRGEVVAoReN, niftar gevoren} on {end ms. p34} {start ms. p35}  {Yid:Yud-''-Zayin AIYR [Iyar] Tav-Quf-Lamed-''Zayin} the 17th of Iyar5637 (1777) [1777 is in text].  Reb Shmuel was one of the greatestrabbis at the time of the Vilna Gaon, who held him in high esteem. {Yid: ziyer geshtork gehalten} . When he saw Reb Shmuel'swritings, the Vilna Ga'n said of him:  "He is a giant in hisargumentation and the way he disects a problem shows greatsharpness of mind."   {Yid: "Shme-pilful gadol hu(a) v-pilpulucharifta" 
l3
{To CB:  This is a nice example of the sort of phrasethat should remain in Yiddish, with a translation --it's a delightfully sharp phrase by the Vilna Gaon,almost poetic, that helps one appreciate him as a realperson -- and it also shows some of the charm ofYiddish.
I think it would be nice if this book served as sort ofintroduction to Yiddish for the reader -- that's why Ikeep giving the originals of colorful Yiddish phrases,even when the English is quite accurate -- in otherwords, this book should be the opposite of easy reading-- it should be the sort of book one enjoys in smallpieces  [I'm just figuring that out as I go along, bytrial and error.  I mean, one can buy easy translationsof Sholom Aleichem at every store; Jewish readers arenow ready for something more authentic, richer [as youhave pointed out. ]}

l2
[Lit:  He's full of lots of pepper -- hot pepper. (Pilpul,lit. pepper, is used for `dialectic exegesis of Talmudicpoints' --sa} ]
l1


	From Reb Shmuel are left a good amount of writings, but sadlythey got lost {Yid: Parsvunden ain parpaln} with time, part of itwas stolen {tzugegnovet} ; (once there was no lack {Yid: nishtgefelt} of people with such interest).   Only around 90 to 80years ago 
l2
[ That would be: ca. 1845-1855; since this essay was printed1937] his descendents started to publish a small part of his{Yid: Parblibene -- translation? } HIDUshI-TORaH [TR: novella-- Commentary on the Parsha-of-the-week? ]  and ShALOt vtShUvOt [Lit: Questions and answers; Responsae], published asthe books, "Responsae {Yid: Tchuvot} of Shmuel" (Vilna TRI''t5819 ) and "Novellae {HIDUShI [of] MR  Shmuel" (Vilna{TRK''Z} 5827  )
l3
[5827 is the year ending 1867; 5829 is the year ending1859] . 
l1

	He was also the great-grandfather {Yid: Alter-Zeide} of afamous descendant {Yid: Barimten oiynikl} , the great Yiddish poetand editor of the most important newspaper {Yid: Die TzUKNft} "Thefuture", AVRAHAM LIEsIN .  
	After him, until the year 1796, the Rabbi in Amdur was  acertain RAV TUVIA [Footnote in Text] 
-------------------
TEXT FOOTNOTE 7 [Not translated]:  "HEt QDIShIM" p 35.
That is:  This seems to be citing as Source:  Het Kadishim, p. 35
--------------------

  Obviously {Yid: wise wiyut-aois ; Cf. Eng., visa-versa} othercommunities liked to "grab" {Yid: oiskafn} the Amdurer 
{end text  p248}
----------------------------------------------------------------
#p
{start text p249}


Rabbis.  And so Rav Shmuel ended up in Minsk, Rav tUVIaH in tiQtIN[Tiktin].          
l3
{Where is TIKTIN ? }
l1

	I think it is superfluous to emphasize that I do not with toenumerate all of Amdur's rabbis.  I only wanted to mention some ofthem and show their greatness in the Jewish world; their influenceon Jewish life.  At this moment I am not aware of who were Amdur'srabbis before Rav David and after Rav Tuvia.
{A phrase is added here, but not translated. }

	My father, E"H, though, used to tell me stories about {endms. p35} {start ms. p36} the Rabbi R' AVRAHAM EZRA when I was achild.  At that time my great-grandfather R' AIsR  was rabbincaljudge {Yid: DIYaN}  in Amdur and about this there remained?? inthe family various theories {Yid: zichront}.  My ancestor {YId:Der ZIYDE, lit., The Grandfather} would not get any renumeration{Yid: ShIkIRUT} for his funciton {Yid: DIYNOt, judgements} butpeople would bother him {Yid: driyen aim a kof} with queries{Shalot} more than the Rav.  One time he expressed himself thus ina moment of vexation {Yid: zug} :  "He (R' Avraham-Ezra) takes thesalary and to me they come to ask a questions." 

	My father would also mention Rav Avraham Ezra's son, RebAVIGDOR-MORDECHAI.  Just recently I found out about him certaindetails.  And since he is possibly the mot prolific Amdur Author,{Yid: MaCHBaR} it is only right to mention him more in detail.
	Rav Avigdor Mordechai was born around 1840. [Text Footnote 8]
------------------------ 
[Text Footnote 8:  Not translated:
AUIfn seri?vlat fun zein sefer, "PRI HaDaR" (zitz di wieterdikebemerking) [Fruit of a beautiful [tree]; phrase from the Bible,"pri etz hadar"  taken to refer to the etrog, taken on Sukkot] bit er zich an wi an 28-yariker (KVR ESRIN V-TMNI)            
l2
[I gather that this means that he is referred to in his book,Pri Hadar, as a 28-year-old; hence one can estimate his dateof birth form the publication date of that book, given infootnote 9 as Tav-Resh-Kaf-''-Heh ]
l1

--------------------------------------------------------------

At the age of 23 he already was Rav in GRAIEVVE [Graiewe] andauthor of a book {Yid: Sefer}.  But from his youth the sufferedfrom a heart condition.  His infirmity forced him apparently togive up the rabbinute and to return to Amdur, where he felt athome {Yid: Hiymish, heimish} , among his own people, as can bededuced from the following heading {end text p 249 after footnoe}
----------------------------------------------------------------
#p
{start text p250}
----------------------------------------------------------------
and expression:  "Among my people I sit in the town of Amdur" 
{Heb: "Betach ami anochi yishuv b''ir Amdur" } 
l2
[followed by Yiddish trans.; the term stat is used, ratherthan shtetle; so I suppose shetl is a dimunitive of shtat,and shetele is a double-dimunitive. }
l1

which  is printed on the title page of his book, "Korban Toda"[TR:  = {Heb.} 'Thanks-Offering'] [The lit. ref. is to one of theprescribed Temple sacrifices; the allegoric meaning is as given ] 

	While sick and bedridden {Yid: krankerhiet} he would writehis novellae {Yid: Chidushim, commentaries on torah portions} 
and prepare his wriings for print.  And in this way he wouldpublicize every year or every few years a new book.  [TextFootnote 9]
--------------------------------
.p
[Text Footnote 9:  Not translated.  Need translation}

Forlioifik zienen mir bakant di falgendike sofrim ziene:
[? I am aware of the following books of his?]
[ The format of the references is:  Title (presumably Hebrew),brief description (in Yiddish); place of publication, date ofpublication (expressed in Hebrew letters)]

1) "`ENBI HaGeFeN" a pirush [Commentary?] auich hamesh Megilot,LIQ  Tet-Resh-Kaf-''-Gimel [?Harvest? of the Grapes, ]

2) ""ENFI TANaH" [2nd word, Tana, sages who preserved and codifiedOral Teachings as the Mishna] a PIRUSh on the Hagadah Shel Pesach,Leipzig, Tav-Resh-Kaf-''--Dalet  

3) "Korbon Todah" [Thanks-Offering; see above] , nar a Chalak of alarger ChiBUR upon Shin--''--Mem, , Vilna Tav-Resh-Kaf-''Heh

4) "Pri HaDaR" 
l2
[fr.  lit: Fruit of glory; fr. Chumash Heb: Pri Etz Hadar,fruit of a goodly tree; one of the 4 species that are to betaken for Sukkot; taken by rabbinic tradition to be an etrog]
l1
(upon the Shulchan Aruch), Vilna, Tav-Resh-Kaf--Chet -- 1867 [1867noted in text] 

5) "TORot Avigdor" (on AOYKh ChaYIM") Vilna, Tav-Resh-Lamed-''Alef-- 1870 [1870 in text]

END FOOTNOTE 9, P250
-----------------------------------------------------------------
Besides  {end ms. p36} {start ms. p37} being a Rabbi in GRAVVE 
[text sic; is that an alternate name for GRAIEVVE ? ] he also{Yid: spaterer} held this post {Yid: TZVVIY , zwei, two?}{RaBiNUt-ShtELes} , the first {Yid: prior} in AostRIN  [Ostrin]and afterward in VVALP,  when his sickness wasted him and he leftthe world while still a young man, not yet being forty years old.
l2
[N.B.:  Please use numbers when and only when those are usedin the text; it makes it easier to spot the place.  ExceptHebrew dates; those should be given in Hebrew and then Romannumeric form. ]
l1

	Of the last rabbis , HaRav REUVeN KATZ {Yid: Abbrev. Kuf-''Tzade} should be mentioned, the author of the responsae work {Yid:Abbrev. ShU''t, shurim-ot??} "Degel Reuven" [TR: Reuven's Banner](Warsaw {Yid: Tet-Resh-Peh-''-Gimel} 5883), who from Amduremigrated to America, (where he was rabbi for several years) andwas accepted as rabbi in the first and oldest Jewish colonly inthe land of Israel, "Petach-Tikva" . {The writer, writing in 1937,puts Petach-Tikva in quotes. Of course a religious writer ingalutz would have been struck by its name, "Gate of Hope". 

	This is the golden chain {Yid: QIYT, kiyt} of the AmdurRabbis.  

	But not only in the rabbinical world did Amdur hold arespected position, it also was to play an important role in thehistory of Lithuanian {Yid: LitVVISheN} Chassidut and the heatedwar {Yid: MiLChaMaH} between Mitnagdim and Chassidim.

	In Amdur settled R' ChIYM CHIYKIL [R' Chaim Heikel] , adisciple {Yid: taLMID} of RaBIN R' DOV-BER, 
l2
[N.B.:  The is the first instance I note of the title: "Rabin R' ".  The writers use a variety of titles for Rabbis,and I don't know the significance, if any, of thedistinctions.  The usual is simply R'; but it some cases thisis prefixed by  `Rav' or in one case by `HaRav'.  Thedistinctions in Talmudic times, familiar until present timesto any orthdox student of Talmud,  had a very precise andelaborate significance. --sa}
l1

the Mezritcher Maggid, and of R' AHaRON KARLINER.  
{end text p250 after the first name of the Rabbi, and afterFootnote 9}
#p
----------------------------------------------------------------
{start text p251)
 
R' Chaim Heikel aquired a name as Tzadik of Amdur and miracleworker {Yid: guter-yid, good Jew} in the years 1772--1786, whoattracted Hassidim from all over Lithuania {Yid: LItE} .  Againsthim and his "rabble" {Yid: HUIKh} 
l2
{Glossary: "HUIKh".  Apparently slang.  TR: "rabble". I don'tknow it what it means literally, but as onamatopoeia it suresounds like someone expectorating phelgm (spitting mucous). Cf. USA slang of the 50s, "hak a luger".}
l1

the most poisonous {Yid: sharfste, sharpest} arrows of theMitnagdim were pointed.  He was the target of anti-Chassidic {Yid:Anti-Chadischer -- 
l2
I recall R. Shlomo Carlebach would often use the term "Anti"as a noun, for mitnogim, as in "one of the biggest anti's" --sa}
l1
literature.  [Text Footnote 10]
-----------------------------------------------------------------
[Text Footnote 10 -- Not translated -- please translate -- ]

Dubonov writes:  "GeShIKtE FON ChasIDIZM" [text sic, chasidizm][Simon Dubonov, Geshikte fun Chasidism] , first Volume {Yid:BANd}, p. {Yid. Abbrev: Zayin'} 212, BFRT 257-260. ANB, DERMAGTDubonow on p259: "fun afshriften fun Amdurer PNQS  von gefint zichbiy mir "

-----------------------------------------------------------------

	When the struggle between Mitnagdim and Chassidim wasrenewed, a severe Ban {Yid/Heb: CheReM, Herem} against Chassidim 
{Yid: kegn di Hasidim, against the Hassidim} was announced at thefair?? {Yid: YARID}  in {end ms. p37} {start ms. p38} ZELVVE inthe year 1781 (Rosh Hodesh Elul {Yid: Tav-Quf-Mem-''-Alef} 5541)and specifically it was forbidden  to travel to ??the Holy town ofAmdur?? {Yid: zum Amdurer Tzadik -- so better?: to the Tzadik ofAmdur [ie, R' Hayim-Heikel}  "and that nobody shall ever travelfrom our community {Yid: flun aunduer KehilaH, another [ie, anyother] community} to a place where there is a Chassidic sect {Yid:KT ChasIDIM} , may their names be wiped out {Yid: Abbrev: YM''Sh}, the accursed {Yid: farshaltene} and odious {Yid: EQLiDIQE,eklidike} , to join the unclean and specifically not to change{Yid: tAR nisht amendern, not ammend?} in the holy {Yid: HiyliQER,heiliker, used ironically?} [shetl of] Amdur anythnig at all {Yid:kein zakh} of what we {Yid: MIR HABN-- so I, not we? --
l2
 and if so, possibly a slip indicating that one person, not agroup of mitnagim, had pushed through the enactment of thisherem?} 
l1

have decreed {Yid: zei gezer gevven} [Text Footnote 11]
l2
[N.B.:  One is struck at had badly-written that edict is. Does that indicate that the writer was a person of limitedliteracy?  Or just that anyone who tries to say bad thingsends up writing badly? --
	It would seem to raise the possibility that the mitnogidphenomenon was not a consensus of the non-hassidim, but morelike the McCarthyite phenomenon of our times -- a bunch ofdebased opportunisitc yahoos, essentially anti-intellectual,taking an extreme position which, because it was ostensiblypatriotic [in this case, in defense of the conservativeapproach to Jewish law, and in opposition to chassidicinnovation] the Establishment [the rationalist non-hassidim,led by the Vilna Gaon] did not dare publically oppose.]
l1
--------------------------------------------
TEXT FOOTNOTE 11:  Not translated; please translate.
 A. Tz. TzVVIYFEL [Tzwiefel] "ShoLom 'al Yisrael" [Peace untoIsrael], ZShItAMIR 1869, Chet--''Bet, EM' 32; Dubonow, DARt p.241.  Ain HaTzfireh 1888, BIYLAGE tzu number 13, wert der parvetgevrakt fun an ander shriftlekn makur, ain a miyldern tan ain aina diytlekern smil:  "ShShOM ADom BEULM MaKL EDI GLILUTNU HasiDIMLMShmaTnU LA YsE LMQDIM ShISH KT HaChasidim BKDI LHTChBR EMHM,{the following is italicized) VBFRt LQ''Q AMDUR"
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l1
	The extent of how stubborn and bitter this war betweenMitnagdim and chassidim was can be seen from the fact that incertain Amdur families {Yid: az ain gevise Amdurer Mishpachot --is this singular or plural -- mishpachot is Hebr. plural, 'az aingevise' is Yid. singular? } -- my father used to tell butunfortunately I have forgotten the details and names -- they would sit shiva 
l2
{Glossary:  sit shiva.  Mourning customs for next-of-kin}
l1

for one who had been "stolen" {Yid: gekept,} into Chassidut,exactly as one would do for a family member who had died  or had 
{end text p251 after footnotes 10 and 11}
#p
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{start text p252}

{Yid: Aoris fun klal Yisrael; gone away from the community ofIsrael; converted to a different faith}
This action was totally in sync {Yid: Pulshtendike ain giyst} 
with the Herem of ZELVVER, evoked {Yid: dorch aim aruisgerufen}and justified {Yid: Barektikt} by it.

	On the {Yid: Kaf--Gimel Tav-Quf-Mem--''Zayin} } 23 of Adar5547 R' Chaim Chaikel passed away {Yid: Niftar} in Amdur.  Afterhim one of his two sons, R' ShMUAL, remained in Amdur and theMitnagdim spared {Yid: geshanevvet} him neither. [Text footnote12]
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[Text Footnote 12 -- Not translated -- Please translate]

TzVVVIYFEL, DARt p. 48.
[For example, Cf. _____ p. 48]
                  
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	It took more than {Yid: efes mer vvi -- little more than?  ora little more than?} a hundred years until his writings {Yid:parblivene kitovim} were printed by his  {end ms p38} {start ms.p39} descendents under the name "ChaYIM  V-Chessed" (Life andGrace) [[in]  Warsaw [in] 1891.
l2
[N.B.:  R. Hayim Heikel's teachings, published as Chayimv'Hesed, Warsaw 1891, were subsequently re-published inIsrael; I think substantially after the establishemnt of thestate, for the book which I saw ca. 1984 seemed reasonablynew. ]
l1

	But then we {Yid: mir} find in the book already approbationsnot only of Chassidic rabbis but also of famous mitnagdic rabbiswho would not have done so in {Yid: zshaleven auikh nisht} thetime of the  {Yid: Amdurer Tzadik:  that is, in the time of theAmdur tzadik, R. Hayim Heikel of Amdur; but TR: 'holy ban' ofAmdur.}

And thus time made peace between bitter enemies and contendingsides. {Yid: TzDDIM}
{end ms. p39}       
{end  text p252}
{end section}


