;.cPoems, some apparently not input, retyped, typesript 1985
;.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,
;.l4,25,75,192,2,127,25,0,
;.l5,30,75,192,2,127,30,0,
;.l6,12,90,192,2,18,24,127,12,1,
;.l7,17,125,192,2,26,35,127,17,2,
=po85
A FEW MORE LEFTOVERS THAN I FIND IN MANUSCRIPT
All from a manuscript typed in 1985.


Who let the Director on stage

obviously, I evade facing or making my points by
line-padding; academic inanities
('ahem-words' as it were, which
you who've read me must (ipso dicit!) endure:  I'm 
trying to plant pitons on the sun.

-----------

Fumblebums' misplaced 's poems agian
"Hey -- eyn baya man -- "
Direct-dials his muse:
We'll repeat dictation now, please."
           
---------

swaddled in a santified negliee
he rises from the wet embrace
of drooling sleep

[sounds good, and so worldly; but don't mean much ]

--------
Sayings of Rabbi Yum-Yum

The average American tourist responds to the spiritual challengeof the intense Isreal light by taking evasive action, more or lesshysterically.

The religious hypocrit is in a greater eclipse that the apikoretz,for the former is unaware of his need to do tchuva.

Since Torah must be true on all levels, no halachic interpretationthe preatice which causess pyhsical (or avoiadablemental/emotional) harm can be spiritually correct.  
l2
(Beside the obvious tightening of the laws of kashrut, this 
entails a critique of the legitimach of circumcision. )
l3
 Though myh thiking now is, circumcision probably is notan emotional trauma; we may just project.
l1


---------
Gesher Tzar M'od

Talit katan -- second skin
tzitzit swing like whips

Covered in halacha
lightly as a beautiufl tallit
l2
[That was about R. Shlomo]
l1
smirking children
playhing with the fringes.

-------
men graceful as leopards with cubs
determined women like turquoise birds

------
An infant, crawling through starry firmaments, toward the heavens.
                                      (New Buffalo, ca. 1971)
------

Miriam & Batya   [earlier draft]

two flowers floating on a pond
amidst a consternation of handmaidens
imagine that momentary glance
	"only the utmost sincerity on earth can effect any change"
	"where there are no grown-ups, try to be one."

_________

Yitzhak:

I don't understand.
My father of body and love
and our Father who makes our souls washed clean
both were going to shecht me.
My friends(f.) the angels stopped them.
Now, when the sun has stopped shouting
   commands I can't understnad
I go for a walk
and ask the field-flowers why.

                                   (Ofra, 1985)

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


trying to go "from strength to strength"
lonely valleys between cresting waves

__________

The 'schwarze wolf'
becomes, by motzi shabbos
a prince of grace
bestows a blessing, and dies
that his name may live.
l2
"mes roses, en a volait mes roses
bete noir, alter ego
yearning for 'La Belle'
"et les betes, les pauvres etes, ne peut que mourir"
l1         
Ref.St. 1:  Cf. R. Shlomo's tales of teh 'Schwarze Wolf'
Ref St. 2:  from Cocteau's film, La Belle et la Bete    

--------------
I see saw stan he's
nah no     
[lost line]
(slippery dickery stocks, robbin' redsuit)
                       ?ca. 1960?

-----------

Lucifer Regrets

Bad luck, it --
cosmic banana peel, as it were;
some trivial, albeit sophisticated snub
of that preposterous couple of slime and mud
most improperly carnal for our Courts of Praise 

'Our'

Surprisingly, one couldn't quite rise
with flip of wing
or even flash of cape
and go back, duly apologetic of course, to rather urgent business

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

After 'The First Wedding in the World' (Joel Rosenberg)

warm golden light of afternoon --
and after, inevitably, they
oh 'ate an apple', if you will
chill flat blue of night-fall
cold grey rainsquall

alone & afraid
amazed that miracles continued
felt desire arise as grace

reborn innocent of needs
in the pardes of each other's arms
they imagined everything forgiven

     tail of fire, head of light
     gracefully entwining the Tree of Life
     `snake' dashed down again too
     entire body crushed to earth
     "in pain may ye push out bairn" it hissed.
     shocked awake she smashed back that painfully raised head
needing to wash and piss

Yom ha rishon
Monday morning blues

-------------------------
.p
	
Conceputal sketch for a song, to be translated into Hebrew alongthe lines indicated, which I had wanted to give, translated intoHebrew, to R.Shlomo:
An adaptation to Israel of Woody Guthrie's, This is a land ofpower and glory (and to his tune)

"Come let us walk
through this great and ffertile land
walk through the moutnains, the valleys and the" desersts
walk through the hill-country, the woodlands and the sea-shore
"walk through the wind and walk through the rain"

(Chorus)

"for this is  the land          [or Guthrie:  here is a land]
filled with power and glory
reflecting the beauty of its souls"
[or Guthrie:  "more beauty than words can recall]"
"and its power shall rest on the strength of its people
its glory shall rest on us all" (kol Israel)

From the rangelands of the Golan and the hill(side)s of the Galil
From the farmlands of the coastal plains, and bare hillsides of/brash outposts 
from the marvel of the arava and the seacoast cities
to the mountain of silver and golden light

But it's only as great as the steadfastness of the fairness of our/trust
only as rich as our faith in (the truth in) each other
*only as free as the laughter of children
only as safe as our courage to rejoice

Notes (from my typescript):  The object in translating this songby Woodie Gutherie (son of Marjorie Greene Guthrie, a benefactorof YIVO, et al) into Hebrew is to express the "secular" profoundlyhumanistic love of the land in undoctrinaire terms with allusionsto Tanach, Siddur, etdc.
Eg, Verse 1 Line 1 "Come let us walk" aludes to Leha Dodi [Andalso to the first of the Kabbalat Shabbat psalms, Psalm 95, Line1:  L-KU N-RaNaH) and to the call to Abraham to "arise and walk";the chorus echos gevurah, hod, tiferet, koach; and 'rest'=descend(as in, dew and mercy); the movement in Verse 2 may be aconvergence on Jerusalem from the 4 directions.

