;.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,
;.l6,1,79,192,2,5,10,15,20,25,127,1,0,
=sh_yr083
{PASS 2, START-AND-STOP, G2}
{PASS 3, START-AND-STOP, G2}
{NEED ANOTHER PASS, ON GOOD EQUIPMENT.  G2 PROBABLY OK TO USE.}
{TIDY UP TAPE-COUNTER NOTES (use only A's, for Side A}; File offinterjectins to \DEEPSIXC
l2
[Don't mind the blanks.  Folks still read Sapho. &Heraklitus. -sa]
l1

----------------------------------------------------------------
EDITORIAL NOTES:
	As in all my transcriptions, I use the following editorialconventions:
	If I'm not sure of a phrase, I enclose it in question-marks,eg ?I don't know if these are the correct words?
	If I'm pretty sure but not certain of a phrase, I enclose itin (?)pretty sure but not certain(?).

	If I can't make out a phrase even enough to make a fairguess, I leave a underline-line, of indeterminate lenght, eg________.
	I use ellipses ... only to indicate intentional omission oftext by the editor; never to mark a pause.
	My interjected remarks are set off in braces {    }, whichmakes them easier to delete.  No offense intended; even typistsget bored sometimes.
	Tape-counter positions are per my El Cheapo Aspec table-topplayer.  A detailed correclation is given in =counter.  Briefly, a47-minute side (Tape is labeled 45 minutes, but TDK are about 47minutes) runs up a count of about {1470}, but the intervals of{100}'s increment, starting from 2 minutes,  augmenting by 10seconds to {800}, then augmenting by 20 seconds to {1200}, wherethe difference between {1100}--{1200} is 4 minutes.
----------------------------------------------------------------
DETAILS OF TAPE YR083

	Collection:  The Rottenberg Horde
	Recorded by:  Presumably Yaakov Rachmana Rautenberg
	Preserved by: Yaakov Rachmana Rautenberg
	Copies held by:  Avraham Sands, Meor Modi'in
	Listed by:  BZ
	Venue:  Apparently Grossinger's, after a concert
	Date:                                               
		Day is apparently Tu b'Shvat, from a remark in text
		Apprently not motzi shabbos.
		Year:  n/a:  but after Founding of Moshav 
	    		After cable television was common thereabouts.
             Song features:  
	Uva'u Ha-Ovdim, which I note, probably from B-Z, as composed1974 Catskills
	Transcribed by:  sa, HaOn
	G1 Tape:  90 Minutes.   TDK D90 EG 120s
	G2 Tape: TDK J-90 Type I, copied realtime from G1

Notes:
l2

	The Box is Waltham (Munchen) ferro LH 90; but the tapeis TDK D90 EG 120s (that is:  milliseconds; not micrograms).
	Side A is labelled:  Open Center
	Side B is labelled:  Best of Best -- 4.  But that'sapparently the label of a previous recording. 
	The label on the box has a note:  To Shlomo:  Do youremember this.  Subsequently you recorded some of thesesongs.
Side B notation of box label reads:  This was in Grossingerafter a concert.  (Hebrew script:) NLHR NB?NN [qv] is onhone?? and some other stuff.  Please keep in touch.  Emeaswedding is on (Hebrw) YLN LlOL.  Hope to see you.
l1

Level: Elementary
Structure:  Mostly singing, interspersed with short teachings, forpaying customers with a short attention-span.
Date:  After founding of Moshav.
	Day:  apparently Tu b'Shvat.  
	But apparently, from opening remarks, it is motzi Shabbat.
Venue: Apparently Grossinger's, .

Theme:  Theme seems to be:  Not-Knowing.   
	Or as that klutz Kierkegaard put it:  'leap of faith'.

This is applied to the leap into the Red Sea, to the crossing ofthe Red Sea [which R. Shlomo says, alluding to a source which hedoes not note, was a crossing through the waters, not on dryland], then it is extended, with reference to a teaching of RebShlomo Karliner,  (and bringing in the listed theme of thelecture:  Humility, Joy, and _______ ) to the difference betweenHeaven and hell -- to be in Heaven is to be in a state of notknowing that you deserve it, of taking it as a gift, as Chesed --and then applied to parenting -- to be a good parent is to be in astate of not-knowing whether your children love you, but to takethem as a gift.  
	The theme of Tu b'Shvat comes in as the new year of thetrees, with a brief development of the idea of a personal new year-- when one is at the end, in a state of not-knowing how to go on,G_d gives one a 'new year'.  
	SUMMARY ought TO BE CONTINUED
---------------------------------------------------------------
.p
DEDICATION:  I will dedicate this transcription to Rintya Nachman. Someone who truly loves the people of Israel, with whom sheformally joined about 10 years ago -- though it seems she wasindeed of Jewish descent -- and who truly cared for R. Shlomo. And who has had hard times in life, perhaps from sins of theparents.   And who has repeatedly struggled, with all her energyand without complaining, to make a decent life, and to be helpfulto others; struggled repeatedly to the breaking point.
	And whom many of us, myself especially, might have done moreto help.
	And as for our knowlege of mental disorder, it remains in theDark Ages, and with all those so-called psychologists runningaround, and doing pretty well at it all, it is really a shame thatso little solid work has been done in this field, and that so muchwhich has been done, with zombie pills and happy pills and such,is so much worse than nothing.
                          sa 4/30/97; Chesed sh'b' gevurah

---------------------------------------------------------------
START PASS 1, REALTIME, G1/SONY  SCATTERED EXCERPTS ONLY.
START PASS 2, START-AND-STOP, G2/El Cheapo (ASPEC)
START PASS 3, START-AND-STOP, G2/El Cheapo (ASPEC)
Needs a Pass 4, if anyone can afford to risk a good player onstart-and-stop.  Probably a Pass 4 from a G2 would be OK; if theG2 was good quality -- preferably Type 2, TDK or better, copiedrealtime. 

{FAINT SOUND}
?Thank you so much?
You know what makes us eternal people.

I want you to to know friends, this shabbos was so deep, so deep.
And I bless you all -- go home -- and you don't have to have a bigfeast.  Just eat something.  Anything.  But the way to do it is --sit down at a table -- kindle a candle -- and according to us you?have to tell your children a story?.  It's so special.
	You know, teachings are good for the moment.  A story lasts along time -- so much longer.

OK, now this I want to tell you.
Imagine, the government wants to build a new bridge.
So they advertise in the New York Times, they're looking for agood engineer.  And everybody comes, I'm the best engineer, I'mthe best engineer.  And I guess the best engineer will get theposition.

	G-d wants to build a bridge.   G_d wants to build a bridgeover the Red Sea.  G_d puts an ad in the New York Times.  I'mlooking for somebody -- {BRIEF TAPE BREAK} over the Red Sea.  Andall those big engineers -- they're the great Theologicans -- Ihave a Ph.D in Theology, I know all about G_d, I'm a GreatPsychiatrist, I know everything -- I know how to build a bridgeover the Red Sea.  G_d says, My dear friend, we'll call you, thankyou so much.

	But you know what.  Then comes King David.
	And now open your heart.
	King David -- 
{A0100}
	G_d says What, do you know how to build a bridge?
(Chanting to guitar)
	King David begins to cry:  he says, I don't have the faintestidea how to build a bridge.   But I wanted so much to be here.  Iknow, Master of the World, how much YOU need that bridge.
	Ah, you're the one to build it.
	You know, G_d needs so much to rebuild the world.  
	On Shabbos we are in the world which is complete, which isperfect.   Right after Shabbos we are going back to a brokenworld.  And G_d announces, all over the world, who wants to helpME to build the world -- to rebuild the world.
	And all those Great People come, and they say, G_d, I knowhow to do it.  And G_d says, thank you very very much but --please -- don't waste my time.
	Then come little shleppers like you and I.  And we standbefore G_d and we say, I don't know how to it.  But Master of theWorld -- I want so much for YOUR sake, for the sake of my apples,of my children.  That the world be -- perfect

Song:  Shomer, Shomer, Yisrael.  (Familiar; but not P20}
{A0200}
	{A282}
(SOUND LOW, WHEN R. SHLOMO DROPS HIS VOICE IT'S CLOSE TOTHRESHHOLD)
	Friend, permit me.  I want to share something so deep withyou.   It's awesome.
	You know friends, if I need a million dollars, and I call upbrother Rothschild, can you give me a million dollars, I'd like to build a Yeshiva on the Moshav.   I don't think he'll give it tome, because he's not so much in tune, but -- ah -- it wouldn't beso _____  with me to him -- he cam do it.

	If I have a good friend, and he can do me a favor, and he'sdoing it for me, {A0300} what's so special about it.
	You know what a ?good friend? is?  There is no way for him todo it; there is no way for her to do it.  But they're doing itbecause they love you so much.  They don't know how, at thatmoment(?).

	Friends, if my children ask me a favor, you think they ask mebecause they think I know how to do it?  When children cry atnight, for their father, or their mother, you think it's becausethey think -- my parents can help me. They're just crying.  
{THE NEXT 2 SENTENCES ARE TOO FAINT TO PULL OUT ON MY TABLE-TOP;I'VE TRIED IT WITH THE G2 ON THE SONY:}
(?)There's is no way them.(?}.    Gvalt, gvalt, they ?want so muchfor you to be there?  
{RETRIED WITH THE G1 ON THE SONY}

BOTH COULD BE PULLED OUT ON A BETTER SYSTEM}

	I want to share with you something awesome.
	Some people believe in G_d because He can do anything, He'sthe Big Boss, He can do anything.   You think that's a??{HEB?}Skoch? for believing in G_d; that's paganism.
	What's pagan:  I think this god is a fire-god, so I servethat _________; make fires _____ . {yr83-1} 

l2
{yr83-1}
[Avoda zora apparently refers to a few breakdowns incommunication during the First (Baylonian) galutz, between usand the Zoroastrians, who worshipped fire; some say, becausewith all the oil underground in Iraq & Iran sometimes somebreaks through the desert and is ignited in a fire-spout,which the local yokels like worshipped. --sa]
l1                                 
That's paganism.

	If I serve G_d because I think --- He can do anything hewants to --  I'm still a pagan.  
	You know -- there's something so deep between me and G_d --not because he can  -- He can, that's the Truth, He can -- butit's not because He can.  It's so much deeper.  It's so muchdeeper. 
	You think G_d answers prayers because He can help?  G_danswers prayers because He ?loves us so much?
	You know the Holy Temple was destroyed, the House of Prayer,you know why.  Because all we thought, G_d can do anything.  G_dsays for that I don't need a house; you can ask me on the street. 

	You know what the House is all about?  When I need somethingfrom my best friend, and there's no way for them to do it.  I meetthem in a secret place, I lock the door, and I says, I know youdon't know how to do it  -- please do it because -- you're my bestfriend. 
---------------------
CROSSING OF THE RED SEA:  A SHORT GVALT  TEACHING

	I want you to know friends:
	When we crossed the Red Sea -- G_d could have made the waterinto dry land.  G_d can do anything.  I don't know if some of youknow, the water was still water.  {A0400} The water did not turninto dry land.  It was water.  They walked through the water. 

	You know what it is.  You know how deep the revelation waswhen we crossed the Red Sea.  
	We didn't cross the Red Sea because 'G_d can do it' -- "leaveit up to G_d', you know I can connections, I have this privatenumber, I dial and I get Him '  Ah, this is not Crossing the RedSea.
	G_d says, I don't know how to do it.  But for you I do it.
	And you know why it was?

	We jumped in the -- it was a storm -- according to ourtradition, it was one of the biggest storms in the world thatnight.
	And you know, Nachson ben Amminadav, the great grandfather ofKing David the Messiah, jumped into the ocean.   He says, I haveno idea {SIDE A TAPE %yr083 {500?} if I'll get to the other side.  But for YOU, G_d, I jump in the ocean.  
	G-d says:  For you --  _____ to walk through the water.  It'sso much deeper than that.

	You know what it is to find your soul-mate -- it's likecrossing the Red Sea.  If I tell my wife or my husband, you know,I can do anything, ?call that's? called loving?___ .  I'm so richI can buy you a house in Monacco and Rio de Jenario and also St.Paul if you want to.  You can have two cars, like-someone-says,'the deepest relationship between a Jewish husband and Jewish wifeis that they have two cars, one fleishig and one milchlig', right.Deep, deep love. {2}
Two television, one for the weekday and one for shabbos:  you knowwhat it means [ in America ] to desecrate the Shabbos, for anassimilated Jew -- it means on shabbos you watch the televisionwhich was meant for the 6 days of the week.  He doesn't watch theshabbosdike television.  This is stupid, right. {3}
{R. Shlomo resumes speaking seriously:}
This is not _________.  I don't know how to do it.  There is noway of doing it.   But I'm doing it.   

I want you to know, my deepest friends, my beautiful brothers andsisters, there is no way of making it ?alive?.  There is no way. If you think you know how to do it, you're already wrong.  Mightas well pick up and look for your own grave. 
	Most people live in their own graves, even when they have ahouse and a ?parking?.                    
{A0500}
	You know why the apple tastes so good?  Because tonight___________.  There is no way for me to do it.  Only G_d can giveme life.
	But you know what else.  I'm asking G_d, please give meeverything -- I'm so hungry.  I want so much ?from? [or: for] life?.

	You know friends, do you think that people who drink a lot ofCoca-Cola and have a lot of bank accounts, they are hungry forlife?  They never tasted life.  

	You know friends:  Most people today who have children --never tasted what it is to have children!  {R. Shlomo's voicerises, as if a prophet, or some such, had witnessed and tried toreport a great wrong.}                            

	Have you been at a so-called fancy-wedding.   With champagne. And flowers for 50 thousand dollars.  They never get married. There they are, they had a ceremony.  So mazeltov, so live long. . They don't even taste what it is to be close to another humanbeing.
	And there is no way -- that you know how to do it.
l2
{This is, of course, the theme of these remarks:  'There isno way' -- to know how to cross the Red Sea, to know how getthe most from one's life, to know how to be close to theperson you person you marry -- and so it begins with a "leapof faith" into the Red Sea, or into marriage.  -sa}
l1

WEDDING:  BEDICKEN:

	And I just want to share with you.
	The beginning of our ceremony, when a husband and wife aregetting married, the groom covers the face of the bride.  You knowwhat that means?  There is no way I'm 
l2
{I CAN'T MAKE OUT THE NEXT FEW SENTENCES, RUNNING A REALTIMEG2 ON A LOW-QUALITY PLAYER.  I THINK THEY CAN BE PULLED OUTRUNNING THE G1 ON A MEDIUM-QUALITY PLAYER.}
l1
The one.  The only one.
	

{SONG:  Shalom Aleichem 4/4 (familiar)      
R. Shlomo seems at that stage to have learned at least one chord. 
{A0600}

	Whistled cadenza.  The cadenza is what is technical known, inthis branch of ethnomusicology, as a Gvalt. }
	                      

{R. Shlomo continues}

	I want you to know:  The way we chanted prayers in the HighHolidays, on Rosh HaShana.  It's exactly the way we were singingthem in the Holy Temple.  The songs in the holy Temple were  allcomposed by King David. .  Unbelieveable, that this is the melody________

{REMARKS ABOUT TU B'SHVAT}

	Today is Rosh Hashana for all the trees.  It's a secret RoshHaShana.  Just a tree.
	You know, you look at a tree from outside, nobody knows thetree's at the end.  {A0700} Just G_d and the tree knows.

	You see friends, we all have little -- New Year's between usand G_d.  Nobody knows I'm at the end.  Nobody will ever know howbroken I am.  Just me and G_d.  And at that moment G_d can give mea New Year.      
------------------------------------------------

	So give me your harmony:
	
{Song resumes:   improvised development.}

	You know friends, in the Holy Temple, there were 50,000instruments, and 100,000 voices.  Can you imagine all the sounds. 	We should be privileged to hear it again some day.

{R. Shlomo Chanting to music:
	You know what we are praying on Rosh HaShana night.  Let thewhole world get together.  Let the whole world, all the trees,come to life again.  
	Peace in Yerushelayim.  Peace in the Holy City, Peace in theholy Land.  Peace in every land. Peace in every city.  Peace onevery street.  Peace on every corner. Peace in every heart.  Peaceat every window.  Peace at every door.  Let there be peace. 
	Just one more tear.  {A0800} Just one more prayer.  Just onemore song.  Just one more day.  Just one more sunset.  Just onemore night.  Just one more dawn -- let there be peace.  Peace inYerushelayim.  Peace in the holy City.  Peace by the holy Wall. Let there be peace.
	Just for my apples.  Just for your apples.  Just for all thelittle apples on all the trees.  Let there be peace in every land. Let there be peace in every city.  Let there be peace in everystreet.  Let there be peace in every heart.  Let there be peace inheaven and earth.  .  Let there be peace.
{R. Shlomo whistling a cadenza)

{The following, with Hebrew text, from Isiah, is R. Shlomo'spresentation of his song:  U'va'u Ha'ovdim [...b-har ha-Kodesh] P40
l2

[Text (English) is:  And they shall come that were lost inthe land of Assyira, and they that were disperesed in tehland of Egypt; and they shall worship the LORD in the holymountain at Jerusalem. ]
l1

	Let me tell you friends, some blessed day, let it be tonight: This is what the Prophet Isaiah(?) says:  {Hebrew:   ________ haYom ha-hu}  It will come to pass that day  {Singing cadenza}{Hebrew) `there will be blowing ' -- can't you hear it -- 'of thegreat trumpet' -- it will reach so deep {Hebrew, text}:  'all thepeople who were lost, who are desperate, who are forgotten, theywill come back -- {Hebrew:  ______ Mitzrayim}, the people whothink that they don't need G_d any more.  {Hebrew:  v-histachavu''} can't you see them coming to the Mountain -- to that holyMountain -- {A0900} v-histachavu '' l'har ha-Kodesh.   They willbow down before the ONE  -- the whole world, you and I, mychildren, your children -- all of G_d's children -- on that holyMountain -- let it be soon -- 
{R. Shlomo then goes full force into the familiar song:  Histachvu'' b'Ir ha-Kodesh (Yerushelayim). 

l2
 {Vigorous clapping, as for a soccer match.  Or possiblyrugby.}
l1
{A1000}
l2
{A gentleman barks like a coyote.  
 Paganism is where you find it.}
 
{Rhythmic exlamations of !Hey!}
l1
Song:  Am Yisrael Hai (familiar); segue back to Yerushelayim.
 {A small crowd of 20-30, but in good voice &/or spirits.}

	{Enthusiastic applause, if only for their own noise}

Song:  Niggun.  Familiar.  Yehi shalva bet   _______ Ir.
 Mandolin! in backup.  
{A1100}
                    
Let me sing for you the words in Hebrew. 
You know my beautiful friends, in Hebrew, the holy language, thereare two words for peace.  There's the word 'shalom', it means'peace' but it means:  it could be war, but there was peace.  
	But there's another word -- shalva --means so, so good.  

Shalva means -- I don't even know what ?Yirmiyahu?  means -- so it says Yehi shalom b-______ -- and your borders -- let there bepeace.  But inside -- in your houses, in your inside -- {Hebrewquote:  shalva b-________} -- the inside of you -- let there beutmost, utmost -- even deeper than peace.

	So give me harmony again:
{Singing:  Yehi shalva bet _______ {Hebrew }
 means                               
Niggun resumes:  Yehi Shalom        Ir             
{A1200} [NOT SURE WHERE IN THE NIGGUN A1200 falls: after or beforethe preceeding quote]

{Whistling:  exceptionally expressive of the sort of peace,contentment, R. Shlomo sings of} 

	There are very beautiful words in the prayers for the -- ____the month it says -- {Hebrew}.  You know what it is:
 
	Most of us, we don't even remember that there's such a thingthat G_d loves us forever.   We don't even know that there arepeople who love us forever.  
	We're so much into thinking, Yeah, one minute is good, oneminute is bad, that we cannot imagine that there's such a thing asforever. 

	Have you ever gone to those fancy weddings -- and everybody'ssaying, yeah, I'd like to see them  ______?in six months?, right.
	Because they cannot fathom maybe, maybe, maybe there are twopeople who really love each other forever.               
	It's too crazy to believe., right.

	So you see what is is:  in a crazy way:
	The moon, basically, is -- coming and going .  "One day it'sfull, one day it isn't there"  -- but ?that's not true?.  It'scoming back.   The moon is always coming back. 
	You see, we Jewish people count after the moon, because webelieve, if you really love somebody, even if one day you don'tlove them, it can't last long, coming right back.  Coming rightback.
	So we say:  {Hebrew:  Ahavas olom ?toive? l-chem} .  Please - bring them back to knowing -- they love us forever. 
	{Hebrew:   ___ Bris olam ______ tiskor.}  And this is thesame thing.  
	You know what the Covenant is?  The Covenant is -- even if Idon't love you, I still love you.  That's (or: What's) theCovenant.  If I love you, I don't need a covenant.   The Covenantis:  even if I don't love you -- I also love you.  
	So it says:  Master of the World, remind us -- Ahavas olam,of eternal love -- and then we'll remember that we have a Covenantwith YOU.
-----------------------------------------------------------------
{sa67}
THIS MUST START A NEW DOCUMENT, =sh_samu3, because I already sentout (YUP, I DID) =sh_samu2 in =sh1196a.zip

I THINK I'VE TRANSCRIBED THIS, BUT CAN'T FIND IT.
HECK, I CAN'T HARDLY READ MY OWN TRANSCRIPTIONS.  MAYBE BZ HAS APOPOINT.

	TAPE %yr083, Transcript =sh_yr083 SIDE A{1349}



Give me the softest harmony, ?into the walls?
Niggun:  familiar.
4/4:
C& f G#& f/ (a#g#a#) G#3 / C& f  ((+ca#))(g#a#) G#6  [bis]    
     A^&     b^a^b^  A^3             b^   a^b^  A^6          etc.


(Nu, so I guess it's 6/8)                                    
Signo: (a#g#a#) G#& fn  /   (a#g#a#) G#& fn  /  cont. next line
       (a#+cn c#) (+d#c#cn) (a#g#a#) G#  fn /   D.S.
6/8
Cn3 	D#3 / A#6 / A#3 C#2 a# / G#6 [bis]
l2
{WELL, THAT'S THE TUNE, BUT I'M THOROUGHLY TANGLED UP FLIPFLOPPING IN TIME, between 4/4 & 6/8 (6-beat) and 6/8 (2beat), and waffling between whether a capital letter means 1beat or a quarter-note.  Would you believe 6/4?.  Grind a cupof coffee and try again.  If all else fails, learn to use thePC music scoring system. }
Oh:  And I should have been talking in terms of flats notsharps, but well-tempered is well-tempered; this will do.


l1
{R. Shlomo makes a 1-sentence comment quickly that I can't catch}
        
Done mostly as niggun, but with a few words of text as taught inthe preceeding remarks about Covenant:  'Bris olam ....toive'}

	You know friends, this melody came to me in Yerushelayim, Irha-Kodesh, in the holy city, on Rosh Hodesh,  ____ of my bestmelodies [or:  give me your best harmony] 
{Resumes}

{A1300}
{A1400}
{Whistled coda}   


	You know friends, we're living in a world, when people laugh,they don't really laugh.  And when they're crying, they don'treally cry.  
	You know where it comes from.  Because the [or:  when theywere] children, when they grew up -- instead of telling them, ifyou want to cry, really cry; if you want to laugh, really laugh --we always tell them -- `You're grown up now;  stop crying' --right? 
	So if you can't cry, you can't laugh.  And if you can'tlaugh, you can't cry; you're dead inside.
	So here it says {Hebrew:} Master of the World -- when I'mcrying, then don't stop crying .
	Someone asked the Old Lubavitcher Rebbe {1500!}, who was yourfather.  So he says:  when he was crying, it seems like he'll cryforever.    But when he was laughing -- _________ he'll laughforever. 

l6
 Niggun.  Familiar, I think, but I'm not sure.  Not common.  I think I justheard this on one of the dh tapes.  But this might be a better singing of it.
{sa68}
6/8, capital letter is 1 beat


 B2     ab  C2   ba / B3 E3      / B2   ab  C2 ba     / B3-B3   /
 B2     ab  C2   ba / B3 E2  ef# / G2   f#e (a)F#(&) ed / E3-E2 b /
Verse:
+E&(e^) ef# G&g^ ee^/ E3 B3      / E&f# ef# G&(f#)   ee^/ E3-E2 b / 
 C&(b)  cd  E&e^ ed / E3 B2 >ef# / G2   f#e  (a)F#     ed / E2-E2 b 
(Repeat verse; then Da Capo, repeat ad lib) 
l1

Now I'm no musician, but some might say that this tune showsrather a bit of mastery of the form.  A very classical elegance,one might say.
And maybe my notational system highlights some of that symmetry.
---------------------------------------------------------------------

================================================================
.p
START SIDE B:  IMMEDIATE CONTINUATION OF NIGGUN {sa67} ON SIDE A
{000}
	{R. Shlomo sings the text, but I can't catch it.  Text ischorous only} 
{100}
R. Shlomo makes a remark I can't quite catch, probably a requestto applaud someone who worked on the gathering.

Song:  Niggun.  Familiar.
{200}
Song:  Kah Ribon Olam.
{300}
{400}
	Whistled cadenza.
Niggun:  BZ#21, Hakol Yoducho , For Shabbat Shaharit:  'called tothe sun'
{500}

{sa69}
Song:  Uptempo.  Niggun.  I'VE NOT HEARD BEFORE.  Bridges to arefraim I have heard before.    2nd refrain, that's a variant I'venot heard before.  Doesn't quite come together, but interesting.
4/4, Brisk, quiet but stacatto, almost a perpetum mobile, clipclop horse on a quiet summer evening; perfect for mandolin.  Be agreat hippie song on the commune, when everyone's stoned afterwork and the sun is going down, and the breeze is picking up.

Symbols:
! = gvalt
n means:  the note indicated by the letter to the left of the n isnatural,
r = rest                         

 rg f#g af# G-stacatto R / [bis]
 rg f#g af# gef#g! / fnd(?)fnd E2 

(I still don't have the 4th line right; somehow it comes soundingmagnificently matter-of-fact; maybe it's gone into major.)
This is all soft and stacatto; very understated, brisk, quiet,like a hassid in a simple carriage with a gentle old horse on hisway home, hoping to escape notice from nudniks. )  

In a variant a bit later on this tape, 

rg
   is replaced with 
gg 
Verse:  This is familiar:  Legato, sense of leisure

B E G G / F#4 / 
B F A A / G4  /  
	(Line 2 is an gvalt interval-change of Line 1, but I'm notsure that I caught the first note right, and that determines therest of the line.)
Now it just goes to a resolution:
   Line 1 of the verse repeats: 
B E  G G / F#4
B F# A G / E4   

	(I don't have it quite right, but that's the general idea )

Now he tries a "Mi Ha-Ish ha-Hofetz Haim" variant, which rathertakes wing, tho maybe a dash too H
ollywood:
	Times like this I wish I had some ear for music.
     The following is just a rough sketch, I think not accurate:             
B  E G F / B4 
B  F A G / E4 
A  C F E / whatever -- C, or B 
[That's the Hofetz Haim variant,  but it's not quite what's here]
[Well, then it resolves itself.  I'll try to come back to it.]

{R. Shlomo makes a remark, the group laughs.
Then he starts again, trying another variant on the verse -- alsolyrical, but maybe a bit too lyrical -- he stops it 
{R. Shlomo::  You cannot force G_d -- to help you. 
 Did you record it?
Someone, maybe a younger, fresher  Mr. Rautenberg:  I recorded it.

R. Shlomo:  Good beginning but -- one more time.
R. Shlomo:  Give me advice.       
(The Chorus seems not to change, apparently R. Shlomo wassatisfied with it.) 
Niggun resumes:  with variants.  Some improvement & polishing. Variant on verse.   Tries a L'Cha Dodi variant
R. Shlomo -- Ok, it's good?
R. Shlomo:  Melody a gevalt, but -- 

Ok, thank you so much.  I thank you for your patience.
You know, sometimes it comes right away, sometimes later.  G_d'sway is not always on time. 
	{690}

Song:  Familiar:  (K)eil Adon, BZ#22
{700}


Can I ask someone a very stupid question:  What did they writedown that we are supposed to talk about tonight.   
[Crowd laughs -- maybe young people -- .  A summer camp?]
What was it?  What does it say there?
{Someone seems to say:  Got a catalogue here.}
A young woman answers:  Humility, Joy, and Hope.
The Rabbi responds:  Hah.
The students laugh.  Someone comments:  Good combination.
R. Shlomo:   ______ somehow.  Mamash ______ got away.
The Rabbi strums his guitar.
R. Shlomo:  Want to tell you something.  Just -- forget [or?:forgive?] the whole world.  Put it into  ______.                           
---------------------------------------------------------------

It's a tora from Reb Dovid Lelover(?). 
Ok, Imagine I'm the writer for the Jewish Press, imagine.   Forthe Jewishe Press.  Greatest Jewish paper in the world.  Andfinally I'm -- through connections, you know -- finally, firstExclusive, I'm going down to hell and up to Heaven to interviewthe people.  Saying goodbye to my friends, in case I don't comeback.  Never know, but anyway, I'm sure I will.  
	OK, this is what it is.
APPARENTLY BRIEF BREAK IN RECORDING 
[At this stage, the Investigating Reporter is apparentlyinterviewing a guest in hell, who assures the Reporter that hispresent assignment of lodgings are all a mistake]   The followingremarks, then, are the apologia of the gentleman in hell:

"______ ?live it up here? every day.  I made a mistake, I took her for somebody else.  I didn't know who I was.  Don't have to tellyou that.  She read all my articles.  In the Jewish Press, which Iwrote about myself.  And I paid so much to print it; I mean, thisdoesn't go for nothing.  
	And remember my book about me -- The Most Humble Man I EverMet.  And -- me and my wife had breakfast -- front page, in theJewish Press. I mean, it's unbelievable.  And -- anyway -- it's amistake.  In fact, they took away me lawyer, and they're workingon my case -- and any minute now they come and press a differentbutton, I'm going up to Heaven. "                        

{The Fearless Reporter continues the description of his visit tohell:}

While I'm sitting there and drinking -- a malted just to cool alittle bit -- {the Rabbi clarifies a problematic point in thetheology of demonologic domains:}  -- they didn't have ice cream,but they have a malted --                        
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[ AN EDITORIAL COMMENT FROM THE PEANUT GALLERY: 
[But here the Rabbi seems to have misspoken; he surely means,an Egg-cream, not a malted.  For a malted is ice-cream, withmalt added.  Or so it is in New England.  But of course inNew England, no-one goes to hell.  The March weather there isaccounted an acceptable substitute.  --sa, from Cambridge,Massachusetts; but once of the Lower East Side, at the SPUHouse, in the 60s.]

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______ heavy, you know.  ______ {800} side of justice. __________.
I say, Hey Moishele, I see Yankele your neighbor is also sittinghere.  What's about him.
	"Ah, he [Moishele, the gentleman whose room assignment isobviously a terrible mistake] says, does he deserve hell.  Let metell you.  Hell never had a better man, he's suited for hell.  Iknow him all his life, he's lowest of the low, the creepiest ofthe  CReech--  -- he says, you know, my language is very gentle, Icannot tell you what I really think of him."
	{The Fearless Reporter resumes, tactfully:}  Thank you verymuch, Moishele, it was a great honor seeing you.

	Push a button, I'm going up to Heaven.

And there I see -- Moishele Cohen.  Another Moishele Cohen.   Also -- a very outstanding man.  I say, Moishele, I'm so gladyou're in Heaven.  
	Moishele says:  {very hushed voice} "You know something.  I'mhere by mistake.  I don't deserve to be in Heaven.  I never didanything good, I wish I would.  Never did anything good.  It's amistake.  They took me for somebody else. "
	I say:  I see Yankele is also here.  Your neighbor. Whatabout him?
	"Ah, he [Moishele] says:  Yankele:  He's the holy of holiest. Gvalt, does he deserve to be in Heaven.  How do I deserve to be inhis -- in his presence -- ________"

{R. Shlomo continues, in his own voice:}
_____ how deep this is, friends.  
Let's put in in different words.

The heilige REB SHLOMO KARLINER.  200 years ago.  Somoene askedhim:  Are you going to Heaven or to hell?  
	He says, I'll tell you the truth.  When I come up to Heaven,and the Judges will ask me, `OK, talk to us straight:  did youever do anything good?'  
	`In Heaven, you don't lie.   I says, `I'll tell you thetruth:  I wish I would -- and I wanted, a lot of times -- but -- Inever got my act together.'
	And then they'll have a little -- going back in their hiddenroom -- and they came out, and their  Judgement -- 
	He [Reb Shlomo Karliner] says:  If they say, Go to hell,{900} I will say, Thank you so much, I never expected anythingelse. 
If they say, Go to Heaven, I'll complain.  I'll say, What's goingon here.  Heavenly Judges, you're cute and sweet 
{5 - Glossary:  'cute and sweet'} 
you're sitting up here in Heaven, what do you know what I did,below.  I am telling you the truth, I didn't do anything good, Idon't deserve Heaven. {6}

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And I'll make such a big tumul, until it comes to a higher court.{7}
The higher court says, ______ so much; I know I deserve it.{apparently text garbled a bit on tape}.  The higher court says,go to Heaven, I'll complain again.'  
                                   
{R. Shlomo adds, in his own voice:}
And here you have to open your hearts in the deepest way.
                                   
{R. Shlomo continues, retelling  the teaching of Reb ShlomoKarliner, and in tones of real awe:}

'Until  my case will come before the ONE, before the Only ONE. Before the ONE, who knows everything.  I will stand before G_d. If G_d says to me, go to hell' he [Reb Shlomo Karliner] says 'canyou imagine, with how much joy I'll jump into hell, knowing I'mdoing G_d's will every second that I'm in.  I'll dance my headoff, until all of hell is falling apart.  And if G_d says to me,go to Heaven, I'll ask G_D, I'll says, Susse Tate, my SweetestFather in Heaven, please tell me one thing:  Is it because Ideserve it, or is it a gift.  And G_d will tell me, Shlomele, it'sMY gift to you.'

{R. Shlomo comments:}
You know friends, how deep this is.  If you sit in Heaven, youthink you deserve it, you're in hell.   That's not what Heaven isall about.  
	If it's clear to you -- that you don't deserve it -- and it'sa gift -- Ah -- how beautiful it is. (?). {B936} {RECHECK G1 ONGOOD PLAYER}

	You know friends, if I were to tell you, imagine you wouldask me, do your children love you?  I would say, Hah:  do you knowwhat kind of a father I am -- I mean, don't have to tell you, Ican show you pictures, here I had breakfast with my children, inIsrael, on the Moshav.  Unbelievable picture.
	Stupid, right.  Disgusting.

	But if I tell you:  I don't have the faintest idea if theylove me -- but it's such a gift from Heaven --  it's the holiestgift I ever got.  Gvalt, is it deep.

	You know, husband and wife: I'll ask the husband or the wife,does your husband love you, does your wife love you   _______ howcould they resist me.  I mean, just look at me.  I mean -- must beblind to ask such a question.
	How disgusting.  Pagan.  Lower than paganism. {8: Glossary -pagan}
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{THE RABBI DISCOURSES UPON HUMILITY, AS ADVERTISED:}

	OK, now I want you to know:
	You know what humility is?  
	Humility doesn't mean I'm a Shmendrik, you can -- putyour foot on my head, and wipe your shoes on my nose.  
	That's not humility, that's stupidity. 
	You think humble means that I think I'm worthless?  

KIDS, DON'T TELL THIS ONE AT THE INTERFAITH BREAKFAST:

I don't want to say anything bad, but you think humble means,you hit me on one side, I say please, hit me on the otherside.  
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[This is, of course, reference to a teaching [Mathew 5:39]attributed, apparently by "Mathew",  to Jesus "of Natzereth"[maybe a typo for 'the Nazir' -sa] , reportedly speaking on ahill on the northwest end of the Kineret.  -sa]  
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I can't wait.  Can't wait.  Can't wait for the joy.  I says, I'dlike to be a martyr, I've found that in 200  years I'll be made asaint.  In fact I already have a paper written out, with mypicture, y'know.  I have this ?painting _______.  
	Stupid!

	You know what humble means?
	Moshe Rabbenu was the most humble person on earth.  Gvalt washe strong like a lion.  
	You think he could lead out 3 million {9}
-- in history it never happened.  Leading out 3 million of slaveswithout bloodshed.
{1000}
	And if the Egyptians drowned in the Red Sea,{10} 
it was not his fault, ________ .  
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[USEFUL COMMENT #1
One of the difficulties in transcribing R. Shlomo is that heoften drops his voice, almost to an inaudible level, at themost important points.
	He has a teaching on that point -- I don't recall thesource; it may be input:  The rabbi who imparts the secret ofthe kavanah of putting on a tallit.  So the student comesvery close, and the rabbi whispers the secret -- which is thewords written in the siddur for that bracha.  So the studentasks, it's written, why did you need to whisper it.  And therabbi says, because that's how my teacher taught it to me. ]
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They ran after them.  It was not on his head [or:  in his hands].
	Moshe Rabbenu led us out from slavery, without even onebillionth-el of a person being scratched.  That takes something,right.                                    
	And the torah says, he was the most humble on earth. [REFERENCE:  Cbumash:   ______ ]
	You know what Moshe Rabbenu -- when he asked G_D for a favor-- he always said -- Master of the World -- can you (?)give it tothem(?), I don't deserve it.  {NEXT REMARK TOO FAINT TO MAKE OUT}

	I want you to know:  anything you think you deserve, youdon't have.

	I want you to know something so deep.  Who's a miser.   Whyis it some people -- cannot pull out a penny from their pocket. And some people have no problem. 
	If you think you deserve the money you have, you have troublegiving it ?away?.  Because [or: but] if it's a gift -- can't waitto give it to your ?own self?   Gift -- is so beautiful to give tosomebody else ________
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[But recall R. Shlomo's telling, at Modi'in,  of the story ofthe famous rabbi -- I could not recall the name, tho R.Shlomo did state it -- who blesses a woman, and gives heretwo cakes, and says, eat these when you get home.  But on thetram, she sees a poor man, and gives him one.  And the rabbiis indignant, he says, who told you to give away half yourhouse.
	R. Shlomo told this story in a tone of bewonderment, asthough the accepted the teaching, but did not understand it.
	I don't have that teaching input, except via thissummary recollection.  -sa]
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	I want you to know on Shabbos -- and I bless you with a goodShabbos -- according to our tradition {R. Shlomo raises his voice,as in announcng an imperative:} you must have a guest Fridaynight.
	I want you to know, I remember, when I was a little boy inEurope -- sadly enough, in American, thank G_d, we don't have areally poor people who really don't have enough to eat {11}
In Europe, when I was a little boy -- but [in the USA] they don'tcome to the synagogue, they go to social workers  {12}
-- anyway -- let's not say anything [bad] -- but today, Fridaynight, in the synagogue, there are not poor people ________.
	In Europe, they were standing in line.  And I want you know,I remember -- not only people graciously took a poor man, theywere fighting over every poor man.   They were fighting. {13}
And you know:  how good a poor man felt, how important they felt?{14}
That people wanted them so much to be their guest. {15}

l1
	I remember as a little boy -- you know today maybe, I don'tknow, but some so-called good balaboses [Yid, apparently from'Baal haBayit] persons -- women who would run the house --Wednesday they have already the menu for Shabbos, they know whereto buy the fish and the chicken.
	I want you to know:  
	My mother, was not so much into cooking -- you know, she'llcook, she won't cook, she'll buy something, she has something  --food was never a problem.  
	You know when my mother was really out of her wits -- when by Wednesday she had not invited yet 10 people for Friday night.{16}
I remember one time, my mother came into my father crying, shesays, to my father, `you better get me some poor people, it'salready Wednesday, and we don't have enough poor people'.

	You know why?
	Friends, Shabbos is a gift from G_d.  Shabbos is not Sunday,you take a rest and rest my bones, to have strength Monday to dealwith the stock market.
l2
[And elsewhere, I think input, I recall R. Shlomo saying: Shabbos is not the day of rest; Sunday is a day of rest. -sa]
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	Shabbos is a gift.  And if it's a gift, I want to give it tosomebody else also.   Can't wait to give it away also.

	And you see friends, I want to share with you a torah fromthe Baal Shem, which is awesome.
	The Baal Shem Tov says -- why is it that fire, I can take --from one candle I can kindle endless little candles.  But thefire's still there.
	He says, you know why.  Because fire is holy.  
	You know what holy means?  Fire is so much giving.
{1100}
	This is what the Baal Shem Tov says:
	Imagine I have one apple.  And you know why, when I give youthe apple, I don't have the apple any more?  Because there's alittle part of me which didn't want to give it to you. {17}
	If I would really want to give it to you, you would have anapple, and I would still have an apple.  
	Fire is so much giving.  If I give away all the fire.  ?Itstill is fire?.

THE RABBI'S ADVICE ON THE PROPER APPROACH TO GURUS:  REVERSE

	So ?when you hear? my beautiful friends. {I CAN'T MAKE OUTTHE NEXT SENTENCE}.  If you meet someone who says he's holy, buthe's arrogant -- he's cute, he might be front page of the JewishPress, you know.  Somebody who thinks he deserves anything, forgetit.  Keep away from such people.
	The real people are the ones who know, it's a gift.  ?Andthey're sharing the gift?. 

	You know friends why so many young people today are angry attheir parents.  Because their parents think -- a man and a womanget together and out comes a baby.   It's a chemical process.
	It's a gift from G_d.  ?Mamash? is it a gift.
	I have to share something awesome with you, right. So forgiveme for making it a little bit long, but ?I see you so seldom?/ 


	Essav meets Yakov, and he sees Yakov's holy wives and theirholy children, and he imagines how much love there was ?learning?together.  And Essav says:  {in the loud voice of a boorish, ifnot brutal person, confronting something he knows he can't quitecomprehend}:  What's that?  The words:  {Hebrew, Genesis 23:5} MIALeH L-Kha, Who are these with you } What's that. 
l2
[I do not know why R. Shlomo translates that phrase 'What'sthat' not 'Whose are these'. ]
l1
Imagine I see tin [or: pink] a Coca-Cola bottle, would say, What'sthat.
	You know what Yakov answered:  {R. Shlomo in a hushed tone:}These are my children, which G_d gave me as a gift.
	You know where Essav and Yakov differ?  Yakov knows, thatchildren are a gift.   And Essav thinks:  What's there so giftabout it.
	Essav deserves everything.  He deserves the blessings
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[That is apparently because Essav was the first-born of thetwins, and because Issac had intended the blessing of thefirst-born to be his.]
l1
	He's a rapist and murderer, 
l2
[I do not know what Essav is called a rapist.
He is called murderer, from the midrashic tradition that hecame late with the venision for Issac, because he had killedNimrod.]
l1

but he still deserves the blessing [sic, here `blessing' issingular; in the preceeding, it is plural.]
	Yakov says, I don't deserve anything  [This is a directreference to Genesis 23:11]. It's only a gift.

	Friends, I want you to know.  When you see a poor man, yougive him five dollars, there's two way of handling it.  If you'reunholy, it might be good, but unholy, and not humble.  ?You justsay, `Ok, listen to me, this man -- can't get his act together,{18:  Glossary:  get one's [act] together]
let's face it, he's older than I am, and he's healthy, he shouldjust work; but anyway, right now he looks down, I'll give him 5dollars.'	
	What kind of feeling is that.  It's so bad.  I'm sure thepoor man wants to vomit, if he gets such five dollars. 
	You know how you're supposed to give to a poor man fivedollars.  You're supposed to walk up the poor man and say, thankyou so much for giving me the great privilege of helping you rightnow.
	And I want to share something with you.  Please rememberfriends, according to our holy rabbis, you're not permitted towalk up to a poor man and say, Hey, {1200} I'll give yousomething.  You have to tell the poor man, maybe today I'm doingyou a favour, but let's be friends, then maybe tomorrow, I'll askyou for a favour.
	You give him back the gift of dignity.  Today I give you,tomorrow you'll give me.  {CAN'T MAKE OUT NEXT SENTENCE}.
L2
[Cf. eg Kitzer Shulchan Aruch, Ch. 34, Section 7:  "He whogives alms to the poor with an unfriendly mien, even if hegives as much as a thousand pieces of gold, his deed iswithout merit, he nullified it by his ill-will, and heviolates the Divine Commandment (Deuteronomy 15:10 "And thyheart shall not be grieved when thou givest it to them."  Buthe must give it with a cheerful countenance and joyfulfeeling.  He should also condole with them and cheer them, asJob said (Job 30:25):  Did I not weep for him that he was introuble?  Was not my soul grieved for the needy?'  And it iswritten (Job 298:13: 'And the heart of the widow I caused tosing for joy.'"]
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	I want you to know friends, the world is a little bit betterthan it was 100 years ago.  They take care of the elder people,they take care of the poor.   But the problem is, _____________. If the world would know, what a privilege to give, _________, whata privilege.  What a world. 
	{1230}  
Song:  L'cha Dodi

	I want to share something with you.  
	Before the 2nd World War -- you know sometimes they don'teven remember who the people were -- and I don't want to dwell on it right now, you know, everybody's waiting to give 2 milliondollars for a memorial, ?tablet or? anything -- but they don'tknow who they were.  

	Do you know who they were. 
	?This is awesome, basically.? 

	Let me tell you, one Rebbe.
	The Helige Reb ?SHIMON of SKERNOVITZ? .  Skernovitz is one ofthe suburbs of Warsaw.  He had thousands and thousands ofhassidim.   Let me just share with you one thing.  The way he gavemoney to a poor man.

	You know Warsaw was a very poor neighborhood, I don't have totell you.    I mean, poor beyond our -- we wouldn't even be ableto understand how they lived.   ?If? they didn't have shoes, theywould have a sack around their feet.   Maybe one piece of bread aweek. 
	The way Reb Shimon would walk around giving out money.  Hewould not walk up to a poor man -- he would never wait till a poorman approaches him.  You know what he would do on Thursday, beforeShabbos.  He would walk around in Warsaw. And he would -- everypoor man, he would say, listen to me -- would you maybe like tohave a loan -- I have so much money on me today, I made so muchmoney today, unbelieveable; and I really don't need it -- wouldyou like to have a loan -- I know you'll give it back to me in afew days.   
	Gvalt. 
	{HARD TO MAKE OUT NEXT SENTENCE}
	Next week he would meet the same person, he'd say, you knowit was so good to give you a loan last week, let me have theprivilege of giving you another loan.
	I want you to know, this Reb Shimon Skernovitz {1300}  -- youknow, a lot of Rebbes, sitting in their house, and their offices,Reb Shimon Skernovitz on Thursday night walked all night long, inthe poor streets of Warsaw. {CAN'T MAKE OUT NEXT SENTENCE}

	I have to share with you one story.   Because just -- fewhours ago -- [Remark to Meir [Fund?]  ??Meir you've maybe heardthat one? 
{Someone replies:  not yet.}
R. Shlomo:  not yet.
	We were together on the little  cable television, and theyasked us, nebuch, about some young Jews, nebuch who don't knowwhere they belong
l2
[Ok.  From this we learn that this teaching was not givenmotzi Shabbos.  And that it was given after cable televisonhit New York.  So I guess it's later than the 70's.]
l1
	Let me share with you a story, without hurting anybody.
	You know in Poland, before the War, you know in a lot ofplaces, there was one Jew in a city.  And again, without soundinggruesome, you know in those days, it's not a question of a Jewmarrying a non-Jew.  This is fact: In Poland, before the War, if anon-Jewish girl married a Polish boy, she would be alive maybe ayear or two.  Because the husband {someone coughs near the mic,over-riding some words} people were drunkards, they beat her up,and one day {foreground noise}.               
	{NEXT SENTENCES TOO FAINT TO CATCH}
	Anyway, one hosid came to Reb Shimon Skernowitz.  He says Iam one Jew in the city.  And my daughter has a relationship with aPolish boy, who's the most brutal and the most -- the biggestdrunkard in the world.  And she is in a convert, and she'sconverting, in a few days there will be the wedding; what should Ido.  It's not just a question of religion, she'll be dead.  He'llbeat her up to death.
	Reb Shimon says to her [sic, but misspeak for 'him'] tell mewhere the convent is.  
	Ok, the heilige Reb Shimon and one hosid make their way tothe city where the convent is.  And one way or another, through alittle -- peasant boy -- 
l2
[I've punctuated to show a pause in the narration, because itsuggests that the story as R. Shlomo received it did not sayhow they sent the message, and that R. Shlomo supplied'peasant boy' as a value for that variable, to faciliate theflow of the story. --sa]
l1
they sent the message to that girl.   The knew it was the Rebbe, the heilige Reb Shimon.
l1
And in the letter it says:  I, Reb Shimon of Skernovitz, amstanding on the corner, and I'm  waiting for you.                

	I want you to know, Reb Shimon and the hosid werealternating.  {HARD TO MAKE OUT THE NEXT FEW SENTENCES} Humanbeing -- ________ -- And they sat there for four days  and fournights.  ?Didn't move?.
	The fourth night, in the middle of the night, she came.  RebShimon says to her, why did you come.
	She says, Rebbe, I knew you would never leave without me.
                    
Gvalt.

	A poor man came to the holy Hasidic Gerer.  The Hasidic Gerersays -- Do you need a loan?  He says Rebbe, could you give me aloan of 200 rubles.  
	It goes without saying, he'll never pay it back. ______ Gereropened the gates for him.  ______ so good.
	He says, Rebbe, I do really need a loan of 200 rubles.
	Ah, the Rebbe says, you know something, this morning when Iprayed, I was crying before G_d, please G_d, let me have theprivilege of giving somebody a loan today.   And you're the answerto my prayer.  
	The Rebbe took that money from his closet, and the poor manbegins counting.  He says Rebbe, you gave me two hundred and one..  The Rebbe says Yes, I want [or: wanted] to give you more.
	The story is that this poor man became very wealthy, afterthe two hundred [?rubles were gone?] --  from the one ruble theRebbe gave him more.
{1400}
	Song:  Shomer, shomer, Yisrael.

	Just bear with me, friends.

	The heilige SHINOVER, whenever a young person would come, andsay, I'd like to be your follower, I'd like to study to with you.
He says, OK, but first you have to listen to a story.

Everybody knows the Rebbe Reb Zusha -- holy Rebbe Reb  Zusha --was always in a state of bliss.  Mamash, blissed out, right.  Hewas always so happy.  And he had so much trouble \\
{END SOUND} SIDE B {1452}
{END TAPE} Counter {1452} 
{END PASS 2; COUNTER AT {1462}
{CUT OFF IN MID-TEACHING}
{I DO NOT KNOW WHETHER THIS TEACHING CONTINUES ON ANOTHER TAPE INTHE ROTTENBERG HORDE, MUCH LESS WHICH OF THE 179 OTHERS IT IS}
.p
FOOTNOTES FILED OFF FROM =SH_YR083 TO =DEEPSIXC
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