;.l1,6,60,66,1,0,10,75,192,2,15,20,25,127,10,0,
=sharsa1a
Input of Tape %SA1, Collection Abe Rice (=AR), 'Midtown Prison'
Working from a G(N+1) %SA1a, SONY Normal Bias HF 60; presumablycopy of %SA1
INCLUDES:
The Woodchopper story (told of R. Moshe ?Katsov_er? ?Satov_er?
A COMPLETE CHANTING OF THE ROSH HODESH PRAYER

TEACHING ON %SA1a STARTS ON SIDE B, CONTINUES ON SIDE A
I don't know if Tape G1=SA1 is also reversed-sides.
FROM %sa1a (Relative G2):
Sound quality getting close to background noise on my G3.
I'm working from the G2, which I don't usually do; only because ofcopying problems.  On the G2, there's no problem with backgroundnoise, but sound level is very low on my El Cheapo Antique.  
{START SIDE B: C000}
{START PASS 2, PROOF AGAINST TAPE}
Tuning guitar.  
?Meir?
Hello - it's not on.
{Remarks.} 
Ok, good.
R. Shlomo singing:  Shomer, shomer, Yisrael.
Sounds quite young. Voice strained, and rather thin.
?Hevere, sing louder?
Humming:  David, Malek Yisrael.  
Singing.  L'man Achai v'Reah:]
?Some background instruments.?
{C100}
Niggun: {familiar}.  Very spirited rendition.
Applause: 
{R. Shlomo speaking in a very strong rather nasal New York accent.More high-pitched than usual; but all that could be from aslightly under-speed (low batteries or low voltage?) recording. }

Ah, could I tell - chevre.
First of all, I want to thank the people here for letting us in. 
{Someone reamrks:  already have.}
{R. Shlomo adds:} Yeah, but I tell a special story in our of our[or: the] holy Father {sounds as if the visit was arranged by aCatholic Priest} for letting us in -- thank you so much.

You know, I just came came back Thursday {C200} night from Israel.  And, while I was in Jerusalem, a man came to tell me ?how thingswere going?.  He says -- 

	-- You know, for us, it's very special to invite a guestFriday night.  Because -- the Sabath -- G_d's day -- so you haveto invite guests -- 
{a shlocky Hammond organ starts up in the background, and runsthrough the talk, but it's faint enough}
                                     

	Anyway, so he noticed, in the synagogue, there was a poorman, and he looked so dirty, and he was smelling so bad, but herealized, nobody'd going to invite him Friday night.                      

{At about this time, someone, maybe a  prisoner,  kicks in on anelectric organ for background music} 

So he told him, come Friday night 8 o'clock to my house, we'llfeed you.  Stupidly -- obviously, he has nowhere to go -- he came1:00 [P.M.] in the afternoon.  And this person has 11 children. And he's not so rich.  You know, Friday afternoon, everybody'srunning around, preparing for the Sabbath, and this person --- andhe's running so bad, it was  -- terrible.  So he said to his wife,`I'm going to tell him, he should leave, and come back 8 o'clock,or not come back; I just don't have the strength.'  His wife says,`No, we can't do this, we can't put him to shame; let him sithere. '
	___________ about 4 o'clock.  This poor man gets up and hesays, `I can't wait 'till 8 o'clock, I want you to feed me rightnow.'  [They think] Ok, thank G_d [English for the routineexpression, b'ruch '' ] here [or: yeah ] we'll feed him and -- getrid of him.
	So they have 11 children, so they have, not only aFrigedaire, they have like -- a big cooler.  So the woman opensthe door to the cooler and there she find -- her two-year-old baby -- is about 80% frozen -- lying there.  If she would have waiteduntil 8 -- G_d forbid, the baby would have been dead.   Andbecause she didn't -- she had compassion on the poor man -- G_dhad compassion on her.

	And then the yiddele told me -- another unbelieveable story:
	You know we have those -- great rabbi ?Zionist leaders?.  So-- he heard the story from Reb Yochanon -- from his former Rebbe. He was a Survior [of the Holocaust ] {`Survivor' always means, incontemporary Jewish usage:  one who survived the Holocaust} and --and he was freed by American soldiers, in Dachau.   And hr saidhis former Rebbe was -- riding in a taxi, and in front of him was-- President Eisenhower 
{REFERENCE:  Eisenhower:  World War II Commander-in-Chief of theAllied Forces; President USA 1953-1961; so it is possible thatthis talk occurred about 1960, or not many years thereafter }
And -- on a certain street-corner, there was a woman crying somuch -- awesome.

{Well, that sounds as if it was post-War, in New York city; as-itis-said, 'Do we have time to take a taxi, or must we walk.'  Todrive in Manhattan, especially cross-town, was always to spendmuch time stopped at streetcorners. }

So Eisenhower said to his driver, stop the car, I'd like to go outand ask her if I can do something for her.  So Eisenhower left thecar, and walked up to the woman.  At that moment his car blew up. Can you imagine -- because he did something good, G_d saved hislife.  It's an unbelieveable story.  True story to remember. 

You know sometimes, we think we're doing somebody else a favor,and in the meantime, what we're really doing, is saving our ownlife [or: lives].


	Have to tell you a cute story.
	I had an uncle in England.  This was already -- 180 years ago[ie, ca. 1780 ], would you believe it --  like my great-greatgreat-great-great uncle.
	You know today, thank G_d, prisons are not as bad as theywere 180 years ago.  And also -- we have more justice.  180 yearsago, sadly enough, you know, we Jews had absolutely no rights. And -- a Jew could not be a witness.  And any drunkard or thiefcould be a witness, against a Jew. 
	So -- My great-great-great-great-great uncle was a verywealthy man in London.  And he got a permit to go to [`to go to'or: `through'] the prisons.  Unbelieveable. And he would go everyFriday to prisons -- and he had a right to walk around {I guess inthose days prisoners were confined within the jail, but in mostcases not within cells - sa}.  So he would listen to people.  Andwhen he saw that someone really was innocent, he tried to helpthem from outside.  Jew or non-Jew, he wouldn't -- he was a verygood man. 
	One day he came into prison, and then he saw a man who wasaccused of having killed somebody {and so probably facing imminentexecution -- sa}.  And my uncle knew that he didn't do it; that hewas -- just --  the police were looking for somebody, so they tooksomebody.   So he exchanged garments with him, and gave him hispermit, and he walked out, and he says, I'm a rich man, I'll getout.  So -- but he was kept in prison for -- you know, when youput the stamp on me, {apparently the prison system used a stamp ofindelible ink to indentify visitors}  -- to get out -- I wasthinking, gvalt  -- 
	My great-great-great uncle stayed in prison for a few years - He sat [or: stayed] in prison for 4 years. 

	But anyway -- I want to bless all the inmates.  I want tobless you that G_d should open gates.  And also, I want to blessthe judges -- that G_d should shine into them -- they shouldnever, ever, ever, accuse [ie, convict, or sentence to prison]somebody who's innocent. 

	You know, that in Jerusalem, as long as we had our own court,on the day when the judges sat together -- got together to judge,they had to fast.  Because it's awesome to judge somebody. Awesome, awesome.           

	And -- I want to bless -- not only the inmates here, theinmates in all the prisons in [or: of] the world, that if they'rereally innocent, G_d should open gates for them.  And those whodid something wrong, they should -- make up for it fast, and then-- come out good people.  Because it's so easy to be in prison,and then come out angry and bitter. {Can't make out nextsentence.} 
	And -- You see, the most important is, that a person has tostart every day, like it's the first day of my life.  Sounds sosimple.  You know, someone says: `Here, every day, I start anew.' That's already not `starting[-anew]', you start [or: you'restarting] [the same old thing] again.  The moment you ?say? 'startagain', that means, you're not starting.  It has to be like --never before.  Never before.

	Let's sing a good song:
{Someone, probably in the accompanying chevre,  suggests:  HoduHashem}
{Comment (sa):  Fact is, R. Shlomo's chevre would follow himanywhere, picking up whatever instruments they could get theirhands on, in order to get in for free to his singing and concerts. So it's not surprising that they followed him into prison. 
I don't suppose that in those days there were any of one's socialcircle, relatives excepted, who had not done something, mostlikely within the past week, for which they could have been keptin prison. }

R. Shlomo responds:  Hodu HaSHEM.  Good.  Give me  A-minor.
Can you give a big hand to this unbelieveable keyboard -- he's thebest. 
{Applause.  Sounds like a very small group, maybe 20 or not muchmore.}     
{Someone says something from the audience.}
R. Shlomo: What
{Remark continued or repeated.  A bit of laughter}
R. Shlomo:  But not everybody understands. 
{Remark}
{Someone calls out:  We all understand English. }
Singing:  Hodu HaSHEM:
	{C335}
{A lot of poignancy in R. Shlomo's singing, for all that his voicesounds thin -- pushing the upper register, and bumping against thebottom of the lower  -- }
(Apparently recording cut off) 
{R. Shlomo:}  I need a bit of harmony, chevre. 
{C400}
{Conclusion of Hodu ''.}
{Someone suggests a song}
{R. Shlomo:} _____ Yeah, that's good too.  Strums a chord. What isthis [or: it], E or D.  D Minor.
{Singing:  one of the old Hasidic niggunim: I think it's the BlindChazan niggun.}
{Another niggun:  familiar, up-tempo}
{C500}                          
{R. Shlomo's voice drops out, the chevre carry the tune}
{Someone, maybe R. Shlomo, says something in the background.}
{R. Shlomo concludes the niggun, as a half-time coda}                       
{R. Shlomo whispers something to someone; indistinct.}

R. Shlomo:
I don't know, all of you, if you heard -- one of our great --actually, one of the holiest masters in our tradition -- the holyBaal Shem Tov -- lived about 250 years ago -- and his greatgrandson, Reb Nachman -- who was like -- fire.   And two things: people who ?saw? energy into it -- ?saw life? -- that -- thegreatest sin the world is -- to be sad. ?Many of us today? [or:'needless to say' or 'meaning to say'] -- imagine -- we're justhuman beings.  Sometimes we have 2 million reasons to be sad.  Butit doesn't mean you cannot be happy also while you are sad.  Soyou're a ?little? bit sad.  But it doesn't mean you have to bedead.  You know, sometimes people they're sad, and they're like --dead, buried in a cemetary, in a living cemetary. 
{Which I guess pretty much describes a prison.  At best. GeorgeBernard Shaw wrote a book, 'The Crime of Imprisonment.'-- sa}

So you're sad.  Ok, but still be alive.                

	And the second thing , which is --- part of the first.  Don'tever give up.  

	And before he left the world -- he passed away very young --when he was -- 38 years old -- and he had -- in those days, youknow, when someone G_d forbid, had T.B. {saA1}


it was hopeless, and he was -- just dying.  He summoned all hisstrength, and he yelled at top of his lungs -- Don't -- ever giveup.  Don't ever give up.

	So here's where the story begins:
	Approximately 120 years ago, there was a rich Jew in Odessa,and he was a banker.   And he thought he's rich.  One day he toldhis Accountant, let me look at the books.  And he realized, thatunless he puts in 2 million rubles in his bank, he'll be bankruptin 4 days.
	And you know friends, today, if someone is bankrupt, hedeclares bankruptcy.  What's he doing, he's going to Switzerland,and sends letters to all the people he owes money, `Wish you werehere, having a good time -- '
	I can only advise you, declare bankruptcy fast.  But, informer good days, when you declare bankruptcy, you'd be on thenext train to Siberia.                               

	Ok, when he realized, he needs 2 million rubles, not to gobankrupt, he wasn't so desperate then.  He thought, ah, I haveenough credit, I'll have to borrow some 2 million rubles fromanother bank.                           
	And I want you to know something else.   2 million rubles,120 years ago, it was not, 2 million dollars today.  It was like,200 million rubles, because people were living on kopeck-es,right. 
	Anyhow, to make it very short:  Crazily enough, he couldn'tget any credit.  On the second day he decided, he has to commitsuicide, because he's not going through -- he doesn't want to goto Siberia, and he doesn't want to go through the shame that his - 
{RECORDING CUTS OFF {C610, apr. 35 minutes}.  It's not up to theblank leader on tape G2=SA1a, so I assume the Cut-off is also onG1=SA1 .  So maybe it was a cut-off on the original recording.  }
{END TAPE SA1A (Collection AR), Side B {C619}}

{START SIDE A: {C000}:  Continuation of Teaching on Side B:}

He _______ old, had a wife and children.  And he thought, I'm notgoing to commit suicide in my house.
	He decided to commit suicide in the synagogue.  So he went tothe synagogue, and he put the poison on the top shelf, under oneof the books, {R. Shlomo continues in a matter-of-fact voice, orso it seems to me} and he went home.  And for 2 more days he triedto get -- the two million rubles -- couldn't get it.  On thefourth night, most heart-breaking _____, what can you do.  Afterdinner he said to his wife, I have -- to make some errands.  Hegoes to the synagogue -- and there was no electric light, justcandles -- he put the candle on the table, and is trying to reachwith his hand, to take out the poison from under the book.  But hewas nebuch shivering so much, so the book under which he had putthe poison -- fell down.

	And here I interrupt myself:
	You know, Reb Nachman, the holy Master, after he passed away,they printed his teachings.  And usually, you know, the firstpage, it says the name of the author.  But for him, when theyprinted the book, on the first page it says:  `Our Master RebNachman says:  Don't ever give up.'

[REFERENCE:  Rabbi Nachman of Bratzlav.  born: Mizhbozh, Podolia,Russia 1772; Died: Uman, Podolia, Russia, 1811.
Likutei Mohoran, first published in Ostroh in 1808.  
(Avraham Yaakov Finkel reproduces the Title page in his `The GreatHasidic Masters' (Aronson Press, 1966; ISBN 0-87668-595-5(hardcover); ISBN 1-56821-939-3 (softcover). ] 

And only on the second page it says:  These are teachings of theholy Master, Reb Nachman.              

	So:
	So the book fell down, and automatically, you bend down topick it up.                          

{Comment (sa):  In orthodox Jewish tradition, when a sacred textfalls to the floor, it is imediately picked up, with a gesture ofrespect for sacred teachings. }

And the book had opened.  And he looks.  Said:  `Reb Nachman said[or: says], Don't ever give up.'

	He picked up the book,  and sat down by the table.  And hesaid, Master of the World, is this a message from You.  {Someoneshouts something in the background, apparently not directed tothis group}.  Ok, I won't commit suicide tonight.  I'll waitanother day, but PLEASE, don't disappoint me.      

	And he just looked at those words, 'Don't give up', all nightlong.

	The next day, it was already the 5th day, each time there wasa knock on the door, he was sure it's the police.  ?Gvalt?.
	To make it very short:
	For three more nights, he went every night to the synagogue,and just opened the book and stared at the words. 
	One the 7th day, he got a letter from the bank in Holland: And the bank said:  Please forgive us a million times.  Sevenyears ago we took a loan from you of 2 million rubles, and wecompletely forgot to pay it back.  We're sending you the moneywith interest.  
	Gvalt.

	So that night, he went back to the synagogue again, but hisheart was so -- filled with joy.  So for the first time he openedthe book, and turned to the second page.  And there it says, theseare teachngs from the holy Master Reb Nachman, the great-grandsonof the holy Baal Shem Tov.  Turn [or: turns]  another page.  Andthere it begins the teaching:  {Hebrew:  ASheRI Ha_AISh ASheR ____ derekch _____  HaShem: } Happy are those who walk in the wayof G_d.' 

	But he was so dead tired, from all those previous nights. Fell asleep on the book.  And in his dream, he saw a young man,maybe 35, 38 -- with long earlocks [peyes] and a very littlebeard.   And he asked him, who are you.  And he said, my name isNachman.  You're learning my book.  He says, I want you to know --100 years ago -- before he died -- When I yelled, Don't ever giveup, I thought of you.  I was praying for you, you shouldn't giveup. 
	So he says, Holy Master, heilige Rebbe, what should I do now. He says, I'll tell you what you do.  Sell your bank, and go to theholy Land.  And I want you to print my book in the holy Land.  

	And I want you to know:  I met an old Bresolver hosid --who's 90 years old -- and he's a student of this banker fromOdessa -- and he turned him on to Reb Nachman.  Unbelieveable. Let me just [say that:] -- I heard this story from someone who metthis banker, and told me this story.  Unbelieveable.

	So anyway, I want to bless you friends:  Don't ever give up,don't ever be sad, and when you see somebody else sad, give himstrength.  
	You know:  
	You know -- You know, physically, when you give an injection,you have to know exactly where to put it in.  I remember one time,I -- I needed an injection, I went to the hospital, so this manthere - nebuch -- he should have been a shoe-shine man -- but  heput the needle 50,000 {unclear} _____ it's not the right place --got to know exactly -- where to put it in.                                                  
	You know sometimes -- you want to give strength to anotherperson -- like an injection of life -- but you didn't put it inthe right place, and it just hurts.  I want to bless you to giveeach other strength, but put the needle -- in the right place. And also, I want to bless the [Catholic] Father, when he gavelittle injections of life -- right into the blood-stream.  Andbless me back.             

{Given the background Hammond organ, it seems that this talk wasgiven in the prison chapel, which was probably under theadministration of the Catholic Priest, who arranged for R. Shlomoto come there.  That's my guess. (sa)}  

{R. Shlomo strums a tuning chord on his guitar.  Remarks to onehis chevre:  What is this -- C minor, yeah.}
{Singing a niggun: One of the shalom aleichem niggunim.}
{C100}                                  

	Want to bless [or: tell] you one more thing, you know. Basically, our life is so fast, and we don't really [or: even]know who really loves us.  Sometimes you sit somewhere -- like aplace like this -- you have time to think.  
{Someone in the audience says something.}
R. Shlomo:  I'm sorry, what?
{Repeated}.
R. Shlomo.  Ya.
So it's time -- sometimes you have time to think -- whom do Ireally love -- and who would I like to see the most -- and alsowho loves me the most.  You never know, right.

	I heard an unbelieveable story.  One of my friends, who wasin the Army in the 2nd World War -- and he had 3 girl-friends. And he couldn't make up his mind, whom to marry.   So the War isover, he's coming back to America.  He sends a letter to all thethree girls:  He says, `I'm so heart-broken to inform you, that Ilost my feet.'  It wasn't true, but that's what he wrote.  And`I'm sure -- I'm sure you still love me.'  So -- then he writes --Two didn't show up.  And the one who really loved him, showed up. But thank G_d, he had feet.   So at least -- he saw who loves himthe most, right {R. Shlomo sounds quite unconvinced by thisstory.}

	And also I want to share something very special with all ofus.
	Sometimes -- I'm sure a lot of people, who maybe really areinnocent, or at least they think they're innocent -- they're angryat G_d, what am I doing here.  But I want you to know friends, weare not here for the first time.  Sometimes, we have to make upfor something we did last life-time.  And -- heavy.

	I want you to know:  a person came to the holy Baal Shen Tov. And he said, I'm so angry at G_d.  Everything I do -- I can't getmy life together -- everything is wrong, and I'm just -- full oftrouble.
	He says to him, I tell you, there's no other way, you have togo to Vilna -- city in Russia -- and there ask for someone by thename Mordechai -- and --he will enlighten you.

	So he comes to Vilna.  So he says, I'm looking for somebodyMordechai -- and at that time it was not such a big Jewishcommunity, like today [ie, as it was when R. Shlomo left Europe].

	So they tell him, there is no Mordechai here.  Only 200 yearsago there was a famous gangster, a thief, informer to the police,by the name Mordechai.  Thank G_d he's not alive any more. 

{Comment (sa):  Gangsters are businesspersons in a pre-equalopportunity environment, and thiefs are simply persons who havetaken a vow of poverty with occasional exceptions; but informingon the members Jewish community to the goyische estblishment iscondemned in the amidah.}

	Comes back to the Baal Shem.  He says, there is nobody  thereMordechai, only they said, 200 years ago, someone lived by thename Mordechai, was a big gangster. 

	He says, Don't you understand.  You are that Mordechai.  Youcame back to the world, to make up for everything you did wrong.

	And all of us, all of us, you know.  G_d should bless us, weshould Fix everything we have to Fix. 

	And -- all of us.  
	You know, I tell you something:  Most of us don't have ourlives in order.  We don't have our act together.  I mean, thewhole world doesn't have their act together.  And maybe all of ustogether -- maybe -- bring about the redemption of the world.
{Remark from the audience.}
R. Shlomo:  What?
{Remark apparently repeated}
R. Shlomo:  We're all getting tired(?).

This is a song I made up at the wedding.  And it was in SanFrancisco.  In Golden Gate Park.  I wish you would have beenthere, friends.  Were thousands and thousands of people.  In thegood old days.  

{So this teaching is not ca. 1960; but after the HLP times.  Sothat would be, early 70s. }

And I made up the melody -- and the groom, who was  -- I don'tknow where he disappeared -- at that time, this was like, '68,'69, his(?)  poetry(?) was in all the magazines -- so I made upthe melody, and I said -- Sam , we have no words for it.  Oh, hesays, Ok, let me give you words. 

R. Shlomo singing:
Lord, get me high, get me high, get me high
Lord, get me high, get me higher.  [Repeat lst 2 lines ]

Chorus:
Higher, higher, higher, and higher
[Variation 1: higher and higher and higher and higher]
Higher, and higher and higher.

D.C. al Capo

Lord, let me be, let me be, let me be just one breath
Etc. 

You know, you add millions of -- ____ to it.

I want to share with something.

Apparent remarks with chevere off-mic; short break.

R. Shlomo:  I ?forgot to? finish the story.

{Volume is lower henceforth; I'm at the limit of my Genuine ElCheapo Antique COMPUTONE Audio Cassette Computer Program Recorder}

You know today, in our tradition, you know we're counting afterthe moon, it's the last month of the year, and in four weeks isRosh HaShana.    And by -- according to the Sephardi tradition,these four months [sic, I think; but mis-speak for 'weeks'] , andaccording to the Ashkenaz tradition only the last week, you wakeup about four(?) in the morning and {indistinct}  you go to thesynagogue -- certain prayers -- even before the morning prayer. 
{Sound volume is lower; harder to pull out.}

Ok:  ___________?Reb Moishele of Kassover?  , one of the greatestrabbis in the world, 200 years ago -- all year long he was thereat the prayers -- for those special prayers -- before New Year's - early in the morning -- he was always late -- like -- they wouldstart the prayers 4 o'clock -- and he would only come 06:00. {sa1}

Ok, so his followers -- they would ask, 'where's the holy Rabbi',and they would say, Gvalt ______ , he's up in heaven, praying. He's not sleeping. {sa2}

But the Anti's [mitnagim, who were scrupulous in observinghalachot as written, and skeptical of innovation {sa3}] said:Yeah, most likely he's lying in his bed, snoring away.  And thepoor followers [hasidim], those idiots, think he's praying.  He'ssleeping away.            

So one time a real Anti- came to the city, and he says, I have tofind this for myself.   He managed to get into the bedroom of RebMOSHELE SATOVER , and he dedcided, I'll sleep under the bed andsee what's happening.            
	So, about 1 o'clock, Reb Moshele Satover comes in; and youknow those holy rabbis, we waste our time till we go to sleep. Those holy rabbis had to deal with G_d.  The moment they put their-- face on the pillow, they're deeply asleep.  So Reb MosheleSatover comes in, puts his holy face on the pillow, and he'sreally asleep.  
	Hah:  Mr. Anti thinks, Ach!.  {Which is what yekkes say: Hah! & Ach!. -- sa} The way he sleeps, he's going to sleep throughtomorrow morning, fast.  I know this guy.                    
	Suddenly about  3 o'clock {which would be the start of thelast watch -- sa}, Reb Moshele Satover wakes up.  And you know therabbis, they wear special garments, like ?flags? and high shoes --he's sees he's opening his closet, and taking out the uniform of aCossack.   He is dressed like a Cossack, and takes an ax, puts itover his shoulder and he's going out the door. {sa4}

And the anti-, from afar, goes behind him.  

{R. Shlomo strums a few notes on his guitar, and starts semisinging:}

And you know he's walking at night through the forest, and he'spraying -- give me harmony -- 
{R. Shlomo singing, in Hebrew: maybe from the Slichot}.  
And the Rabbi is praying, it seems like the stars are praying, thesky is praying, the clouds are praying.  And he finds a tree.  Andthe holy rabbi said to the tree, You know, I'm so sorry, I have tochop you off, because I need the wood for something veryimportant. {sa5}

And he begins to chop the wood, and mean-while he was chopping thewood he says: 
{R. Shlomo resumes singing, Hebrew, presumably from the slichot}: 
Chops the wood, puts it over his shoulders, walks in a differentdirection. {sa6}   The Anti- walks behind him.

Finally they come to a very broken house, broken windows. {sa7}

It's the house of Chana-le, the widow.  

{Comment (sa):  I think R. Shlomo slipped up in the re-telling; inmost versions, the woman is a gentile, and presumably a standardanti-Semite who would not take help from  Jew; hence the Cossack'suniform. }

She has 11 children. {sa7a}

And heilige Reb Moshele Satover knocks at the window.  He says,Channa-le, I'm bringing you some wood.  I(?) want to heat yourhouse.  The kids must be starving from cold. {sa8 {{sa9}}}{saq}

Then Chana-le says, Oh Ivan, thank you so much; you come everynight to heat my house, and I haven't paid you ,  I owe you somuch money.                                      
	He says, Chana-le, don't worry; there's a G_d in heaven; Healways pays.
	So then Reb Moshe-le Satover goes into the house, and thosekids are freezing {sa8a}; and he makes a fire and he says: 

{R. Shlomo resumes singing; again, presumably from the slichot. Starts with the Moishele Good Shabbos tune. }

And here the(?) Reb Moshele Satover makes a fire for those --little children who are cold -- but he's warming the whole world.
{saE1}

In fact he's still warming our souls right now.

After he makes a fire, he goes fast back -- he goes to his house - changes his garments -- by now it's 6 o'clock -- and the anti-walks behind him.  And the Rebbe walks into a synagogue.   6o'clock.  The prayers are over. And the anti- overhears twofollowers saying to each other --  You see -- the Rebbe's lateagain --he must have been in heaven.  And the anti- says:  Whatdid you say -- in heaven -- much higher.

So here's the song:

R. Shlomo singing:  Lord, get me High.
	{345}
{starts to add a few Hebrew words}
{Remarks to Hevere or to the organ-player:  Goes to C-minor }

This is a prayer that this month -- should be good -- full of joy,full of peace, full of blessing -- full of healing -- full ofredemption -- 
	So give me the best harmony.

R. Shlomo:  chanting the {I assume} Rosh Hodesh prayer in full,with traditional chazanut (not his own tunes -- there is a phraseI know from 'wolt ich in der strassen gelossen -- shabbos, heiligeshabbos):  Yehi Ratzon . 
{C400}
{C500}
	{C560}
R. Shlomo:  I have to go.  What?
{Remark}
I don't know this -- beautiful gentleman.  What's your name?
{Reply: ?Cleveland?}
R. Shlomo:  Thank you a million times.  _______ ?true? friend.Isn't it hard for you to hold it [maybe the microphone] the wholetime?
{Reply}
R. SC:  Thank you a million times.  And Father [presumably, theCatholic prison chaplain who arranged his visit], again,  thankyou a million times.                                     
{R. Shlomo:} Singing the chaser niggun.
{RECORDING CUT OFF, ABOUT C595, about 35 minutes; probably limitof original 1 hour tape}
{END MY G2=%ARsa1, {C610}
{END PASS 2, PROOF AGAINST TAPE}
==================================================================
{saA1}
{COMMENT: (sa):  In Memory:  Bob "Wertz" Armitage, z'l:
  
Bob "Wertz" Aritage, z'l,  was a founder of New Buffalo commune,in Arroyo Hondo, New Mexico, on land Taos pueblo gave to theSpanish a long time ago.  He was part Jewish, and among theFounders/Builders of New Buffalo, and he cheered and joked folksthrough the first summer, and  nursed everyone through that firstwinter, when they all came down with hepatitis from the openouthouse near the outdoor kitchen. 
	So he finished up what he could of the 2nd wing of the abobehouse, with whatever visitors had dropped in, and then he had toclose off the unfinished wall with bales of straw, becuase it wastoo cold to work with adobe, with the freezing temperatures everynight -- the mortar-mud wouldn't set. 
	That was in the winter of '67-'68; in the spring of '68 thestraw bales caught on fire -- the kids had been playing withmatches -- a straw fire starts very inconspicuously, but it'salmost impossible to catch and put out.  Justin Case brought thetractor with the front-loader, to move out the bales, but the firecaught to the wood roof, which was covered with tar-paper.  RickKlein was up on the roof trying to dump buckets of water, and hiswife called to him to get down.  Then the roof caught and fell in.
Everything that could burn, did.  I eventually found my earthenpre-Colombian pot-holder, which had been up on the sleeping loft. Those pre-Colombians must have been into something.
	We, or they, held a meeting, and the Indians sent by a drum,but they already decided to rebuild the house on the samefoundation.  That took all summer.  I did a bit of weeding andirrigating, and sometimes mixed a bit of mud, or helped carryadobe bricks. 
	Blond Larry used to say, at New Buffalo:  The only rule is,there are no rules; and to live here costs all you've got.
	Up at Lama Foundation, on Lama Mountain, they had plenty ofrules; they couldn't even build a proper privy without holdingmeetings to get their heads together.  
	In early 1970 chickens were coming home to roost, some ofthem from Veetnam.  An anarcho-pacifist community guarded only bya shared essentially religous ideal is magic while it works, butmay be undermined by opportunists; we were.
	It was in that phase, with no obvious challenge to unite thecommunity, that Bob Wertz died suddenly of some kind oftuberculosis (not pulmonary), in late February or early March. Athis request he was buried, in what ammounted to simple Jewishstyle, just a shroud, though the hospital insisted, against hisrequest, on embalming his body, in I think the 2nd arroyo to theleft of the old outdoor kitchen, near the top of the property,below the road. 
	In the weeks before you would see him, standing outside,gazing at the sunsets over the mountains, in such appreciation ofthe splendour.
	Rick Klein, who founded New Buffalo, and bought land nearLama Foundation, would know all about Bob Wertz.

                                  Steve Amdur, Kibbutz HaOn
                                  4/28/98 - Tiferet sh'b TIFERET

================================================================

COMMENTS FROM THE PEANUT GALLERY:

{sa1}
{Comment (sa):  This is interesting:  So apparently even inAshkenazi custom, the slichot were begun pre-dawn, not at 24:00 --so 'midnight' is interpreted, `amidst the night', not `the halfway-point of the night'.  The latter has no natural correlate --none of the indications in Brachot apply to it, I think, though Isuppose it would be the end of the first 3-hour (summer) or 4-hour (winter) watch.  So without a clock, or alarm-clock, one could not naturally awaken then.  Nor, as far as I've noticd, does 24:00even have a special feel -- not like the 'witching hour', around03:00, which has a special stillness. 
	Incidentally, 06:00 would be around dawn in northern Europe,I guess -- on Rhodos in Elul, if I recall, it is daylight, beforesunrise. }

{sa2}
{Comment (sa):  But everyone knows, if you do it right  beforebedtime -- like, not taking a shot of brandy and a cigar & maybe achocolate mousse (nor even a chocolate mouse)  -- and Corala says,remember to brush your teeth if you don't want bad dreams --  thenwhen you sleep, you are up in heaven -- not precisely praying, orso most folks would say; but maybe like Shabbos prayers }

{sa3} {Comment (sa): According to one opinion, they were calledAnti's because, with regard to keeping the halachot, they werediligent as ants.  But according to another opinon (both mine), itis because some, at least amongst the yekkes, were fussy as oldmaid Aunts (who are known locally as Dodos.
    But I digress. } 

{sa4}
{It's 4 AM, Yesod sh'b' Gevurah, by the Kineret.  I stepped outthe front door, and heard a neighbor's rooster call once ortwice.}
{Ok, so this is the well-known Anonymous Woodchopper story.  Maybethis is one of the earlier recent versions; I don't know.  Maybeeven some of our well-known hasidic stories were first broughtback by R. Shlomo; BZ (or maybe it was Aryeh Naftali, both of MeorMOdi'in) once remarked to me, there are a lot of songs that R.Shlomo brought down, which everyone thinks are old anonymoushasidic tunes.  --- sa }                       

{sa5}
{Comment (sa):  Ok:  One may chop off dead limbs from a tree; thatwould be best.  Or one may, more likely, find and taken fallendead-wood.  But of course one can't take living wood, because theyit has to be 'seasoned', I guess about half a year at least,before it's any good for firewood. }

{sa6}
{Comment (sa):  Can't carry more than one length of wood, maybe 2meters long.  Remember, he's got an ax in his left hand (if he'sright-handed, probably held just under the head. 
	One log would be just enough to stock up the previous night'sfire, and keep in going well into the morning, when the day iswarmer.  So that's why the Rabbi has to go out every night; if hecould shlep the wood in daylight, maybe with a horse-and-wagon, hecould do it all in one day, and get some sleep nights. }

{sa7}
{Comment (sa):  As Claudia would say, This is not making sense. First thing you do, if it's cold inside, is make sure the windowsare closed up.  No point making a fire if the heat's going to goout the windows.  First thing we learned building Adobe rooms atNew Buffalo, near Taos, was:  keep the windows small, so you don'tlose heat.  There it gets maybe minus 20 degrees Fahrenheit inwinter days, but warms up by maybe 50 degrees Fahrenheit, whichwould bring it up to about freezing on a cold day, when the sun isout  }                                           
{sa7a}
{Comment (sa):  Then for sure she has fixed the windows, so the einfants don't take sick from cold. }

{sa8}
{Comment (sa):  Starving from cold.  Yup.  You're cold, you haveto burn up bodily fats to keep warm.  So everyone knows, evenveggie's might eat a bit of meat in winter.   The Indians sort oftold us that, near Taos.  That maybe it's holy to be a veggie, butalso it's holy to eat a bit of meat when you really need it. } 

{{sa9}}
{Comment (sa):  Everyperson -- which means, every politicallycorrect person, ie PCpeople -- knows that korbanot are a primitivecustom, as-it-is-said (by me, just now:) What is a Reform Temple - McDonald's. The Golden Arches.  Oy}

{saq}
{Comment (sa):  The Jerusalem Post recalled that Eli Weisel oncesaid:  if you popularize the Holocaust, folks are going totrivialize it.   R. Shlomo often said:  focus on the way theylived, not so much on how they died.   Someone at Haverat Shalomonce said:  Eli Wiesel has made a career out of being a Survivor. The newspaper sense, in the USA, their primary criterion of beingJewish is the Holocaust.  (This was indeeed what set my path ontoJudaism, as I grew up assimilated; I would have been morecomofortable, I do believe, in the sort of universalist practicein which my mother grew up -- ie, NYC Ethical Culture Society;which of course was almost entirely from New York Yekke ReformJudaism.  And also, one of my first thoughts, in adolescence, whenI became aware that there had been a Holocaust, was a sort ofdaydream:  maybe I could have been a commando, and gone into theCamps, and done something useful (and of course come out again). So it was then that I decided I would make the effort to not passas gentile.  So eventually, after going threw the united frontbranch of the New Left, and the rural hippie movement, I turnedback to Judaism -- the davka principle.   So then I went toHaverat Shalom, which of course was egalitarian, and no doubt nowworships Beilin is the re-incarnation of the golden calf;  andfrom there it was a single, logical step to Reb Shlomo's hevre;and eveyrone knows, Reb Shlomo's home was always really eretzIsrael; it was only that he had to keep shlepping around on thoseairplanes because there was no end of people who woldn't go homefrom the cold of galutz alienation unless he came and told them,it's ok, you have a royal invitation, go for it.   And FrequentFlyers do pay a price, sad to say, as-it-is-said, flying is forthe birds, and even they only do it twice a year, and at safespeeds.   Besides, bird-droppings don't mess up the ozone.  R.Zalman says:  A lot of things that were'n't around at Sinai ain'tprecisely treif, but sure ought to be. [What R. Zalman really saidwas: 'Is electricity from a nuke(lear-powered e-lectric generator)kosher'; I paraphrase a bit. ] 
	But I digress. }

{saq2}
	{ I first met R. Shlomo Carlebach in 1963, at a benefitconcert for the Columbia University Student Peace Union (which Ithen chaired, more or less) at McMillan Auditorium at ColumbaUniversity, when I cheated him out of his concert fee.  I'm stilltrying to pay back that $50. 
	So anyhow, about 10 years later I heard he was giving a talkat MIT, and I wanted to go hear him, but I didn't think I couldfake up enough chutzpa, and so I asked Debbie Jaffee what to do,and she said:  `Well, I wouldn't try to borrow money from himagain.'  So I went, and here I am. --sa}
       
{Now it's just after 05:00, first light, still couldn't tell a dogfrom a wolf; birds just starting to call, at a slow, even pace. }

{sa8a}
{Comment (sa):  Yup, the coldest time is just before dawn, as-itis-said (by The Momas & the Poppas) 'and the darkest hour is justbefore the dawn'.) Only:  How could the Tzadik let them freeze allnight until about 5 AM.  If he did that he could not have been aTzadik.  But everyone knows he was a Tzadik.  But the story says,the kids were freezing when he walked in.  Therefore the storymust be wrong.  So from now on let the story say:  they still hadheat from the wood he brought last night, which they put on beforethey went to bed; but it had burned down to coals.}   

{saE1}
{Comment (sa):  And why do I set off the phrase -- 'those littlechildren who are cold' -- as if it were an afterthought, not thepoint of this story -- because it's merely an instantiation; R.Shlomo conveyed, not precisely stories, but schema instantiated asstories.  He has his stock characters and stock phrases; I suposoethat was like, eg, Commedia del Arte. And it's just becuase theyare schema, instantiated with improvised material as stories, thatthey lose most of their point re-told as merely stories, as is nowpopular. For he always presented them in the context of ateaching, and I think one could show that they were used toillustrate a point in that teaching. }

{Cf. Yeats, 'In despite of this audience.'  And Cf. R. Shlomo, atMenachemia, as I recall hearing from Rinata Nachman, 'I'm not here to entertain you, I'm here to fix your souls.'  I'm writing, likenotes in bottles, for folks who will some day give R. ShlomoCarlebach's teachings the serious, scholarly attention they merit. And then what I've done will seem awkward, naive, and maybe inept;but I have tried to be as careful as I can with thetranscriptions, and of course proof each transcription againsttape, and note anything that I didn't clearly here; and introducenot edits to the transcription [I used to introduce some edits,but not much after 1988, I think. ].  The thing is, most of thechevre know his material so well they don't need an academicpresentation of it; they could already be writing commentaries onit; and folks like me don't have enough background in religiousJudaism even to read the more advanced teachings (notably, theWitts' MIshkanot series).  }

