;.l1,6,60,66,1,0,10,75,192,2,15,20,25,127,10,0,
;.l2,15,75,192,2,20,25,127,15,0,
;.l3,20,75,192,2,25,127,20,0,
;.l4,25,75,192,2,127,25,0,
;.l5,30,75,192,2,127,30,0,
.h2, SAHON:sh85avd3 --, R. Shlomo Carlebach Teachings DB!   
=sh85avd3, rename of =sh84avd3, rename of =sh_dh3
UPDATE OF COMMENT AFTER DRAFT PRINTOUT:  14 Feb 97
It's clear  from a remark near the end of the Tape, that this was1985, not 1984.  If so, the other %DH transcriptions:  sh84avd1,and =sh84avd2 -- are probably also 1985, not 1984.
There is a calendar reference on dh2, I think, that should confirmit.

SEND G3 TO WITTS
SKETCH OUTLINE OF Tape %dh3
Opous UD 60
60 Minute       
Double-sided fastdub at Gal-Paz from DH copy = G1
G2 blank lst 15 minute
G3 is copied sequentially, so Side A of G3 is full, and Side B ofG3 is only about 15 minutes.
There is an overlap on G3 Side A where a change sides of G2 andbacktrack.

Collection DH
'85 or '86
Described as 9 Av; but I think noise of glasses and crockery inthe background, so not.
Venue not stated                                 
SIDE A {000}                     
Background tape noise.
Not crisp sound quality, too much into the bass range.
About
For whatever reason, this holds a number of very dark teachignsabout the HOlocaust. 
Then, at the end, which is Side B on G3, there are a seqeunce ofshort, bright hassidic tales, and then about 4 clear, happyniggunim with the hevere, almost good enough to release as arecording.
Sound quality is not good until the end -- the stories andniggunim.  It may have been that R. Shlomo was too far from themic, and was not speaking clearly.
-----------------------------------------------------------------
INTRODUCTORY NOTE:

	One must again note a rabbinic opinion, given with regard tothis matter, that, as I have heard of it and understand:  theproperty of a rabbi devolves to his descendents; his teachingsbelong to all Israel.
	As for the halachic standing of a divorced wife in matters ofinheritance, that might readily be determined now from the CD-ROMlibrary of responsa.     
	As for extending into civil law the notion of 'intellectualproperty' to cover the teachings of an orthodox rabbi; thatextention would seem problematic from the standpoint of orthodoxy,and that applicability dubitable from a standpoint of civil law,except for someone whose teachings are of proven commerical value(eg Billy Graham).  And even there it would seem to apply only to=manuscripts reasonably likely to soon eventuate in a publishablework of probably significant commerical value; ie a commericallysuccessful author's work-in-progess's.      
	As for safeguarding financial interest of descendents,  therewould seem neglible liklihood that signficant profit can berealized from publication of the teachings of a rabbi.  Again:  itis quite unlikely that any subsequent book could have nearly theappeal of Aronson's Shlomo's Stories ; and I doubt that this bookhas realized large profits for its authories.
	Shlomo's stories is in many ways an exceptional book:  a veryattractive cover, physically produced with taste that nowadays isexceptional, and professionally popularized.  (By the same token,it may not be reliable for serious students (as I have tried tosuggest with a detailed comparison of the editted version of 'TheGreat Fixer' with a verbatim transcript of R. Shlomo's telling). So again:  one must assume authoritative versions of theseteachings have essentially no liklihood of substantial commericalsuccess.
	Nor can the notion of a 'spiritual successor' here becoherently extrapolated from the practice of hassidic 'dynasties'of the past century.  
-----------------------------------------------------------------

.p
l2

[Israelis do not commit suicide, they go to Australia.
l3
When is suicide permitted:  to escape idolatry.   
l4
Enslavement to a merciless and inescapable ruler --
l5
a Roman army (Matzada), 
or the Arab armies in 1967; 
or to an inescapably painful, incapacitating,degrading and terminal disease
l4
is idolatry.]
l1

-----------------------------------------------------------------
START TAPE %DH3 SIDE A G3 {000}
N.B.: G1 is 60 min. copied fastdub (Gal-Paz) onto G2=90 min.,which I then copy realtime but consecutively onto G3=90 min.; soSide A of G3 is Side A of G2 + the 2nd 15 min. of Side B of G2;and side B of G3 is the 3rd 15 min. of G2:  in short:
The cat is on the mat but I don't believe it.
--------------------------------------------------------------
l1
.p

{022}{C006}                    
	I have to tell you something.
	I had the privilege of being in VISHNITZ and St. Moritz[Switzerland] with [or: by] the Old Vizhnitzer Rebbe.  

	And you know, Vishnitz is simicha.  I don't know what it'slike to have the privilege of seeing _____ say.
	You know there was a yidele who was saying AIKaH (Lamentations).  And he was kretching, mamash, AIkaH was mamashcrying {Hebrew?}.  And the heilige Vishnitzer, you know.  He knowshow sad it is. , right.  Krethched it____.  Let's go.  And hecouldn't help it ________.  So he says to him:  ________ {Yiddish?Oder du hast zu kretchen, oder _____}.  You know:  Mamash in themiddle of that he appointed somebody else.
l2
[The point here, if I recall it from another account, which Ithink I transcribed, is that the Old Vizhnitzer Rebbe did notwant the reader of Lamentations to induldge his own sorrow.]
l1
You know how much he couldn't -- with all the sadness of Teshab'Av, he couldn't stand it -- kretching -- sadness. .  And afterEIKaH was over -- everybody was standing around, you know, theViznitzer Rebbe was standing there.  So he said, I want you toknow that -- I don't know, the way yjru ertr talking, you know --the way he was saying it -- he says, `There was a yiddele who hadniggunim for every passage in EIKaH.  And my father [that is, thefather of the Old Vizhnitzer Rebbe] was up all night, he wassinging niggunim to every posek in AIKaH
l2
[For a much clearer account in %dh1, it is clear that thisoccurred after the reading of AIKaH, on the night of Teshab'Av; and not as the required reading of AIKaH ]
l1
 
	You know, this was like the night I decided to make up someniggunim for EIKaH.  {Hard for me to make out the next fewsentences, may be citing passages in EIKaH to which he made upniggunim.}
----------------------------------------------------------------
.p
{sa61}
From:  =sh_dh3, transcription of %dh3, ca. 1984, apparentlyshortly before Tesha b'Av, apparently new city, maybe Monique &Gabriel's house.
{TAPE %dh3, SIDE A {115}
	Ok, my best niggun so far for EIKaH is this one.  
{R. Shlomo sings a niggun for EIKAH:}           
(Very slow, 2/2}
{I think this is the first few lines of EIKaH, but I'm not sure}

d / (e)E E / (e)eF^?  D /    *
    (e)E E / E2 
{And then steps up 1/2 tone:
e/  (f)F F / F  f&    d /
 	eE  E / D2

*(I know there's no F-flat, but.  I can't quite catch that turn.)

{R. Shlomo makes remarks with hevre singing in the background.}
{150}
--------------------------------------------------------------
Ok one good tora. {C047}

{Someone: Alon?  Teaching about sitting on the floor.  }
{200}

{R. Shlomo thanks the speaker, and invites another to speak.}
                           
Alon and Tamar, I bless you always to be beautiful to each other.
.p
                            
	{274}={C086}
	You know what I want to say.  I want to say a gvalt.
	When you came to the Beis haMikdash, and you saw howbeautiful the Beis haMikdash is -- , did you cry over this beauty? No.  When you come to the Holy Wall, and you see how beautiful itis, after it's destroyed, you cry over that.  {Hard to make outwords.}
	So I think Tesha b'Av, it's that deep.  Like -- this boy whenhe discovered this girl, nebuch, in Auchwitz -- gvalt were theycrying over each other.   
{300}={C097}
	So:  that kind of beauty is fixing the deepest depths of oureyes.           
----------------------------------------------------------------
.p
{Sound of a car in the background}

	Dovid, you want to tell them a story:  about Reb ______ 's 
grandson.   It's the highest story in the world, mamash.

{Remarks.  Apparently last night was Maleva Malka.}
l2

Tora, from David Herzberg. 
	Ok, so when the spies came back, so the Yidden werecrying.  And it says, so you cried for no reason, so  I'llgive you a reason to cry every generation.
	So the same level,right.  So it's all connected to  whatwe're saying.  The crying -- right -- is a punishment. Because of the fact that we cried for no reason [when thespies came back, and the people despaired at their defeatistreports] so we're punished, and now we have a good reason tocry.  But:  	If we know how to cry properly, so the cryingalso becomes a tikkun itself.   So that the whole inyan,right, that if we really know how to cry on Tesha b'Av, so{Hard to make out; I think Hebrew intermixed} {Hard to makeout balance of teahing.} mamash becomes the mehiya that'sreally the answer.  Like he said, that that's the strongest_____ there is.  And that's mamash what draws us back toHaKodesh, Bruch hu, is the same thing that drew us far away. So mamash ______ we should know how to cry, you kjnow.
l1
-----------------------------------------------------------------
.p

	{370}={C122}
R. Shlomo:  I want to say a gvalt tora:
	Reb Levi BERDITCHEVer says you cannot see a calla walking tothe chuppa without crying.  Because when you see two people drawnto each other, it mamash right away connects to your eyes.  Totears.   

	And I want to tell you a gvalt tora.  You know when you cry: when you're ?missing death? you're ?most strongest?.  So deep, youknow the eyes -- drawing.  When you love someone, you're drawn totheir eyes.  It's unbelieveable, right.
	Listen to me:  If I like a girl, and the only thing if Idon't like is her eyes -- y'know.  One boy told me _______ agvalt, _____ I like everything about her but I can't stand hereyes.  {400}={C134}  I say,  let go of it, you know, forget it. He says, I don't have to look at her eyes. Mamash.

{Comment from the Peanut Gallery:  
	How do you know she has eyes if you don't look at her?}          
{The Rabbi replies:}  The deepest  question.

	I have to tell you this awesome story.
	I had the privilege a few weeks ago in Los Angeles, and ____greatest thing, I made a phonecall, and someone was on the phone,like by mistake, [sounds like a crossed line, where you hearsomeone else's converstion while making your own call] but anyway,they called me back -- it was very special.            
{Various remarks.}
  	{462}
{R. Shlomo teaching in Hebrew:  Reference to Josh Ritchie.}
R. Shlomo:  The first part say it in Hebrew, the second inEnglish.
{R. Shlomo continues in Hebrew.}
{500}={C171?}                 
{sound of car in background, so not Joel Glick's}
{sound of siren in background}={C181} 
	Can you imagine nebuch.  Mamash.   _____ say it in Hebrew.
{Hebrew continues.}
Can you imagine.  Awesome.

{SECOND PART OF HOLOCAUST STORY}
{First part, preceeding, in Hebrew}
Second part he told me: {540}={C193}           

	[ The person to whom R. Shlomo spoke continued:] I want youto know, when I was in Aushwitz, it's so easy to commit suicide inAuchwitz.  He says:  You just don't do what they tell you, theyshoot you right away.  They tell you to stand in line, you don'tstand in line, they shoot you.  Go to work --you don't --  theyshoot you.  He says:  So often I wanted to commit suicide.   Hetells me that mamash, he couldn't bear it any more.   
	I told you, there was the last running [ie, a deportationdeath-march ] before the Liberation.  40,000 people of his hevre[ie, community, I assume] in that concentration camp where he was.  40,000 Yidden were running, 3 days non-stop.  And from the 40,000Yidden, about 200, nebuch,  survived.   And he says:  All you haveto do is stop for one second running, and they shoot you.  And hesays:  You know what kept me going -- because I was by the graveof Reb Rebbe Elimelech.   [sic, Reb Rebbe, not Rebbe Reb]  [Iassume that means:  he was once by the kevre of Rebbe RebElimelech; not that the death-march passed the site]. {1} 
And I knew one thing, Rebbe Elimelech says, whoever was at hisgrave, that you cannot die without doing tchuva.
	You know what it means to do tchuva before you die -- youmamash give over your neshoma to G_d.  The kedush she'b' b-Tam(?)-- And he says:  Do you know how dirty you are in Auchwitz. {2}

Filthy, dirty, mamash, physically.  And I knew before I die, Ihave to go to the mikveh, and immerse myself. {3}
He says mamash, I didn't commit suicide because of RebbeElimelech.

	I mean this:  gvalt.
	Then he says:  When the Germans finally -- when the Englishpeople came -- English soldiers -- came to liberate him, he says: {Remark to someone who has to step outside.}   To the chevre: [Should I] tell you end of the story?       
	Anyway, listen to this.  Everybody started eating, nebuch, somany thousands of people died the next day from over-eating,nebuch, their stomach was so shrunk.
l2
[This has been noted in standard accounts of the Holocaust. It is clear from photographs that in the concentration campsprisoners were starved to death.  The liberating troops didnot at first realize that danger to the prisoners.]
l1
He says:  What saved my life was, the moment the English came, Ifainted.  And I was in a coma for three days.  I woke up afterthree days, and an English, non-Jewish doctor, standing next to mybed.  And he looks at me, and he says:  You need some blood, ifyou want to live.  I [the narrator] says:  I don't want to live. He asked him:  What do you want to do.  He says:  I tell you what. And he told the doctor the whole story.  He says:  I'm holding outbecause I have to go to the mikveh before I die.  And so I wantyou to do me the biggest favor [that is, of course, R. Shlomo'scharacteristic phrasing] -- Please, get me some clean garments,let me take a bath ?at least? [or: get clean], if you want to helpme -- He says:  I'm a son of this great holy Rabbi [? a descendentof the Ropshitzer?] {4}
please, ask the soldiers to carry me in a river, and then I candie.  I don't want to live any more.         

	[The narrator continues:] So he [the English gentile doctor]asked me:  Why do you want to die.  {One has to hear thecompassion, without false sympathy,  in R. Shlomo's voice when heevokes that question.} I says:  Because I have no father, and Ihave no brothers and sisters.  He says:  The whole time, this nonJewish [ the narrator probably used the word 'goysche', for this story is, inter alia, a story of Righteous Gentiles] Englishdoctor was crying.   Suddnely when I finished, that I want to diebecause I have no father, and no brothers and sisters, mamash heyelled {R. Shlomo says that in a tone of awe} at me, and he saysto me:  What do you mean you don't have a father.  He says:  I amyour father -- He says:  I am your father -- [in the sense that,without presuming anything more, and if you so wish]  I'll takecare of you as long as you live.  And then he says:  What do youmean you have no brothers and sisters.  Don't you know there arethousands and thousands and thousands of good people in the worldthey're your brothers and sisters.  
	Mamash he [the narrator] says:  He [the gentile doctor] gaveme back my neshama.  
	So he [the narrator] says to me [R. Shlomo, to whom he toldthe story]:  I want you to know, I'm alive today because of twopeople.   HaKovod Rebbe Elimelech, and of the English doctor.
	Ah [or: L'chaim], it's a gvalt.  Unbelieveable story, youknow.  Really.
{Hard to make out the next few remarks.  R. Shlomo speaking withthe hevre.}
{700}={C275}
{sirens in background.}
{Question: 
	______ do tchuva before, he just wanted to go to the mikveh }
l2
[Question probably was:  Given that one must do tchuva beforeone dies, Why would one have to go to the mikveh before doingtchuva.]
l1
 
R. Shlomo:  Because if Rebbe Elimelech says, you have to dotchuva, doesn't mean ordinary everyday(?) little tchuva-le; mamashyou give your neshama back to G_d, you know, that's what it is.
	It's a gvalt.  ?It was? the strength of yiddele.

	You know he had mamash very susse kinder [Yid., sweetchildren], y'know, all hassidische yidden.
	{721}  
	So he told me a story that when they were in ?Bochingin??]_______ yeshiva _____ mamash hasiddische yidden mamash ______ LosAngeles ____ {R. Shlomo continues teaching in Hebrew:  .... forDanish, right .... ?etrog -- ______  kol ha tzadikim Yerushelami - Reb Sholem Lazar -- Reb ?Belzer? ?Ruch?  -- kolom ____ -- that'sbefore they were sent finally to Auchwitz  _____.  The last stop. Anyway:  he says:  The heilige Belzer _____ took the esrog in hishand -- ______ etrog -- {Yiddish?}.  Nebuch, you know.  _____Mesiras nefesh, you know. {Resumes narration in Hebrew}.  
	{792}
----------------------------------------------------------------
{A STORY OF JEWISH PERSECUTION, PROBABLY UNDER THE CZARS}

	Hevre, you know the story about the yarmuke.
	You know, it's a whole big thing.
	In Zlabite(?) the two sons of Reb Pinchas Koretzer  bought(?)a printing shop.  Because it was very hard to print books inRussia.	Censors and everything.  Finally they bought a printingpress.  {Question of place:  Was this Italy [that would probablybe a question of whether this was the original Soncino (Italy)Talmud}  R. Shlomo answers:  She told me.  No, Tzolbite. TzlobiteSHAS.
	They got permission to print the SHAS.
	And one way or the other, two of the people who were in theprinting press, headed by the ______ .  {Next sentence hard tocatch.}

	And you know, as it is a custom in those days, suddenly therewere  two witnesses, and they said that the two brothers killedhim.	{6}
The two Yidden.
	But anyway, it was not 100 per cent, because if thosewitnesses would have been 100 per cent, they [the two brothers,who were accused] would have been killed. {7}
	So you know what was their punishment.  Their punishment was,that they have a long line of 100 soldiers, with whips, and theyhave to run through.  If they make it to the other side, that'sit.  And if they die there, then they just die. {R. Shlomo saysthat, evoking the indifference of Russian officers and officialsto the murder of a few Jews.} {8}
	Listen to this.
	One nebuch died.
	The other one, he was already like --  100 soldiers, like oneach side 100 soldiers --  he was already like, let's say by the70th soldier.  Didn't realize the yarmuke fell off. {9}
{R. Shlomo says in a hushed tone, of awe:}  He ?mamash? _____ ranback.  To pick up his yarmuke.
	And you know what he did.  You know everybody, when you getwhipped -- they whip them -- the first thing is to cover yourface, with your hat(?) [or: hands] {10}
l2
[Obviously; to protect your eyes.  But how would R. Shlomohave known that?  From living in Vienna before the War?  Orfrom talking with survivors of the Holocaust?]
l1
Mamash, like his father, from the heilige -- yid.  {11}
The whole time he has his hands on the ground? [or, andpresunmably from context:  hat on his head, or:  hands on hishead.  
	Ok, he arrived on the other side.  So he was still alive, but he was so bleeding to death, _______ ?nebuch?, he died later.

	Now listen to this, it's an unbelieveable story.  Awesome. 

	A yiddele came to the SHPOLE ZEYDE.  And he says, Rebbe,bless me with children.  Shpole Zeyde said to him, You won't havechildren, it's not meant for you to have them [or, and apparentlyfrom Hebrew: in heaven] 
	{R. Shlomo to hevere:}  Remember the story? 
	First he came to the SHPOLE ZEYDE.  
{R. Shlomo continues teaching in in Hebrew, for a few sentences.}
{900}={C398}
	Now listen to this.  You know who the son was who was born. The person who organized the whole thing, that the two children ofReb Pinchas, should be sentenced to running between the two [rowsof] soldiers [or: the gauntlet].  Can you imagine the heiligeSHPOLE ZEYDE nebuch wanted to save the children of Reb Pinchas. And Reb Pinchas didn't want that because of him, a Yid shouldn'thave children.	{12}

Awesome.  So Awesome.

	It's like Avrom Avinu, right.  Prayed Avilmelech should havechildren [REF:  Genesis:  Parahsa V-YRA Genesis 20:17-18 }, asmuch as he knew that they would make fun of him and say, it's 
from Avimelech, not from you, right. _?hat-v-shalom?
l2
[Reference here, as I recall -- I cannot find the Referencejust now --  is to the Midrashic tradition that when Yitzhakwas born, some said, he looks like Avimelech.]
l1
	{935}={C416}
{R. Shlomo teaching in Hebrew.    Probably repetition of previousteaching.} 
	Awesome awesome awesome.
	{970}={C436}

{Question, I think from R. Joel Glick:}  He ran back to get hiskippa, was this really the right thing to do.  I mean, shouldn'the have saved his life instead.

R. Shlomo:  You see what it is.  You're asking a very deepquestion.  {13}
And again, the question is deeper than I will answer you.

	I want you to know -- you know, I bless you that in yourlifetime and our children's, and my lifetime, we should never beemsubjected to that kind of thing.  
 
	You know, in Russia, the Germans [or:  general] were notfighting against one Jew, they were fighting against Yiddishkeit,and G_d.  And ?the pride of us? ______ Jew.  A Jew is not being aJew if people ____you. {14} 
And the only way to way to fight back was mamash {1000}={C456} --the deepest, holiest pride.  You know how much inner strength.{15}
Here are all those -- soldiers standing with those whips.  But whois stronger. {16}
Who is really stronger.  This one -- fragile yiddele, who can runback and pick up his yarmuke.
	You know what he did, he knocked out all the soldiers.   Theywere still whippping him.

	You know, there's a war between good and evil in the world.{17}
I don't fight sometimes evil by saving my skin.  Sometimes I winthe war by maybe losing it.  
	You know.  I -- I don't have it.  {R. Shlomo really soundsquietly broken and distressed that he doesn't have the answer tothis question.} 
	I don't know -- if any of us has it.  Maybe we will(?)._____agevalt. {Gvalt here is a call for more power, not, as usual, anaffirmation of the power of a teching.}
         

{AN APALLING HOLOCAUST TALE ABOUT A YARMUKE}

	Listen to me, there is no law, that you're not permitted totake off your yarmuke. I take the father of this -- you know thethe first story I told about the yarmuke.  {That was the part inHebrew, I think.}

	Ok, listen to this.  The first story I told before.  Whichthis Yiddele told me about ______.
                                  
{This is apparently an English re-telling about the first part ofthe story of the youth who survived Auchwitz by thinking of RebbeElimelech}

	The Germans took his father, who was a big Rebbe, and got thewhole city to the marketplace, and his father was  standing there,and they stood around there with guns, and they said, take offyour yarmuke.  
	And according to halaka, sure you take off your yarmuke.  Youknow what he did.  He says, you can take it off, I'm not takingoff my yarmuke. {18}
You know what they did nebuch.  They threw knives ?at the Rebbe(?)_____..  You know what he did.  Mamash he had his hands over hisyarmuke _______ {too faint to make out}.  And even after all theknives in his body, he lived another 10 hours.

	So let me ask you something.  Who won the war.  On that day. Not the Germans.  ?But the Jews.?  {Too  faint to make out.}Cannot kill him.  Gvalt, a gvalt Yide.

 {Helicopter overhead   Rather a comforting sound.}

	You see, because the Germans were not fighting with [ie,against] yarmukes.  They were fighting against everything holy andbeautiful in the world.  They want to tell the Yiddele ______ Idon't know what.  I _______ your yarmuke; take it off.
{PAUSE SOUND}

	I want you to change -- the color of your shoelaces. You'regoing to die for it.  But when I see -- mamash -- it's not thecolor of my shoelaces -- you're just fighting against all theYidden.  Just fighting against everything holy.   I'd rather diethan do what you say.
{Remarks}
	R. Shlomo:  But you see it's ________ {someone interrupts: that's why this country's still here}

	And you see, I want you to know that there are all kinds ofchanges in the history of us Jewish people.  Was a time when wedid it, was a time we didn't do it.   It's -- we don't know,right.  We don't know, right.                           
l2
[The point in question there may have been the question ofspiritual resistance in contrast to para-militaryresistance.]
l1

{THE PACIFIST POSITION: Question from a young woman:  Isn't therea point where you can choose not to be not fighting, simply byopting out.
{R. Shlomo:  I'm sorry, what?}
{continues:  Isn't there a point where you can fight by notfighting.  See what I'm saying.  Where -- like what you said aboutshoelaces -- or whatever -- as an example That you can just --passive resistance -- just -- chose not to participate. ...}

R. Shlomo: But you see:  This is the kind of a battle, you cannotbe passive.  If I don't change my shoelaces, I'll be killed,right.  So it means:  I'm not ready to give my life for it. Because I'm not -- because if I give in, that means, you're right,-- you're not.  You're not my master.

	You see, the Germans wanted to show us, they're the master ofthe world, but they're not.  {19}
{G2: SOUND CUT OFF.}
{END G2 SIDE A; BOUT 30 MINUTE}
---------------------------------------------------------------
{START SIDE B OF G2}
{lst 15 MINUTES OF G2 SIDE B BLANK}
{COPIED CONSECUTIVELY ONTO G3 SIDE A}
{THIS TRANSCRIPT RESUMES FROM G3, SIDE A}
{G3 SIDE A {1130}}   

	I have to tell you something unbelieveable, I told someonefrom the hevre(?}.  Was told by an eyewitness.  Remember I toldsome of you about _____?Montes Ger-man?  . It's too long of astory to tell.  Just wanted to tell you this part.
	?Montes Ger-man is underground.  Just -- not to listen tothem, not to fight -- they don't exist.
	You know, the Germans had a thing, every Jew has to cut offtheir peyes and their beard.  And what they did [ie, thismovement, Montes Ger-man] hundreds of young people, they had atowel around their face, and if a Nazi comes, and says, why don'tyou take off -- what's the matter -- I have a toothache.  Ok. Sometimes it helps, and sometimes not.  This was told by aneyewitness.

	A new Nazi came to Warsaw to supervise the ghetto, becausethe extermination was too slow.   He walks around, with a pistolin one hand, a whip in the other hand, and with his -- officers. Walks down the roads of the ghetto.

	He sees one of those kids with a towel on his face, takes thewhip, and whips him on the face, and the towel fells off.  Mamashhad a little beard, peyes down to here.

	Ah -- there's some Polish kids, playing on the streets.  
l2
[This doesn't quite figure.  What are Polish kids doinginside the ghetto, especially playing.]
l1
And they yell in Polish.  Hey, Kill them, kill them, kill them. And the German officer says to his assistant officers , what arethey saying, those Polish kids.  So -- they tell him, the Polishkids, say, kill the Jews, kill the Jews.   This from aneyewitness, still alive.

	The Nazi, tough Nazi, said to them [the junior officers], canyou tell those Polish kids, they don't have one ounce of thecharacter ________.  You know how strong this boy is.   He's 15years old, he's stronger -- than the whole German army.
l2
[Well, those may not have been his precise words.]
l1
He says:  If the Fuhrer wouldn't have ordered us to hate the Jews,I would become a Jew myself.
l2
[Bullshit; if you can't think for yourself, if you do wrongwhen you know it's wrong, who wants you.]
l1
He says, I respect those kids.  But he had orders.
l2
[Ain't an excuse.  Subsequently we did try to demonstratethat point so clearly that even a German could understand.]
l1
And he walked away.   __________ {Too faint to make out.}

	You know what I'm sure.  If this German -- Nazi officer, madesuch a statement, I'm sure that he'll be privileged that maybe hisgrandchldren become yidden who live in eretz Yisrael.  {20}                     

	They're so many German kids who mamash -- really convert. All their hearts. {21}

Did I tell you maybe one of the most unbelievable stories whichhappened to me.
	{G3 SIDE A {1212}={C632}
{R. Shlomo tells it in Hebrew}
	Unbelieveable story.
{1300}={C710} 
I told you once?  No I didn't.
	I know that one day I'll meet her in Yerushelayim, somewhere.

	She told me like this, he's a very great artist, she showedme some pictures, it's maybe one of the two or three greatestartists in Holland.   Don't know his name; Van Gogh.  
l2
[I think here R. Shlomo just tossed in the name Van Gogh; Iassumed he was speaking of a contemporary artist.]
l1
But you know something, you know what she told me.  She tells me,my husband told me, if it means that much to me, that he's readyto divorce me, because -- he says, you made a vow when you were 12years old, you have to -- fulfill your vow -- 
	You know after that, I was in Holland every night, and a lotof hevre would come and sing with me.  She would come, the momentI start singing, till I'm finished, she would cry right through.
Mamash.

.p

{Joel Glick:
You tell a little about the SPOLE ZEYDE, that reminds me of myZede.  ... This is my father's father. ... [Who was in thehospital, in a coma, but from time to time he would put his handto his head, to make sure his yarmuke was still on.]
R. Shlomo:  Your fathers' father.  {22}

R. Shlomo:  ______ you want to say some tora fast, in honor ofBrother David.
{Remarks by a woman in the group, maybe Naomi Glick.}

	{The hevre speak of the story of the man who must come to begforgiveness of a woman he jilted, and meets her, and learns laterthat what he met was her ghost.  This story is told on %dh1,occurs on Best of Vol. 4; and edit by YM occurs in her book andwas reprinted in the JP Magazine.}

	It's a long story.  Mamash long.  It's a good story for Teshab'Av.  Seer of Lublin story.
	You know any short stories.
{More remarks}
R. Shlomo:  They took every stone, the put in in the -- 
{1400}={C842}     
	R. Shlomo:  You see the story is not told about ______ thestory about _____ Reb Shimon; that he mamash knew which ....
{Remarks}

R. David Herzberg:  They toiveled very dollar in the mikveh.

R. David Herzberg refers to a story:  When he was going in he wasblack -- no, when he was going in he was shining -- 

R. Shlomo:
	Two young people.  The Alter Rebbe -- No.  Reb LeviBerditchever and Reb Mendele Vitebske.
{R. Shlomo asks R. David to tell the story.}
R. Shlomo:  You tell it _____ better.
R. David Herzberg:  But I heard it from you.
R. Shlomo:  But I heard it from somebody else, but who cares.

David Herzberg, speaking clearly into the mic. 
	Ok.  So.  For your files.
l2
[R. David Herzberg is here obviously evidencing randommanifestation of minor prophecy since here, a dozen yearslater, I am entering it in my files. ]
l1
OK:  So Menachem Mendel of Vitebsk, and the Alter Rebbe, were oneday, they were together, and they saw this young man going to themikveh.   And that saw that was absolutely shining, like from onecorner of the world to the other.  And he went to the mikveh.  Andafterwards, when the came out, right -- he was -- like -- black.

R. Shlomo:  No; listen to me:  You missed one point
R. David:  See that's why I wanted you to tell it.

	The Alter Rebbe -- No.  Reb Levi Yitzhak, and Reb MendeleVitebske were like the top hassidim by the Mezritcher Maggid. They were sitting by the river Friday afternoon.  Suddenly theysee two hasidim going down to the mikveh.  Mamash shining.  So RebLevi Yitzak Berditchever says to Reb Mendele, let's wait to seehow much they will be shining when they come out from the mikveh. They come out from the mikveh, they look -- dark.  So Reb LeviYitzhak says to Reb Mendele, when they walked in they wereshining, and now they come out they're dark?  So he says Yeah,because they think they're mamash holy.
	______ was so broken, nebuch.
R. Shlomo to R. David Herzberg: How did you remember the story,that's what he said? -- more or less?
R.  David:  More or less.  It was the same story.
l2
[The phrase 'more or less' comes from Celso, of Celso's Barand Grill, in Arroyo Hondo, ca. 1967-1970s.]
l1
	So I tell you another gvalt mikve story.

	The heilige ?last? Ishbitzer went to the mikveh went to themikveh maybe once or twice a week.  The last ?Hatz?iner Rebbe.   Reb Shmuel -- his name is Schmuel ?Schweiner? -- something likethat.   In Amshinov you go to the mikveh every morning _____?atleast? .
{END SOUND G3 SIDE A {1470}={C926}s
-----------------------------------------------------------------
{START G3 SIDE B {000}
{Starts by backing up on G2}
{100}={C030}		

	So the Aminshiover hassidim went to the Rebbe; says, Youknow, your son-in-law is ______{Yiddish}.  Something is wrong withhim.  He ____ the mikeh.  Doesn't go every day.
	So he said, instead of asking me, how come he doesn't goevery day, why didn't you ask me, how come he comes out alive?every day?.                                     

	Let me tell you another gvalt story.
	The heilige ROBSHITZER was supposed to take the son of theHechel Shlomo as a son-in-law.  On the way to Warsaw, to look forhim  -- I heard this from this yiddele who told me about hisfather and Rebbe Elimelech [those are the Holocaust stories aboutthe yarmuke and the English doctor, told at the start of thistape]  he is a great-grandson of Reb ______?Hershel?  Robshitzer - the Robshitzer's son-in-law.  Who mamash was his successor.  

	Anyway:  the heilige Robshitzer hears that the Hechel Shlomowas looking for a daughter-in-law.  And his son is a gevalt.  He'son in way to Warsaw.  And you know, in those days, and in thosedays, takes a little while until you get there.  On the way he hepasses by a little village.  He comes in early into the BeisMedresh, and he sees a boy of 15 is throwing -- coals -- or wood - into the oven.  And he sees -- mamash he sees -- that he is?mehaves hoi haKavones? of the Kohen Kadol on Yom Kippur.
l2
[That is, that this lad, stoking the fire in the BeisMedresh, seemed to have the attributes of the Kohen Gadol onYom Kippur.]
l1
A boy of 15.  He thinks I'm crazy, I'm not going to Warsaw to lookfor Hechel Shlomo's son, this is it.
	He goes back to the Seer of Lublin, and he says, I found thisunbelieveable boy, do you think I should take him [for a son-inlaw].                 
	The Seer of Lublin says, you're on your way to Warsaw, go toWarsaw.  Ok, goes back.  But he can't help it, he passed by thesame city.  {G3 B:200} This time he stopped there for Shabbos. And he is on his way down to the mikveh, who is in the mikveh,?Purshaw? -- this boy.  You know something -- he's mamash toivel[immersed] in the mikveh -- he's  [same Hebrew phrase] the KohenGodol, ______ tfilas on Yom Kippur.   He says, this is it; I don'tcare.  {23}
He walks up to the boy, and asks him, who's your father.  He saysmy father is a _____ yid, you know --  a little, I don't knowwhat.  A little rabbi.  Not mamash the rabbi, assistant rabbi, butwho cares.
	He takes him with him to Lublin.   He's 15 years old, and theLubliner tests his learning.  And there is this _________, thatsays Ayin-Peh-Tov-Peh.  Which means:  Erev Pesach, ________.  SoLubliner says to him, what does it mean.  He says it means:  ErevPesach, Tesha B'Av.  Which is -- stupid, right.  Lubliner says tohim, you are a beautiful ?Kohen _____[or?:  korban Pesach].

	Now listen to this.
	You know what the story was.  The heiliger Rebbe of ?Volzhin?[or?:  Warsaw or? [apparently from context] Robshitz?]  passedaway erev Pesach, and the Seer of Lublin passed away Tesha b'Av.  So he told them -- Ayin Peh -- this is the(?)  Lubliner -- I'llpass away Erev Pesach, you'll pass away Tesha b'Av.  So theLubliner says to him ________ ?korban Pesach?.  
	And the Lubliner ?told? the Robshitzer, Mazeltov.
	?Even the? [or?:  And the Robshitzer didn't know what they'retalking to each other.  Can you imagine.  {24} 
l2
[ R. Shlomo notes on =sh85a9d5 that Tesha b'Av is theYahrzeit of the Seer of Lublin.  So apparently the son-in-lawfore-saw that.  It would seem from context that the son-inlaw also fore-saw that he himself would pass away ErevPesach.]

l1

	And I don't know if you know, that the Robshitzer had fivesons, and the real successor of the Robshitzer was the son-in-law,the ?BOLshoi?.  And the holy SANZER, after the Robshitzer passedaway, he was mamash a hosid of the ?Bolshoi? [or: Reb Warshaw?]
{300}={C096}                            
{Question:  Apparently, who was the father of that son-in-law:  }
R. Shlomo:  Ah, I don't know. _______ y'know.
	A boy of 15 {hard to make out, mostly Hebrew} of the KohenGodol, Yom Kippur, an ordinary morning, pushing in coal into theoven.
{Question:  What's the story of Hershele Riminover in the mikveh.______}
{Someone else:  I've been trying to get him to tell that story for10 years.}
{Questioner:  And you think he's going to tell me tonight?}
R. Shlomo:  What time is it.
{Someone else:} Even the beginning, even just the mikveh part.
R. Shlomo:  I'll tell you the fast story.

	Reb Hershel Rimonover's father was a simple yiddele, and hedied.   And Reb Hershele, nebuch, became the assistant to hisuncle, the tailor.  And all he did there was bringing back andforth the torn pants to the customer.  Picking up -- he wanted somuch to learn Torah.  
	So at one time the heilige Reb Moshe Chernosker, came to thatcity.  And basically, when he went to the mikveh, no one wassupposed to be there.  But somehow Reb Herschele was hiding.  Andright after Reb Moshe came out from the mikveh, he jumped in.  Andthen he came out, got dressed.   Then Reb Moshele Chernoskerwashed his hands.  And after he washed his hands, mamash he puthis hands on Reb Hershele Riminover.  And from that moment on,mamash, his neshoma was on fire.  He ran away from his uncle, wentto Riminov, and started learning.  According to one {someonecoughs:  R. Shlomo:  mamash, sei gebentshed} version he was 9,according to one version he was 12.

Anyway brothers and sisters, thank you so much.
.p


{R. Joel Glick: 
Holy Rebbe, before you go, could you sing -- I heard there was a beautiful new niggun for shabbos, could you -- put it on tape.
{a few false starts}

Hevere sing it, with R. Shlomo.

Thanks you folks.

{sa62} < %dh3, =sh84avd3 , end of Side B on original
R. Shlomo singing, with hevre:  Also sounds new.  Clearrecording.

4/4
Verse:
Line 1:
C C# D#2 / C C# D#2 / C C# D# F / G (g#gf) D#2 /  [bis]
Line 2:  (Repeat of Line 1)       

Chorus:                     
Line 3, Bar 1
[a(aa)a] [a(aa)a] (aba) (ag#f) / {then step down half-tone} 
Harmony :  a and c#, I think  -- rather brilliant
             
Line 3, Bar 2
[g#(g#g#)g#] [g#(g#g#)g#] (g#ag#) (g#fd#) ] /{rpt bar 1}
             
Line 3, Bar 3
[a(aa)a] [a(aa)a] (aba) (ag#f) /

Line4 Bar 4 = Bar 2 with close:

[g#(g#g#)g#] [g#(g#g#)g#] (g#af) D# / (D# sounds like tonic)
                                     
Words of Chorus:
	From conclusion of psalm before Shabbat Birkat haMazon
Starts at chorus with:

ShUVaH  haShem/ AT ShVITeNU / K-AFIQIM / B-NeGev
etc.

R. Shlomo:  Thank you folks, thank you so much.  Ok mamash,... good for reminding me.                      
----------
{sa63}  End of %dh3, =sh84avd3
R. Shlomo starts another song, with guitar.:  I think it'sfamiliar, but I can't place it.            
4/4 Moderato

Chorus:  Line 1
c / F F f C& / G#!  G#  a F& / 
    F F f C& / g#g# ag# F#2   / (F# sounds like tonic)

or in the repetition, less successfully I think, Bars 3 & 4of Line 1:
    A# A# a#D& / c#b ab C#2 

			
Line 2 should be a repeat of Line 1, tho it's not sung here:

Verse: Line 3
  
  !+D D  b     D& / C#   C#  a C#&/ 
    D D (c#)b  D& / c#b  ab  C#2  /
             
Verse Line 4:	Same as Line 3, except last 3 beats close:
                           
    D D  b     D& / C#   C#  a C#&/ 
    D D (c#)b  D& / c#b  ag# F2   /

(F Natural now sounds like tonic; maybe part of the genius ofthis song was that key-change.)

Has to go one step higher, I need a capo.  You don't have acapo.
(There are some variants in the 2nd singing).
                       

{Re-singing, 

So Thank you a million times.  It's a good niggun?
{Somone answers: beautiful.}
R. Shlomo:  Thank you for reminding me.
{Someone, maybe R. David Herzberg:  This goes way back, itwas --}
R. Shlomo interrupts:  I was the first ?Akasha?  Pesach, inSan Francisco.             
R. David:   Ya?
R. Shlomo:  Yeah.
R. David Herzberg.  So it's mamash 20 years old.
R. Shlomo:  Not 20 years, it was 1967.   18.

{SO THAT DATES THIS TAPE TO 1985.}            

Ok, let's go.  Give Harmony.
                    
Line 2:
Sasson v' Simcha /      /  Chatan v' Kallah
Rina , Rina / 

R. Shlomo: It's an old-fashioned ____ song, you know.
 --------------------------------------------------------------
{sa64}  End of %dh3, =sh84avd3
4/4 Moderato
Doggone it, I'm figuring out the notes on my genuine Israelimade wood halil, and I'm not sure the the lower and upperregisters are entirely parallel.    

A >C# A C# / A2 b^a gf /
                d        is the harmony on the 2nd runthrough
G  C  G C  / G2 ag  fe /
A >C# A C# / A2 b^a gf /
G  C  G B^ / C4        /  Maybe it is C Major.  Or Csomething.
   C&  gfe / D4           That's the closing line on therepeat.

Verse:

C D E^ D / C4 [bis]
C D E^ D / C D E^ D / C D E^ D / C4

A good verse, but not a great verse.

Repeat Chorus:

R. Shlomo:  What is it, the in-between I have 10.
And sadly enough I don't have the tape -- I'll have it, b'h,in a few days.  So this one, it's not the best, you know. How did  it go.  

{SOUND CUTS OFF:  IE, END G2, SIDE B}
{End REDORDING ON G3 SIDE B, {693}

PASS 1 DONE 5 FEB 97, A day when flags were flown at halfmast.
PASS 2 completed 11 Feb 97.
================================================================
.p

                     
l2
{1}
[I must say, the more I reflect upon the Holocaust, the moreincomprehensible it seems.  
l3
Sarah Nadborny says that, with more grace that I canmuster.]
l1

l2
{2}
[ I first heard that as: what really _____ in Auchwitz.
Breindl Swirsky, who is fluent in Yiddish, worked a while atYad v'Shem.  She said to me, survivors come in, and they sayto me -- (I don't recall her exact words) -- what they showhere is only a very -- sanitized -- version of what reallyhappened.  Only a fraction.]
l1

l2
{3}
[That is a minhag I had not heard of.  I do not know if it isrestricted to hassidim.]
l1

l2
{4}
[That must have been explained in the Hebrew part of thestory -- I didn't yet catch the identity of the narrator.  
Apparently, from a remark at the end of this tape, adescendent of the Ropshitzer. ]
Also, I didn't catch the age of the narrator at the time; forthe following context, it sounds as if he was still not olderthan a teen-ager, probably in his early teens.]
l1

l2
{6}
[Apparently this was a deliberate Russian frame-up to killthe Jews who were printing the Talmud. But below, the frameup seems to have been contrived a Jew; I have not yet caught,from the Hebrew, the reason.]
l1

l2
{7}
[Realistically, that means that even the Russian authoritiessaw that the testimony was false and inconclusive.]
l1

l2
{8}
[ This is of course the pagan notion, popular in Christianitythrough the Dark Ages, (from which Christianity had not yetentirely emerged) of trial by ordeal; it is also 'running thegauntlet.  Maybe the American Indians had that practice, butthey must have been a hell of a lot more civilized about it.]

[Well, anyone wants to know what so many of the best RussianJews joined the Communists.]

l1


l2
{9}
[Sic, yarmuke, but I would suppose in those days, an ordinaryhat.]
l1


{10}
[Imagine those elegant Czarist officers:
 "Fun for the Feeble-Minded" (as we said in Cambridge, in the1940's.]
l1

l2
{11}
[I do not know if that means that his father was the "Yid HaKodesh".  I think not, I think it may just mean R. Shlomo didnot recall the name.]
l1
l2
{12}
[Apparently then:  After the man came to the Shpole Zeyde,and asked him to bless him with children, and the ShpoleZeyde said it was decreed in heaven that he should not havechildren, Reb Pinchas intervened and the man had a son.  Andapparently it was that Jew who falsely accused the twobrothers who were to publish the SHAS, and who then weretortured to death by Russian soldiers on a blatantly falsecharge.]
l3
{12}
	So I say:  Reb Pinchas was right; for man is givenfree will, and what is fated need not necessarily occur,if we will but accept our free will as servants ofHeaven, not as slaves of our lower -- 'passions',Spinoza called them, following the notion of YetzerHaRa; but passions, as D.H. Lawrence, that fop-y facist,made clearer in his paintings (eg in the Taos Bar) thanin his novels, have their own nobility; so this issomething lower than passions, the dark drives thatPlato, that effete camp-follower of tyranny, attributed,conveniently, to whoever happened to have been enslavedby the beautiful souls of Athens, they should only stopre-incarnating into Meretz.]
                              
l1

l2
{13}
[Oh yeah?  Obviously he should save his life; and if thatmeant nuking the Czar's armies, well, we could maybe livewith that.
	"We have set the Greeks against us for this." The Greeksare Meretz, the degenerate successor to HaShomer Hatzair}
l1



l2
{14}
[Now that is an aspect of this present Administration that isnot stressed, though for Begin it was quite central.  What iscalled, Jewish pride.  To be drawn into unending if notterminal negotiations with degenerate murders --- ]
l1


l2
{15}
[Well, that does bring up the topic of 'Spiritual Resistancein the Holocaust'.  Obviously whenever physical resistance ispossible, one must exercise that.  But in a situation wherephysical resistance is not possible, there remains onlyspiritual resistance.
l3
Caryl Chessman, on death row, said:  I intend dying. But I do not intend dying until they take me into the aschamber.
	I do not to this day know the merits of the case,but it was a cause celebre, and I do recall we held avigil at Oberlin when he was executed.  He wrote, Cell____, Death Row, and another book.  The crime was forcedoral sex; that was ca. 1959, long before the days ofAIDS, and even Herpes. ]
l1

l2
{16}
[So anyhow, there I was in Queens, in the town jail, with alarge group of liberals, and they were shouting to thejailers, who's in jail, you are us.  The jailers said, we'reall in jail, now please shut up.  That was for picketingSchaefer Beer on the opening day of the World's Fair.  Wewere being used by CORE to draw militants away from theReverend Militant Galimison, who was challenging CORE bycalling for blocking the subways, by standing in thedoorways.  It worked for a few minutes, the police beat thedemonstrators away.  When they carried James Foreman to thepaddy-wagon, the police chief said, be careful with Mr.Foreman, boys.  I always thought there was a slip-up, thatthe Pinkerton Rent-a-Cops didn't realize we were suppose tobe the non-civil-disobedient bunch.  But now I wonder ifmaybe CORE hadn't set up the arrest as well as demonstration. Or maybe Scheafer freaked and put pressure.  Anyhow, chargeswere eventually not merely dropped but ereased.]  
l1

l2
{17}
[Don't tell the goyim;  they think good has triumphed, so theJews should now give away everything.]
l1
l2
{18}
[And folks wonder why we still won't forgive those poor oldoctogenarian retired ex war criminals.
So ok:  there are 3 options:  I will; I won't; I won't butyou can.	

	When I first heard R. Shlomo tell this tale, also early80s, Modi'in, I recall that as he told it the man says ok,it's not that big a deal; and then the Germans scalped him,and R. Shlomo concluded something like, gvalt that one shouldhave the honor to wear such a yarmuke as he was wearing.
	So anyhow, hear I am coming back from Albuquerque withProfessor Mary Powers' best coffee-cake, and I'm long hairand the usual hippie regalia, and the Chicanos stop me andsay, just let us hit you once.  And I think, maybe I shouldsay yes.  But like, that's to be seduced into a S&M scenario,so I'm rational, and I say no.  So eventually they hit me onthe jaw, once, and let me go.  It was swollen for many weeks,I could barely eat.  I think if I'd said yes, they would havebroken it.
	Like, I reckon it's forbidden to play games with evil,and it's forbidden to tolerate perversions of sexuality. Anything smacking of S&M is perverted.]
	Everybody knows, the Nazis were Grade A perverts, andthe same goes for Chairperson Poopoohead.  
	Zev Berg said, the Lubavitcher Rebbe said, there are twonames that one must not speak -- I assume that means, becausethese are Amalek.   Zev Berg said, sort of surprised, theLubavitcher Rebbe never said that of anyone else.  Theimplication was:  even though there were quite a number ofother folks whom he thought one could rather comfortably dowithout.]
l1

l2
{19}
[They are, however, the masters of stupidity.  Like, if theythought that this business about a chosen people meant wethought we were somehow superior to them 
l3
-- well we are, of course, but like, in a differentdimension; it's like, that Golden Dome is pretty enough,so it can sit there, it's not now taking up the space ofour Temple, which is always there --
l4
In the New Germany, paganism has become benign.]
l5
Or rather:  Germans give even paganism a badname. ]
l1

l2
{20}
[Now the point here is not how long that dead turkey shouldfry in hell with his medals, but how much forgiveness R.Shlomo offers to the German people.   Similarly, as I'venoted, he remarked in a Yakar lecture,  'and the sons ofHaman'  --- as the Lubavitcher Rebbe noted, the line ofAmalek runs through Nazi Germany, and on to ChairpersonPoopoohead  -- `are studying in Yeshiva'.   
	Puts rather a different point on the 'sons of Haman',but anyhow.]

[As for converts who don't live in eretz Yisrael.  I met oneonce, converted by a USA non-orthodox whatever.  He said,well, if I don't like it, I can always convert back.  
	Like, we're talking Yuppie Lifestyle Halacha.]
l1

l2         
{21}
[Yup.  Some really do convert, some don't, not really.]
l3
[Ok, Rashi snaps off a lot of quick one-liners.
 He can still be a dirty old man sometimes.
 Gets pretty space-y sometimes, too.
 First-rate linguist, though.       
 I'm speaking only of the Rashi Chumash, and there onlyof the few lines I happened to glance out.  And anyhow,I can't hardly read Hebrew.]
l1

l2
{22}
{If the dead could speak to us -- or more precisely, if wetook the pink bubble-gum out of our inner ears -- they wouldsay, if you guys had write mini-biographies for a living,you'd starve to death.  Like, you set the world a little biton fire for 50 or 70 years, make it with a groovy chick or afew dozen, and what do they remember you for -- the way youwent out.  Fact is, few of us are at our best under suchcircumstances.  Even Trumpledor needed a spin-doctor.}
l1

l2
{23}
[Now if this were a mitnoged story, at that point the boywould suddenly turn into a faun and run away into the woods,and the rabbi would have to betrothe his daughter of adrayman.  But the mintogim don't have stories, that's whyhasidim were invented.]
l1

l3
{24}
Of course, trouble with getting that smart, is that youmust might make it come true when it didn't have to. Like, heaven always has time for a bit of mercy, as-itis-said, ki l'olam Hesod-o]                  

And anyhow, it's been done.  By a fellow from Natzeret,they say, but maybe they just mean a Nazir.  Anyhow, itdidn't work out so good, leastways not good for theJews.
l4

Like Lenny Bruce z'l said, that's show biz.]
l1

