EDITORIAL NOTES:  (Collect these from all my transcripts; might get aset.)
A)  I try to use question marks as little as possible to punctuate R.Shlomo's rhetorical questions, because I want to use the question-marksymbol to bracket phrases that I didn't hear clearly enough to be ?sure of the transcription?. 
B)  I only use ellipses ... to indicate that I omitted some words fromtranscription.  I use two dashes -- to indicate a pause.  And I use afew underlines, no fixed number, to indicate that I omit a word Icouldn't ______ hear.
C)  I reference songs in Pasternak's The Shlomo Carlebach Anthologywith a P prefix, and the number of the page on which they are printed. See =sh_songs. 

1)  In W.EXE, before converting to T.EXE, global replace all the 1/2inch staggered block indents:  .l1 (No indent), .l2 (5 character blockindent), .l3 (10 character block indent), with #l1 , #l2  etc. -- otherwise they get wiped out in the convert to T.EXE; but with thisglobal replace, they can be restored from T.EXE.
	I'll probably do that in the basic W.EXE version, with a note toglobal-restore before reading.
	I use those block-indents to make my interjections lessobstrusive.
	N.B.:  The two basic documents for my transcriptions are =counter,which correlates counter-numbers with minutes; and =phonetic, whichexplains my transliteration system.
l2
{N.B.:  I just changed one of my transliteration rules -- asset down in =phonetic; Cf. also =tryideng
I'll use an underline, not a hyphen, when the first letter ofa word is a conjunction or preposition -- V_ (and) , B_ (in), M_ (from) , L_ (to) -- simply because this word-processingsystem doesn't allow non-breaking hyphens.
Again, I'm trying for a transliteration system, such thatit's still readable, but so that a simple computer programcould generate the Hebrew from the transliteration.  So ingeneral only capital letters are significant; except that Tzis Tzade, Ch it Chet, Kh is Khuf Sofeet.  And t is tet, withT being Tav.   And Ayin is an apostrophe, though I should usea backwards apostrophe.}

l1
MULTIPLE PASSES IN TRANSCRIBING:  In transcribing any tape, howeverclear, one must make a 2nd pass, after transcription, to proof-read.
	Given a tape, I first make a realtime copy, and then put theoriginal aside, to keep it in as good shape as possible, for use inmaking other copies, and to clear up indistinct passages.  Sometimes Ialso try a realtime transcription while copying (as on this tape), butthat doesn't save much time; one still needs a start-and-stop pass,and then a proofread pass.
	I interject tape-position numbers to make it easier to clear upindistinct passages, and to insert the Hebrew.



.p
	TYPIST'S COMMENTS:

l2
{I will omit rhetorical repetitons from transcription.  Sortof the 80% mamash principle:  R. Joshua Witt once suggestedto me that a responsible editor might properly delete every5th 'mamash', without running a serious risk of overeditting.   It took me about 10 years to begin to undersandhis point. 
	I'm just beginning to realize that one aspect of R.Shlomo's greatest, an aspect apt to get lost in popular butbelittling romanticizaton and idolization, is that he taughtof persevering through Judaism in brokenness. 
	Another aspect, which I -- unlike almost everyone elsein his Israel hevre, particularly the hevre of Meor Modi'in - lack the training to appreciate, is the intellectual powerof his teachings (I take that point from a remark by R.Gedliah Fleer); that of course gets lost when only shortexcerpts are presented.   Really each teaching must bepresented as a whole; and of course with the Hebrewreferences intact, and hopefully annotated.  (The "Mishkanot" teachings, given at the home of R. Joshua Witt,and transcribed by the Witts, set I standard in this regard;my transcriptions lack the Hebrew references, and hence thosereferences must be added before my transcriptions aresuitable for release. )
	In each teaching, R. Shlomo usually develops oneconcept, which he tags with an everyday word (rather than ametaphysical term); in that sense, his collected teachingsmight be said to comprise a philosphy, that itself is anexegesis of the traditional texts that he taught.  A greatdeal of his teachings are an exegesis of Reb Nachman. 
	It is for that reason, of course, that one would hope tosee his teachings responsibly collected and channeled into asingle data-base, I suppose on CD-ROM.  Also, to fullyincorporate into any given teaching, the enhancing variantswhen he gave that teaching at a wide range of times andplace.
	On almost every hevre-type teaching (as distinct fromstudio teachings) that I've listened to, some words areunclear; I think that a source transcription ought to noteeach instance of unclarity, with reference to the sourcetape; even though that may all be masked in an edittedversion.  With better equipment, much may some day berecovered; and for a great thinker, even a single recoveredword may be of significance.