;.l1,6,60,66,1,0,1,70,192,2,5,10,127,1,0,
;.l2,5,65,192,2,10,15,20,25,127,5,0,
;.l3,10,65,192,2,15,20,127,10,0,
;.l4,15,65,192,2,20,25,127,15,0,
;.l5,20,65,192,2,25,30,127,20,0,
;.l6,1,78,192,2,6,12,127,1,1,
;.l7,1,110,192,2,8,16,127,1,2,
=sh_bst70
INPUT, "BEST OF SHLOMO CARLEBACH -- VOLUME 2, 70s"
See Appended note on Transcription time: [E1]

SIDE A:  1 STORY ONLY:  YOSSELE THE HOLY MISER
Yaron Gerchovsky, Keyboard, Synthesizers
Produced and Copyright, Jerusalem Star, Cheshvan, 5749 
{000}
{R. Shlomo whistles -- improvised -- melodic }

So my beautiful friends, my sweetest brothers and sisters.  My friendYaron [Gershovsky] and I, Shlomo, we are sitting here in the house ofmy friend Simcha, and my friend Bezalel, and we want to tell you thesweetest stories in the world.

You know my beautiful friends, the older {100} you get, the lessstories you tell.  Have you ever noticed, people -- don't tell storiesany more.  You know, for me, a young person is somebody who is tellingstories; an old man is somebody who stopped telling stories long ago.

You know friends, Reb Nachman says, the holy Master Reb Nachman says,when you dream and you dream, you dream only stories. 

So this is for my children -- for my sweetest Neshoma-le, and for mysweetest Dari.  Someday you, together with all the children of theworld -- you'll have your own children, grandchildren.  But I want youto know -- I remember, every minute of my life, the moments when Itold my children stories. 

	And this is what the holy Vishner(?) says:
	The Torah -- the five books of Moses -- the heart of the heart,the soul of the soul of the Jewish people -- is only stories --because the Master of the world, G_d in heaven, is the best Storyteller in the world. 
{200}

{R. Shlomo humming a niggun.}

You know, Neshoma-le and Dari, and all of you beautiful children:

What is the most G_d-like act in the world.  Giving.  When a personhas the privilege to give, they're so close to G_d.

Like to share a few stories with you.

You know, Neshoma and Dari, I told you, that my father, your Zeide,was telling stories all the time.  This is one of the stories I heardfrom his holy mouth, a lot of times.

It's a true story.

The old cemetary in Cracow -- and I had the privilege to be there --what a place, so holy -- so awesome -- so sad, and yet so full of life-- sounds like the darkest night, and it's -- heaven.

Under a tree, outside the cemetary, there is a lonely grave, and itsays:  {Yiddish(?):  ________ Yossele, ?kamsten?  kodesh {300} -- Herelies Yossele, the holy miser. 

You hear, children.  What a gravestone:  Here lies Yossele, the holymiser.

Was 1550.  We were so persecuted, we were so poor.  We lived in a --in a ghetto in Cracow.  
	But there was one rich Jew.  And his name was Yossele.

But he was the greatest miser in the world.  His whole life, he nevergave one penny, to one Jew, and you know something -- he must have aheart of stone.

You know my beautiful friends:  A miser is not part of the world. Because the world is [or: was] created by G_d.  

l2
{Comment:  And this, I think,  is 'Ishq-Allah'.  And that, Ithink, might be said to be an aspect of tzim-tzum.  sa}
l1

If you're not giving, you're not part of society.  Who would say GutShabbos to him.  Who would bless him with a good year.  

When Yossele walks the streets, people throw stones at him, and callhim -- a dirty miser.  

One day the burial society was told, Yossele is dying.  They rushed tohis bed-side.  And they said, Yossele, you never gave a single pennyto the poor, it's your last chance.  Give us thousand rubles.  Andthat will be the money for your grave, and we will give it to thepoor.

But Yossele, obviously has a heart of stone.  He says, I cannot affordmore than 50 rubles.  They got so angry at him, and they said,Yossele, Hah, you can't take the money with you any way.  But he saysNo, I'm not giving more than 50.

The said OK, Yossele, we are not going to bury you.  He just smiledand he says, I'll bury myself, I did a lot of things by myself.

The said, if you don't give a thousand rubles, we will not bury you. They got up to walk out.  At that moment, was his end.  He said, ShmaYisrael, '' Elo(k)enu, '' Echad.  G_d is One.  

But it was so ugly, because they thought:  I guess he's thinking about-- the money he's  saved. 

They walked out and they kept their word.  {400} Yossele died Sundaynight.  The didn't bury him on Monday.  They didn't bury him onTuesday.  They didn't bury him Wednesday all day.

Wednesday night, one of his neighbors, decided, we can't let him liethere, he has a wife and children.  After midnight, not to be noticed,single-handed, he threw Yossele on a wagon, drove out to the cemetary,buried him OUTSIDE the cemetary, under a tree.

So you think this the end of the story?  Open your hearts, friends.

{R. Shlomo singing:  Yosselle.}

At the time of Yossele, the Chief Rabbi of Cracow, was one of thegreat kabbalists, one of the holy of holiest, and his name was RebKalman {or: Kauman? [N-sa1]} .

Late Thursday night, a poor man knocked on his door, and he said, RebKalman -- Give me some money, to buy food, for the holy shabbos,l'koved shabbos.  
	Reb Kalman says, I'll be so happy to give you some money but --why today, I know you for you long, you never ask me.  
	He says, Reb Kalman, I want you to know, for 20 years -- for 20years, I don't have a job, can't make a living.  But every Thursdaymorning, under my broken door, under my broken heart, my broken life,there is an envelope.  It's 5 rubles.  And on the envelope it says: L'koved shabbos -- in honor of shabbos.  But not today.  But nottoday.

Two minutes later, was another knock on the door.  A poor man says,Rebbe, give me money for Shabbos. 
{500} 
	Where were you last week?
	Hah.  For the last 10 years, every Thursday morning, under mybroken door, there's an envelope, with 2 rubles.  

	That night all the poor people came.  And everybody told of that envelope.  In one envelope was 5 rubles.  In another envelope was --two rubles.  In another envelope was 10 rubles -- L'kovid shabbos.

{R. Shlomo says:  Join me, all of you, with all your hearts: {Singing:  -- to the tune of Moshele-Gut-Shabbos (BZ-2): Yosselle} Gvalt was he holy.  Yossele.  The holy miser.

Reb Kalman was so broken.  We didn't even bury him.  
	But above all, he says to the poor people, I don't understand. How did he know you so well.  To one he gave 2 rubles, to one he gave5, to one he gave 2. 

So this is what they told him.  
Every poor man, once in his life, thought:  Maybe, I'll get through toYosselle.  So every one of the poor people, at one time in their life,they knocked on the door of Yossele.  
	And Yossele the holy miser, opened the door with so much love,with so much sweetness.  They opened their hearts, and Yossele said,please, sit down and tell me, everything    He'll take a pencil and apaper and write down -- what's your name -- sweetest yid, what's yourname.  He'd say, my name is Avrem-ele.  What do you do, Avrem-ele. I'm a water-carrier.  What street do you live on.  He'd write it down. How many children do you have.  I have 10 children.  Oy Avrem-ele, myheart is bleeding for you.  You must be starving.  How much do youneed, a week, to live.    And Avrem-ele would say, Yossele, if youonly if you had the heart, please give me 5 rubles every week, to keepmy children alive.

	Yossele would bring in  some wine, and some cake, {600} talk abouteverything in the world.  
	And suddenly -- like he got crazy.  Yossle was a strong person, hepicked up Avrem-ele, and threw him down the steps, and he says --don't you ever dare -- coming back.  You really think I'm crazy?  Youthink I, Yossele, will give you my precious money.  Get away fromhere!
	?And? [or: Hah:]  Avrem-ele would go home and tell his wife, he IScrazy.  

	But Thursday night -- Thursday morning 
l2
{R.  Shlomo corrects himself.  So I suppose that means, thatin old days, the market day would be on Thursday; folks wouldshop for Shabbat on Thursday.  And of course Monday andThursday, the 2nd and 5th days, are the days of weekday torahreading, and long penetential prayers.}
l1
there was an envelope under Avrem-ele the water-carrier's door, tokeep his children alive.  L'kovid shabbos.

Reb Kalman was besides himself, Reb Kalman was crying, he says to thepoor people, Reb Yossele supported all of us, he kept all of you poorpeople alive, we didn't bury him.  And your children, whom he keptalive, would throw stones at him wherever he walks.
l2
{Comment (sa):  everyone knows, children are no fools. }
l1

Reb Kalman announced on Shabbos, this Sunday will be a fast day,everyone is to be here, to ask Yossele for forgiveness.  

The whole community came.  All day Sunday, they were crying, Yossele,the holy miser, Yossele forgive me, Yossele bless me. 

Just about sunset, Reb Kalman says to the people, I have a feeling wedidn't reach him yet.  Reb Kalman opened the holy Ark, and he yelled,and he cried from the deepest depths of his heart, and he says,Yossele, Yossele, Yossele, Yossele the holy miser, please give me asign that you forgive us.

Reb Kalman fell to the floor; people thought (G_d forbid) he had aheart attack.  But he was just asleep. [N7]

And in his dream, he saw Yossele.  But not the way he is here.  Butthe way he is shining, up there in heaven.

And Yossele says, Reb Kalman, please, tell all my brothers and sitersto go home, there's no need to ask me for forgiveness.  I wanted itthis way.  I wanted to have the privilege, to give without anybodyknowing, only the ONE.  The One who knows everything, I wanted HIM toknow.  Please tell all the poor people, I thank everyone who ever cameto my house to visit me, thank you so much for pouring out your heartto me
l2
{Whoa, Charley.  And then you throw them down-stairs? --sa}
l1
And please tell them, I'll here be in Paradise, I'm sitting next toour father Abraham, next to our holy mother Sarah.  I have everything. {700} But there's one thing I need.  There's one thing I'm missing.  Iwould give up all of Pradise for just one more Thursday morning.   There are no poor people in heaven.  There are no broken doors inheaven.  There are not envelopes L'kovid Shabbos.   Tell the poorpeople I miss them. [N8]  
l2
{Commentt, sa:  I think that's the point of the story, [N8]}
l1

	Reb Kalman says, Yossele, how did it feel to be buried all byyourself.   Haha, Yossele smiled.  Reb Kalman -- believe me, I was notalone.  Avrom Avninu, Yitzhak Avinu, Jakob Avinu, the four holymothers, Moishe , Aharon, Yosef, David, they were all there.  KingDavid walked behind me, playing a song, and Eliyahu haNavi, Eliyahu haTishbi, Eliyahu Giladi, held a candle in front of me.  [N9]

{R. Shlomo whistling.}
	{755}
l2

l1
{END RECORDING, SIDE A }
====================================================================
{START RECORDING, SIDE B}
{000}

SIDE B:
Yoselle from Cracow 1974 :
THIS IS A CONTINUATION OF THE STORY "YOSSELLE THE HOLY MISER" on SideA of this tape, Best/70s:
------------------------------------------------------------------- 

So you hear, Neshama-le and Dari, so [or: do]  you hear, all thechildren.  All of you.  It's not the end of the story.
	This  was 1550 [that the events described in "Yossele the HolyMiser" occurred.]
  
	In 1974 I received an invitation to represent the Jewish religionat an ecumenical meeting, somewhere in the Midwest.  It was sobeautiful.  The conference was supposed to last for one week.  Andevery religion has one night, to host all the other religions.  Andsince the Jewish religion was maybe the oldest, they give us the honorof being the host the first night.      

	The rabbi there, ?he was sitting?, he happens to be -- a verywonderful rabbi, he organized a kosher meal for all the members of theconference.  Was so much love in the air, so much sweetness, so muchrespect before each other.  
	I noticed a bishop, and he came with his assistant bishop, and hetold me, my name is Joe.
	Was something so special about him.  He was shining.  

	I wanted to tell a hassidische story, but I decided to tell thestory of Yosselle, the holy Miser.   Since I heard it from my father,let me give it over to them.
{100}

	I told the story of Yossele the holy Miser.  There were so manytears.  So many tears.  

	The next day the Catholics were supposed to be the hosts, butsomething went wrong, with the kitchen, and the church, and they askedthe rabbi, to have another kosher meal.  But I was not the host so --I was sitting in a corner.   

	Joe, the assistant bishop, came up to me, and he says, I want youto know, the story you told yesterday, was so beautiful.  The bishopcouldn't sleep all night, and I -- I'll never be able to tell you howmuch it means to me.   But please -- the bishop invites you to tellthe story one more time. 
	I told the story again.  And again, their eyes were filled withtears, my heart was filled with depths. 
	I was there for a whole week.  The last night I gave a concert,for the whole university.   
	The second before I go on stage, Joe the Bishop comes to me, andhe saw he's besides himself.  He was crying.  He says, `Please don'tthink I'm crazy, but I must hear the story one more time.  I promiseafter the concert, I will tell you my story.'            

{R. Shlomo says, 'Join me', and starts humming a niggun:  Shomer,shomer, Yisrael}          
{200}

	There were about 5000 students at the concert.   And I'm sureevery one was a few inches closer to heaven.  And I told the story ofYossele the holy Miser.  And again there was an ocean of tears.  I'llnever forget it, as long as I live.
	After the concert, Joe, the assistant bishop, and myself 
l2

{N.B.:  I'm not clear if Joe was the Bishop, or the assistantbishop,or if they were both named Joe. --sa}
l1
we went for a long walk.  We walked for a long time in silence. Suddenly Joe the Bishop stopped; he says:  I'm sorry to tell you, Iwas lying to you.  My name is not Joe.  My name is Yosselle fromKrakow.  I want you to know, my mother was found half-dead in Dachau. An American soldier -- took a liking to her, took her with him toAmerica, and he cured her.  And then he married her, under thecondition that she'll never tell the children that she is Jewish. 
	My father's a very devout Catholic, so you see, I'm an assistantbishop.
l2
{Or maybe there was only one dude, the Catholic AssistantBishop, who is sometimes called a Bishop.  -- sa}

l1
A few weeks ago, my mother called me, and she says, the doctor gave methree more days to live, I'm very sick, please come immediately, {300}I cannot leave this world until I tell you my story. 
  
	I came to her bedside, and this is what she said:
	Forgive me.  I was lying to you.  Your name is not Joe.  Your nameis Yossele from Krakow.  I named you after my holy father, a Kozhnizerhosid, the holy of holiest, one of the richest Jews in Krakow.  Hishouse was like the house of Abraham, poor people ate there, they livedthere, he gave everything away.  And we are descendents of Yossele theholy Miser.  And my father was named after Yossele.  Yosselle fromKrakow.
	For three days my mother told me everything what she knew.  Andeven what she didn't know.  She told me how holy it is to be a Jew. She told me Shabbos and Yomtov, Yom Kippur--Simchas Torah; [N11]
she told me all about my Zeyde, about my grandfather, about mygrandmother.  She told me everything there is, and everything thereisn't. 
	After three days she left the world.  She held my hand, and shesaid, Joe, don't forget, you're not Joe, you're Yosselle from Krakow. You're Yosselle from Krakow.

	He says to me:  I was so torn apart, didn't know what to do withmyself any more.  On one hand, I'm Joe the Bishop, but I'm alsoYosselle from Krakow.  Here I am, under both -- Catholic -- this is mycareer -- I put my whole [R. Shlomo starts to say 'heart', but thensays] life into it.  But yet I'm not a Catholic, I'm a Jew.   Didn'tknow what to do with myself.  Two weeks ago I was up all night,begging before G_d, begging before the only ONE, and this is what Isaid:  Master of the World, give me a sign, what you want me to be.[N12]
{400}

  Then I said, if someone comes to me, and just says the words,Yosselle from Cracow, that'll be my sign, that you want me to be aJew.
	Can you imagine, he says, here I'm coming to this ecumenicalmeeting, and the first thing I hear, is {R. Shlomo sings, very gently,very sweetly, almost as if it were a call from the Bishop's mother:}Yosselle from Krakow -- Yosselle from Krakow.               

	He says, I swear to you -- I saw my holy mother standing behindyou.  I could see her tears flowing over your forehead.  And when yousaid the story, Yosselle from Krakow, I knew, my mother reminding me,{R. Shlomo makes an involuntary noise, almost like Phhpht! -- not arude noise, more like an expression of 'done with all that'} that I'mnot Joe any more, I'm {R. Shlomo half-sings it} Yosselle from Krakow.                                                       
	He put his hand in his pocket, he pulled out a ticket, it says,New York -- Tel Aviv.   He says, tomorrow morning at dawn, I'mleaving.  I'm not taking anything with me. I'm flying to New York. New York -- Tel Aviv.  You will not hear from me for a long time,because I know my father will call the international police [N13]
to look for me.  I don't ever want my father to know that my mothertold me that she's Jewish. [N14]
'Cause he really did save her life. 
	But one thing I promise you.  If the ONE, the only ONE, will giveme the privilege to marry in Yerushelayim, the holy city -- the nightbefore the wedding, I will go to the holy Wall, and I will write you aletter.            

	Whenever I came to Yerushelayim, I'm looking for Joe the Bishopbut -- how could I recognize him.  I'm sure by now he has a beard andpayes -- and he doesn't have a big cross hanging down his neck anymore.   Couldn't find him.
	1979.  So many years later.  One day I'm going to my office.  

l2
{Comment: That would be R. Shlomo's office in Manhattan.  Ithink it was an answering service in loft, I forget theaddress now, somewhere below downtown.  888 South Broadwaymaybe?}
l1

And I'm holding a letter in my hands.   One side it says my name.  Onthe other side it says -- `Yoselle from Krakow.  Now in Yerushelayim,the holy city'.
	 I'll be shaking until Meshiach is coming, just remembering, whenI opened the letter.   And this is what it says: 

	To my friend and brother Shlomo:
	Thank you for all eternity, to remind me, {500} that I'm not Joe,that I'm Yosselle from Krakow.  I want you know:  I look like myZeyde, I learn tora-le like my Zeyde, I have peyes and a beard like myZeyde, I have tzitzis like my Zeyde.  I love shabbos like my Zeyde. Tomorrow night I'm marrying a girl who in my dreams, looks like myBubbe.  So holy, so beautiful, and a heart of gold.  And here I'm bythe holy Wall, it's four o'clock in the morning, and I'm writing toyou to thank you.  Let me bless you, to remind all the Joes:  {R.Shlomo makes an involuntary sound, almost like a whispered 'Hah!'}You're not Joe, you're Yosselle from Krakow.  This is I, Yosselle fromKrakow, returning to G_d.  The night is so dark, and so full of light.By the holy Wall, in the holy city, Yerushelayim.

{R. Shlomo humming a niggun:  Shomer, shomer, Yisrael}
{600}
	{612}
[Caveat:  My numbering is off on this Side; counter now reads 572]
=====================================================================
THE BLIND HAZAN STORY, FROM =sh_bst70:
{SIDE B, {612}:

You know my beautiful friends, we so misjudge others.
{singing}:  We don't know, we don't know, what's going on in the heartof another human being.  Unless you love them the most, you'll neverknow.

	You know, in the 60s, in the summer, on my way to Israel, I wouldalways stop in Europe -- without mentioning names of the city.  kAndthere was one was hassidische Beis Medresh -- gave me a little taste - how Europe(?) was before the Second World War.  Especially shabbosmorning, the davening was so good. 

	I'm walking in shabbos morning to the synagogue.   And the Hazanhas no voice at all.   Not only he doesn't have a good voice -- hissongs make no sense.  And he can't even read, he's skipping words.   
	I was so disgusted.  It was clear to me, he was probably a richman, and he wants to -- be the Cantor, he wants to be the Hazan, givesa few rubles to the synagogue, and they let him pray; and I said, Ah,how disgusting. 
	I decided, I'm not going to daven with him, I'll go in a cornerand daven by myself.  
	But you know, when they take out the torah, you want to kiss thetorah -- I walk up to the bimah -- and open your hearts friends.  Isaw the Hazan holding the torah, and two people are holding the hazan. I asked somebody, why are they holding him.  And they said to me,Don't you know -- he's the blind chazan.  He was one of the greatesttenors in Europe before the War -- he was the hazan in Lemberg.  Hewas in Auchwitz.  He lost his voice.  He lost his eyes. 
	I looked at him.  I saw scars ?all over? -- all over his face. They whipped him on his face.
	I was so ashamed of myself.   
	They kept on telling me, he didn't want to daven any more, hesays, I don't know the words.  People said no, we remember yourdavening from Lemberg, please, honor us one more time.
	I mean, friends, could you imagine -- how he was praying -- I'llnever daven like this on Yom Kippur.
	I was so ashamed of myself.  
	So when he passed by with the torah, instead of kissing the torah,I kissed his hands. 
	Any you know, Neshama-le and Dari, sometimes when you're at theend, G_d have compassion upon you.  I absolutely didn't have a placefor myself any more. 
 
	When I kissed his hand, he turned to the people who were with him,and he says, Who kissed my hand.   They said, Shlomo Carlebach.  Hestopped, and he says, Shloimele, I like your melodies. 
	He gave me back my soul.

	I stayed an extra week, and I took long walks with him. 
	But you know what happened after that.  Four weeks later, I wastold, the blind chazzan has a new position.  He's the chazan in GanEden.

{R. Shlomo humming, niggun for L'cha Dodi.}
{FADE OUT}
{END RECORDING, SIDE B {760}   [ABOUT 20 MINUTES]

===================================================================={ND TRANSCRIPTION OF Stories on Best: 70s}.  APPENDICES FOLLOW: Another version of the Blind Hazan story, from =sh_n548 (NOAM 548);and assorted footnotes.
=====================================================================

.p
APPENDIX I:  ANOTHER VERSION OF THE BLIND HAZAN STORY: 

"THE BLIND CHAZZAN"
{I've fully transcribed another verison of this story: from =shnoa548(aka sh_n548) NOAM 548,
I excerpt from that document now:
.h2, =shnoa548  -- R. Shlomo Carlebach, Story of the Blind Hazan
.h3, Transcription from copyright P C audiocassette NOAM 548
STORY OF THE BLIND HAZAN
TRANSCRIPTION FROM COMMERICAL AUDIO CASSETTE, NOAM 548

Details of Cassette:
NOAM PRODUCTIONS, JERUSALEM:  Tel: 02-374-944
No address listed.
Great Synagogue of Jerusalem (?)
DH 548: Carlebach in Jerusalem: 
  Copyright 1995:  Circle-C, Circle-P
(8) The Blind Chazan Niggun; 
	NOAM 548, DH 548 (c 1995) : Carlebach in Jerusalem:
	TRANSCRIBED BELOW:        

(9) THE BLIND CHAZAN STORY (ENGLISH); 
	NOAM 548, DH 548 (c 1995) : Carlebach in Jerusalem:
{N.B.:  THE FOLLOWING TAPE POSITIONS ARE FROM =sh_n548; not forBest70s}: 
 
{130}  The Blind Hazan Niggun [familiar]; often used by R. Shlomo atWeddings, for the procession to the chuppah, as I recall

.p
{Postions from copy:
{114:  BLIND CHAZAN NIGGUN}:

Notation: 
NOTES ARE A B C D E F G
# sharp
^ flat
A2 - 2 beats          (eg, half note in 4/4 time)
A 1 beat              (eg, quarter note in 4/4 time)
a half-beat           (eg, eighth note in 4/4 time)
(a) quarter beat note (eg, sixteenth note in 4/4 time)
/ bar line
!  Used only as in chess notation, something unexpected
Accidentals are written in, not inferred from key signature

I write it in 4/4, but stately, as in 2/2
Tonic is C
I reckon that's C minor
4 flats: E, D, B, A

 2/2   
(Chorous)
                      (d)
/ C  E^ E^ fg / F2      E^2 
  C  E^ E^ fg / F2      E^2  (c)
  C  E^ E^ G  / (g)G fg F e^f /  e^d C
  E^ F  gf e^f / E^(4) [repeat verse]
                 C(4)  [2nd time]                  
         
(Verse)
G2 (ralentatdo)                     Word:  Vey
ga^ ga^ G     F   / E^  B^  E^ F  [bis]
ga^ ga^ b^&a^ G   / gf  e^f E^2
C   G!  cf    d^f / E^4
Da Capo                                



START 	(9) THE BLIND CHAZAN STORY (ENGLISH); 
{AUDIOTAPE NOAM 548 HAS BLIND HAZAN NIGGUN DUBBED IN BACKGROUND}
  {201} [N1] 
l1

You know, everybody knows, the Holy Temple was destroyed, because wedidn't love each other.  You know when you hate somebody, you thinkyou have a reason, but -- you know, the Torah says:
{HEBREW}:
when you hate somebody, you're angry, you have to tell them. [N2]
Because most of the time, it's just a misunderstanding.  You neverknow.                                                           
So here's my story.
Somewhere in Europe, without mentioning names [N3]
there's a Beis Medresh 
l2
[N.B.: R. Shlomo here uses Ashkenazi pronounciation, as Ithink he usually did], 
l1
I'm walking in, and they're just beginning ShOKaN 'aD 
l2
[Introduction to essential Shabbat Shaharit service; intonedby Hazan -- a majestic traditional nusach [melody of chant];a major point of assembly for the congregation, who maypreviously have davened individually]
l1
 Oy vey -- the Hazan has no voice.  But not only no voice -- NO voice,y'know mamash.  He has a no-voice.  And:  he can't read Hebrew.  Hedoesn't know the words.  No niggun.  It was clear to me, most probablyhe's a rich man, maybe he has yortzeit after his mother-in-law, 
l2
[Satiric exaggeration; one does not say kaddish for in-laws,as far as I know.]
l1

and we have to suffer -- he gives hundred dollars for the shul, andthey let him daven.  I thought this is disGUSting. [N4] 
Mamash, disgusting.  Anybody for money can daven for the {HEBREW:umat?}, you know - Ach! 
l2
{Intoned precisely as a gentleman would discreetly clear histhroat before spitting as inconspicuously as possible - sa}
l1
-- it's the end of the world.
	So I decided, I'm not davening with this minyan, I'm going in acorner for myself, and daven.  Ok, but what can you do when it comesto K'dusha.  You have to -- you have to say K'dusha with a minyan,right. [N5] 

And mamash, it turned my kishke's over.  
	He said {HEBREW, apparently as mispronounced}, and then he said{HEBREW, apparently as mispronounced}.  I couldn't believe that thepeople tolerate this.  
	Now you have to open your hearts again.
	You know when it comes to taking out the Torah, if you want to ornot, you go up there to kiss the holy Torah. [N6] 

So I'm walking up to the bimah, and suddenly I see, that here is theHazan, and two people are holding him.  And I asked the person next tome, why are two people holding him.  And they said to me, don't youwho this is?  This is the blind Hazan from Lemberg.  Before the War hehad the most -- most, most beautiful tenor.  And all of Poland wascoming to Lemberg just to hear him daven.  But nebuch he was -- 5years in Auchwitz.  
	And I looked in {at?} his face, I could see, nebuch, he had nomore eyes.  Just scars over his eyes from the -- whipping.  Andnebuch, he lost his voice.  Nebuch.  And he didn't want to daven; hesays I don't know the words, and I can't sing any more.  But theyidden says, we remember you, from Lemberg, please, just one moretime. Please.   Who can bring our -- all our prayers, all our pain,before G-d, if not you.  I mean:  can you imagine how he was davening? If I live a thousand years, I will never daven on Yom Kippur like hedavened on that shabbos morning.  
	Told to myself, where are my ears?  This yid was davening -- whoknows where his prayers reached -- and I didn't even have the guts todaven with him.
	But you know, my beautiful friends, whenever you're at the end,then G-d has compassion upon you.  And something happens, and someonegives you back your neshama.  As he was coming down with the Torah,two people were holding him, as he passed me by, instead of kissingthe Torah, I kissed his hand.  And he said to the people who areholding him, Who kissed my hand?  So they told him, Shlomo Carlebach. And suddenly he turned, nebuch his blind eyes to me, and he said, Hey,Shloimele, I like your niggunim.  Ai.  Gave me back my soul.
	I stayed there for an extra week, and every day I took him out onthe boardwalk, for long walks.  What a yid.  What a yid.
	A few months later, I called up, his wife was on the phone, and Isaid to her, So, how's the heilige Hazan?
	{Chanted}:  I called up and his wife was on the phone and I askedher, how is your holy husband.  How's the heilige Hazan.  And this iswhat she said:  Don't you know, my husband has a new position.  _______ again as Hazan in Gan Eden.  He's again the Hazan in Gan Eden,with all the tzadikim, with all the holy people.
	{R. Shlomo singing:  Niggun of Aische Hayil, which he often usedas the bride walked to the chuppah}
{FADE, End. {294}
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APPENDIX 2:  COMMENTS FROM THE PEANUT GALLERY (by sa)
A:  NOTES TO =sh_n548, as excerpted here:

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[N1}
{N.B.:  I assume this story has been and/or will be 
transcribed and re-presented many times.  Much of what makesthis tape's telling so moving, and its value as teaching, isthat R. Shlomo so honestly and completely re-evokes his ownattitude when the was guilty of "causeless hatred"}
I think it's important to transcribe R. Shlomo's stories asspoken, with no regard for how the modern consumer world inor oriented toward exile may react to some of his phrasing.
If one then wishes to publish homegenized versions, let ushave the authentic texts for reference.
I'm beginning to realize that R. Shlomo had an extraordinarysubtle dramatic sense; he runs through a wide range ofshadings of intonation and timing in a story; most of that islost in transcription. - sa}

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[N2]
{Reference? 
But Cf. R. Zelig Pliskin (Yeshiva Aish HaTorah, Jerusalem) ,Love your Neighbor, p275, citing as commentary on ChumashVayikra 19:17, Talmud Erchin 16b and Sifra, but adding,citing Chinuch 237, "If someone explicitly tells anotherperson that he heats him, although he does not violate thisprohibition (Chumash Vayikra 19:17, "You shall not hate yourbrother in your heart"), he does violate the commandment of"Love your neighbor")

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[N3]
[although R. Shlomo lets slip, below, that it had aboardwalk; ie presumably seaside; so Ben-Zion Solomon couldprobably guess which town]
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[N4]
{Cf. Kitzer Shlulchan Aruch 15:11 "The hazan...just have apleasant, melodious voice which appeals to the wroshipers, hemust be conversant with the Torah, Prophets and theHagiographa, so that he be well familiar with the Scripturaltexts of the prayer. }
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{One may not that `causeless hatred' is usuallyjustifiable, although always wrong.
So the rabbis, especially the hassidim, note that inliving by religious law one must always err on the sideof Hesed, not Din}
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[N5]
{K'dusha is the center of the amidah, which is the center ofthe morning service, which is the center of Jewish prayerservice; it is an unequivocal halachic requirement that allpresent must recite the K'dusha together. 
Cf. Kitzer Shulchan Aruch 20:11 "Every man is duty-bound torcite the Kedushah with the congregation ... "}
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[N6]
{I had assumed this was only a minhag, not halacha; one seesonly those closest to the Sefer Torah doing so.  -sa}
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B:  NOTES TO "YOSSELLE THE HOLY MISER" (Best 70s, SIDE A)

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[N7]
{Actually, in Samadhi or satori or something that sounds likethat, I suppose.  Weymos once went into samadhi in a tipi,and the Indians thought he's sick, but Cave Dave said, he'sjust in samadhi.   Used to happen in Delphi all the time; butwho knows what they were smoking there.
	Sorry to be rude but:  why couldn't Yossele act normal; there's a mitzva is giving anonymously, but there's also amitzva in giving with words of encouragement and warmth, andI reckon that's the greater mitzva.
	Don't knock the mitnogdim.
	And also, most good folks say, don't, like, do a DivideOverflow.	}

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{Commentt, sa:  I think that's the point of the story, [N8]}
 and I think R. Shlomo missed it.  This guy gives tzadaka all hislife, so of course he goes to heaven, but he never gave tzadaka with afriendly countenance, so for him heaven isn't heaven, he doesn't enjoyit; all he wants is to be back on earth and give charity -- and ifyou're stuck in someplace you don't want to be -- 
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like all those luxury liner ships of fools who put intoRhodos for 2 hours on Rosh HaShana Yom Kippur, and Ikeep trying to tell the Jewish visitors to the synagogue-- for they had forgotten to check the dates of the HighHolidays before booking, and are very deeply moved atfinding a synagogue -- and of course in R. Shlomo'sname, I try to remind them, with typical Israeli-stylecourtesy, you are always most welcome, and then I tellthem, jump ship and stay to nightfall -- 
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well, that really is hell, especially when you're too politeto say, excuse me, this is all very lovely and I knoweveryone means well, but it is tearing me apart.
    Yossele the holy miser was an idiot, says I.  Not to sayanything bad about idiots.  --sa }

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[N9]
{Comment, sa:  I once read, in Tolstoy's 23 Stories, a story about twoholymen who meet a priest, and the priest tries to teach the holymenhow to pray, but the holymen seem pretty dumb; so the priest gets backin his boat and sets back out to Sea, but then about a half-hour laterthe holymen come running out to his boat and say, excuse us forbothering you, but we forgot how to say the prayers right.
    So anyhow, I once had an opportunity to maybe check out thatstory; and it seemed to me, you couldn't walk on water with it.
    Or as R. Zalman once said, more or less:  Oy, kreplach. [Fragments for a Future Scroll, pp41--44 (Leaves of Grass Press(Germantown, Pennsylvania)  1975 . ]

-----------------
[N11]
[N.B.:  Of course punctuating the previous words, `Yom Kippur--SimchasTorah' rather than 'Yom Kippur, Simchas Torah' implies that, in asense, it is a single holiday from Yom Kippur through Sukkot toShemini Atzeret/Simchat Torah.  I think the inflection on the tapedoes not oppose such a reading, and that other considerations,including some from other input teachings by R. Shlomo Carlebach, might support it.  (Although on listening again, I think that `YomKippur, Simchas Torah' would be a more accurate punctuation.)
	I've hitherto argued that an editor ought first make available,preferably juxtaposed with his/her edit, the verbatim text.  So theone liberty an editor can take with a teaching given only orally, ispunctuation.  -- sa]

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[N12]
{Comment (sa):  I don't know what Judaism holds about 'signs'& omens.  Jesus once spoke rather scornfully of same, best Irecall reading.}
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[N13]
{Comment (sa): Hold on, Harry.  Why?  And anyhow, that ain'ta job for Interpol.  -sa }

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[N14]
{Comment (sa): Yes, the old man would have to haveacknowleged, too late, having been quite a bit of a bustard - imagine taking a woman, so shocked from the Holocaust, andthen making her hold in all that -- and then calling himselfsuper-holy -- oy, Catholic narrishkeit, says I.   -- sa}
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[N-sa1]
{Well, the fact is, my folks had friends in Cambridge, Mass.,in the 30's, Sammy and Leigh Cauman.   He was a painter, andshe later became Editor of the Journal of Philosophy, atColumbia.  They had an apartment on Riverside Drive.  Theywould have a party of New Year's Day, for folks in thedepartment, etc.  He said to me one year, Steve, you must trythe lox, it will break your heart. -- sa}
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[E1]
{TRANSCRIPTION TIME, PASS 1, ABOUT 45 MINUTES, for 15 minutes ofstudio teaching.  Estimated fair payment for transcribing one 60minute studio tape -- about 5 hrs. @$10/hr. = $50.  (Includes proofreading pass.)
{N.B.:  Transcribing live ('shiurim') teachings takes much longer; I'eestimated about 1 week for a 1.5 hour tape.   But that's my impressionof how long it's taken me; I never noted it hour by hour. }
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