;.cInput of SA1, R. Shlomo 12/6/81, Another Place, R Nachman on joy
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=sh_onjmz, revision 3/19/98 of =sh_onjoy , dated 2/14/94
R. SHLOMO CARLEBACH:  THE TORAH OF THE LITTLE PIECE OF HAM
HAON021494:sh_onjoy, --, R. Shlomo On Joy, 12/6th/81

  Talk on Joy, with particular reference to the teachings of R.Nachman.  Talk given Sunday December 6, 1981; Another Place Farm,Greenville, NH USA; lst-edit transcription by sa.
Transcription [ca. 1982] by sa, excerpted edit directly from tape.
Input [ca. 1986] (by sa) of xerox typescript=SA1:
Appended notes ca. 1992; this input corrected against originalxerox typescript, with additional Source notes added, 3/19/98.

N.B.:  Ellipses ... are as in typescript; and almost certainlyindicate that the typescript omitted some words that R. Shlomospoke on the tape.
(Parentheses almost surely were merely my attempt at punctuatingremarks made by R. Shlomo.  Almost surely remarks in parenthesesare NOT my interjected comments. )
================================================== ============== 
SOURCE NOTES APPENDED.
---------------------------------------------------------------
EDITORIAL NOTES APPENDED
--------------------------------------------------------------
Primary topic:
    R. Nachman on Joy
Secondary topics:
  Retail vs. wholesale sin  (The torah of The Little Piece of Ham)
  The RADOMSKE  Rebbe
       Spiritual resistance in the Holocaust

=================================================================
{START TRANSCRIPTION AS INPUT:}
                   
"The only counteraction for anger is if you're filled with joy..."
{Quote from R. Nachman?}

R. Nachman says the very first thing when you decide to become aservant of G-d, from that every instant on, you have to be filledwith joy, because G-d cannot stand sadness.  (There's [an] insightin this ... 
Sometimes I hate myself for it, but it's true, I {I emphasized} 
can't stand schleppers, sad people hanging me ... [when they'areasking for help, if] they could only say the same thing with joy,no problem.)

The ROPSHITZER  
{I guess: R. Naftali Tzvi Horowtiz of Ropshitz, 1760-1827; studentof the Chozeh of Lublin } 
says, don't kid yourself, sad people will not be let intoparadise; because paradise is no place for sad people.

{RETAIL SIN & WHOLESALE SIN: THE TORAH OF THE LITTLE PIECE OF HAM}

There is "retail sin" and "wholesale sin".
A "retail sin" is, like, let's assume I was coming here, and I wastoo hungry, and let's assume there was a piece of ham lying there,and nobody was looking, who'll know that I took it {0a}, runningup to my room, eating a little ham ... Let's assume it was aterrible sin; it was a little retail sin.

[But] when I'm sad, that's not a retail sin, it's a wholesale sin. It's affecting my whole being.

 ... [If I eat] a little piece of ham and I come down, and Emmy* 
didn't notice that I stole it, nothing happens.  [But if] I walkdown sad, every person that looks at me gets the creeps.  I changethe vibrations of the world. {1} It's not merely a wholesale, it'sa world [sin] ... And who am I to commit a sin against humanity,against the whole world.

*{Emmy:  Emmy Rainwater, co-host of the seminar, with MedicineStory {Wampanough Tribe, Martha's Vinyard, in Massachusetts'territory recently occupied by the USA}}


So again, the moment you go into the service of G_d, the momentyou decide to become a perfect human being, at that moment it hasto be clear to you that the greatest sin in the world is to besad.  And he [R. Nachman] says, hold on with your last strength tobe happy.  You have to feel like you're drowning in the ocean, andyou have just one piece of wood to hold onto, and the name of thatpiece of wood is joy.  You have to fight with your very life. Because if you're not filled with joy, you're absolutely drowning.

Ok:  how do you So {transcript sic} you say, "Look, I'm sorry I'msad; what should I do."  The answer, one of the answers, is likethis:

Mostly sad people are sad because [they believe that] everythingis bad; everything is black.  Everyone hates me, I hate everyone,everybody is rotten, everybody is ugly.  {1a}  

So, R. Nachmann says: can you possibly find ONE person in theworld who is not SO ugly.  (You must have once met someone youloved.)  
	You think you're terrible?  [Ok, let's assume] it's true. 
 
{N.B. (sa): I remembering noticing that the way R. Shlomo saidthis was simply:  "You think you're terrible -- it's true." Playing devils'_advocate, as it were. -sa
{ COMMENT (sa): One who presumes to improve on R. ShlomoCarelbach's wording is apt to have started off with some ratherprovincial presuppositions.}

But maybe, one day in your life -- you see, if a person is sad,you can't argue [with them] because they're too stupid to arguewith; you can't tell them they're not ugly; they'll tell you, Iknow I'm ugly, I'm not stupid.  [So you say, ok] it's true, I'mconvinced.  

{REFERENCE (sa): Cf. R. Nachman's tale of the Prince who thoughthe was an animal; so the wise man cures him by pretending he toois an animal, and getting the prince to be a self-improvinganimal, until he evolves back into a Prince.}
  
But ... was their ever one day in your life when you werebeautiful?  Was there one moment when you soul was shining?  Ifyou got one moment in your life -- it's unbelievable; a goodmoment; so jump out of your skin with joy, that G_d gave you onehappy moment.  And maybe G-d was ready to give you another happymoment.  So R. Nachamn says, if you see a person who is sad ---

R. Nachmann says, basically, you shouldn't tell stupid, dirtyjokes, but to make a sad person happy, you can tell any joke inthe world.  (Some people overdo it, but anyway -- ) Just to get alittle laughter out of it.

R. Nachaman says something which [has been] proven today -- you'renot doing G_d a favor when you're happy, you're doing yourself afavor because -- (sad enough, this is the sad truth) -- sicknessonly comes upon you when you're sad. {2}  If you're completelyfilled with joy, sickness has no admisssion -- not a phsyical, ormental, or any sickness in the world cannot reach you -- and evenif, G_d forbid, it reaches you, it is so much on the outskirts ofyour being, that it takes no time to heal it.

But if you're sad then when sickness, G_d forbid, falls upon you,it takes over your whole being.

He also says, you are not sad because you're so sick, you're sickbecause you're so sad.  If you were happy, you would not be sick. It's no use walking around saying I'm sad because I'm so sick,you're getting sicker because you're so sad. 

So what you have to do is -- 

R. Nachman says -- one more thing -- can you stop being clever forone hour?  You're sad because logically, cleverly, you have aright to be sad.  You're right.  So be a fool for one hour.  BeG_d's fool for one hour.  Have you ever seen Fools?  They'arealways happy.  And this is not stupid, they have something holy. In kabalistic terms it's called schutus dekadusha {Correct Hebrew, RG} -- the foolishenss of holiness, the holy fool.

Then he says -- the deepest depths -- you think, when you are sad,you really have a little perspective on your life?  You are sadbecause [you think that your] life is not in order.  Do you reallyknow what's going on with you?  R. Nachman says, I promise whenyou are sad, you can't even think straight.  But if you are filledwith joy, then you can really put aside one hour and really thinkclearly, what am I doing with my life.

Let me say something even deeper -- this is really very strong: G_d refuses to send messages to a sad person. G-d is readly to letyou know what to do, but if you walk around with a long nose, G_dis not interested in talking to you.  But if you are filled withjoy, G_d lets you know what to do.

Then he [R. Nachmann] says one more thing.  The most importantthing in the world is to pour out your heart before G-d.  Talk toG-d's ___________.  When you're sad, there's such a wall baetweenyou and G-d, you can't pour out your heart before G-d's[Presence?].  But if you're filled with joy --

Wehn someone is sad, you cannot relate to that person, they're sointo their sadness they make 2 million walls around them, and youwant to tell the, "It's ok, I'm with you, I love you, I care foryou," -- it doesn't reach them because they've put of millions ofwalls.  And the same between them and G_d.  G_d can't reach them. But if you're filled with joy --

You know, I want to tell you something unbelieveable, withoutsounding sad.  There were some peple in concentration camps inAuchwitz -- ____________ ?Chaddische mensche?  -- who walkedaround filled with joy.  And would you believe, someone told me,thee were two Chaddische _______ in his bunk or bunker, inAuchwitz, who would literally dance all through Friday night -- --??Yitzkor maukushe?? -- shomer Shabbos. 
	That is -- strong.


{THE RADONSKE REBBE (REB SHLOMO, RADOMSKE) }  
{I guess this is:  Rabbi Shlomoh HaKohen Rabinowitz of Radomsk --The Tiferet Shlomoh, (b. Wlosziva, Poland, 1803; d. Radomsk,Poland, 1866. 
	But that is the wrong time-period; so maybe R. Shlomo misremembered the name of the Rebbe (or maybe I mis-heard; but atthat time I knew no names of Chassidic Rebbes}

One of the greatest Rebbes in the world before World War II -- theRadomske Rebbe, one of the holiest masters in Radomsk, a city onthe [Polish side of the ] border of Germany -- after the FirstWorld War, Poland was so poor that a lot of them moved to Germany,to Berlin.  And he was afraid that a lot of them would stopkeeping Shabbos.  So he said to them, ________ go to Germany underone condition -- that I become a partner in 10% of your business. I promise you you'll get rich -- so the most unbelievable thinghappened; all those people who were his partners become multimulti-millionaires.  It sounds like a joke.  Do you know that theRadomske Rebbe owned half of Berlin in apartment houses?  Do youknow what he did with his money?  He had a Yeshiva of 30,000children.  And he, with his own money, with the money he made fromthose apartment houses, supported 30,000 kids.  And they weremamash, his children, he supported them, he took care of them ...And the saddest thing is, that from all those 30,000 chldren,there are only five left.

{THE RADOMSKE REBBE:  SPIRITUAL RESISTANCE IN THE DEPTHS OF THEHOLOCAUST}


But I don't want to tell you the sad thing, I just want you toknow that when he and his son came to Auchwitz, they changed thewhole camp, because they were so filled with life, with joy.  Whenpeople came home at night they were beaten, and wounded, and sadand they [the Rebbe and his son] would say, 'Listen, this is notthe way -- you're helping them [the Nazis], right?  They want youto be sad, they want you to be broken.  So you're doing everythingthey want you to do.  Don't you have a little character?  Let's dowhat they don't want us to do.  They least thing is, they don't usto be happy, right?'

All night long, they were teaching and saying Torahs, and the nextday, when a Nazi beat up a Jew, they [the other prisoners] wouldsay to him, 'You remmember what the Rebbe said last night'.  Itwould give them strength.  And sad enough, for four weeks, whilethey were there, I heard also from people who were there -- it'sunbelievable, especially the Shabbos -- it was like paradise.  Butwhen the Germans saw that they had taken over the camp with joy,they took the Rebbe out, and his son, and shot them.

Just now [12/81 ] they are reprinting his teachings.  The RedonskeRebbe, he was also called Reb Shlomo Redonske __________ , 

{REFERENCE (sa):  Avraham Yaakov Finkel, The Great ChassidicMasters, pp157-160 has 6 excerpts from Rabbi Shlomoh HaKohenRabinowitz of Radomsk, The Tiferet Shlomoh.  
A.Y. Finkel notes:  Tiferet Shlomoh by Rabbi Shlomoh HakohenRabinowitz of Radomsk.  First printing in Warsaw, 1867.}  


{R. NACHMAN'S TEACHINGS, CONT.: "THE FEET KNOW"}

One of R. Nachman's strongest teachings is that you can fool yourhead, yo can fool your hands, but you cannot fool your feet.  Soif I say, `do you notice how happy I am? -- unbelievable -- I'msinging with joy' -- how do I know that I'm not fooling myself. The answer is very simple.  If someone says, "Ok, you want todance?" and I say, "Really, I'm too tired," then [I'm] lying;[I'm] not happy.  I'm saying to myself, 'You know, I'm absolutelyas rich as Rothchild," I look at my feet -- no reaction.  I say tomyself, 'You know, I'm SO beautiful -- '

Sometime you go to a wedding and you can't get up to dance,because there's absolutely no love in the air.  Your feet pick itup.  [Other times] you go to a wedding and you absolutely can'tstop dancing.  In your head, you don't know the difference --__________.  Always know.  So R. Nachman says, if you want to testyour joy, watch your feet. {3}

In Hebrew, one of the thee major holidays is simply called shaloshregalim, the three feet, because when you are happy, it's not thehead, or the hands, but the feet.  The fourth foot would be whenthe Messiach is coming; right now the wagon is still riding onthree -- 

{R. NACHMAN, CONT: MITVOT AS INVITATIONS}

Now suppose I say, I kow all this, but I still can't get ittogether.  -- R. Nachaman says, you must know, whenever you do agood deed, at that moment they're not only opening the gates inheaven for you to do a good deed, at that very instant they arealso opening gates for you to be happy. Beacuse how can you dosomething for G_d without joy?  So since G_d wants you to do it,`He' also opens gates for you to be happy.
    
So if you're sad, and heartbroken, and someone calls you up andsays, can you do me a favor, and you answer, right now I'm too sadto do you a favor -- crazy -- right now G_d was opening gates ofjoy for you because you had the chance to do somebody a favor, atthat moment G_d would have opened all the gates of joy for you. So R. Nachman says, if you can't get it together, find one personand do them, mamash* 
a favor, and at that moment all the gates of heaven are open.

*{DEFININTION: MaMaSh: Klein:  PBH, substance, reality,concreteness; from MMSh (=to touch, feel; sa: BTH*, fr. Rashi,indeed, for'sooth; an intensitive used by R. Shlomo like salt.}  
* BTH =Baal Tchuva Hebrew

           
{`GREET EVERYONE WITH A SMILING FACE': THE MITZVA OF GOOD VIBES}

He says one more thing.  This is the deepest depths -- forgetabout doing somebody a favor.  Do you know, when you are happy,how much life you give to the people around you?  Do you know howmuch death you give people when you are sad?  He says, do you havea right to kill the people next you?

[Interjection from participant unaccustomed to hyperbole: "Boy, ifthat's not a guilt complex."]

So he says, do you know what you are doing when you're filled withjoy?  You're absolutley emanating life.  And he says, I want youto know, the greatest thing in the world is to give life tosomebody else.  What's the most G-d--like thing in the world? It's giving life to people, giving life to the world.  

{Comment (sa): As-it-is-said, we are forbidden to emulate theDivine Attribute of din {severity, rigor,} but enjoined to emulatethe Divine Attribute of hesed {loving-kindness, grace,magnanimity}}.  

So the moment you're filled with joy, you are absolutely on a G_dlevel, on the highest level.

Most people have so much pain inside, not only they have nobody totell it to, they don't even have words for it.  Because mostpeople are filled with pain.  R. Nachman says, they have so muchpain, and they don't have words for it, but it is written on theirfaces.  When you walk around with joy, and you make that personsmile, you erase a little bit of that pain which has no words.

And when you erase that pain which has no words, eventually theyopen up and they tell you their problem.  That's ok.  The momentit hurts, it's already like, in the upper spheres.  Because it wasso deep, they couldn't get it out.  But when you are filled withjoy, you have given them a little life, and they can bear it.
                                 
{PROTECTING CHILDREN WITH JOY}

Then he says, the greatest way of guarding your children, thatthey should always be alive, they should always be happy, theyshould always be well, is if parents are always happy, their joy____.  What they really need is for their parents to be filledwith joy.  And the joy of the the parents is like a little wallaround the babies.

One more thing.  What is really called joy?  How much joy do youneed in order to say, I am happy?

When I meet a girl I love the most, I don't have to say, 'Ok, whatshall we do' -- as if meeting her were not enough, there has to bea little addeded attraction -- a little movie, a little dancing --I'm completely filled, I'm completely elated, that's it.  Maybewe'll go to the movie also, but who cares?  So R. Nachman says,joy is, that this movment fills me so much, that I don't needanything in the world, I don't need anything else.
                  
{THE ENHANCEMENT OF MITZVOT WITH JOY}

And he says, you know what it means to do a mitzvah, to do a gooddeed, to do somebody a favor?  That this doing somebody a favorfills your heart so much that you could live on this joy. Sometimes someone asks you, "do me a favor," and it's so heavy youdo it, but it was not done with joy.  And imagine if you do itwith so much joy that just this one deed could keep me goingforever.  You know how much life there is in that favor?  How muchholiness?

Then he says one [thing] more:  you need a lot of chutzpah 

{DEFINITION: ChuTzPaH: Klein, PBH: insolence, impudence,impertinence; sa: BTH, fr. Heb./Yiddish, an indefinableindispensable term designating survival technique for spiritualpeople incarnated in the rough-and-tumble, hurly-burly materialworld; what turtles don't do} 

you need a lot of audacity, to make it in this lifetime.  and youdon't have this audacity unless you're filled with joy.

     Mazeltov.  Let's sing one more sweet song, brothers.

END TRANSCRIPTION.
=================================================================
.p
COMMENTARY FROM THE PEANUT GALLERY:

Postscript (sa, 1992?):  Another Place Farm, in the late 1970s andearly 1980s, served as a sort of eclectic New Age conferencecenter.  It is, or was, in Greenville N.H.  Greenville N.H. is inthe southern New Hampshire hills.  This seminar had the usualbunch of aging hippies, plus a nice young frumie-yuppie couplefrom Brookline with a nice new car, followers of the BostonerRebbe.                             

At one point a good (non-Jewish) woman with a new baby, the fatherof which was Jewish, spoke of her opposition to circumcision; whenshe persisted in arguing the point with R. Shlomo, he pointed outthat by halacha the baby was not Jewish.  That came as a bit of ajolt. 

The day R. Shlomo was to return to Boston there was a bad icestorm; most of the roads, especially in the country, were not yetsanded, and driving was considered `inadvisable'; or moreprecisely, idiotic.
A hanger-on with a funky hippiemobile, which had pretty smoothtires I think, was the first to offer R. Shlomo a ride back toBoston. 
 
Considering myself, as usual, the superego of hippiedom, I hustledthe Schaefers to offer R. Shlomo a ride.  They had a nice rathernew car with, I think I recall, radial snow tires.  And besides,the doors closed and there was a heater. 

Of course they were glad to, delaying their departure accordingly. I conveyed the offer to R. Shlomo, but he said, as I recall, "No,I've got to go with him."  I still don't know what that meant.
 
(Once in the 70s R. Zalman Schacter demanded of the universe thatit explain was R. Shlomo, who could have been head of almost anyyeshiva, always had to shlep around, always lugging a fewsuitcases of sforim, with the help of whatever hippie hangers-onappeared in time.  
	Once I heard R. Shlomo sing 'Adir Hu' at the Mimounacelebration in Sacher Park in Jerusalem, hailed as Prince of Torahby 5000 Sephardim.   (R. Mordechai haLevi was on stage with him,playing trumpet.).  This was one of the first years of Mimouma,maybe the first; it was a very important gesture of the yachadut,unity, of the Jewish peoples of Isarel. 
	{Mimouna is the 8th day festival after Pesach; when MorocanJewry went to eat bread with their Arab neighbors.   R. SamIntrator recently spoke on it, as noted in the reb-shlomo LISTArchive =log9704.} 

  (R. Shlomo's remarks that day, as I recall it recounted by aband-member from Meor Modi'in, probably Ben-Zion Solomon, was: "Ona day like today, I wish I were Sephardi.  But what can one do.") 
 
	That icy morning, with the sun sometimes shining brightly, 
the more I tried to organize a safe ride for R. Shlomo withstraight people in a straight car, the more things seem to gettangeld up;  instead of one person driving R. Shlomo, an entirecaravan, with just about everyone in the place, developed.  Morecars were added as more people discovered it was imperative thatthey come; at the last minute a car was added to accommodate thehound-dog of one of the hippies, lest the former be disconsolate. I hustled the yuppies to stay with the caravan until we got to thecleared main highways of Massachusetts, about 50 miles away.  Theydid, dutifully pulling off with the rest of us at everyappropriate rest stop, gasoline station, and Doggy Diner, where Isuppose I bought and tried to press hot coffee on at least thedriver of R. Shlomos vehicle.  Eventually we got to the clearedhighway and the Bostoner yuppies waved goodbye and pealed out forBrookline; and so "all's well that ends well".

  
================================================================= 
COMMENTARY FROM THE PEANUT GALLERY:  FOOTNOTES:
Notes 1981 {updates 1994}

{1}  Cf. PVK, eg his suggestion that consicousness adheres moreclosely to a wave than to a paritcle model, so that the thoughtsof all persons interpenetrate, as waves from all disturbances toclosed fluid body, eg a dish of water or lake, interpenetrate.

{2}  Cf. a suggestion by PVK that depression may triggearpotentially carcinogenic activity by the pancreas.

{3}  That is, how do you determine that joy is authentic, afulfillment of your real being, and not some sort of intoxicationof self-delusion.  With the proliferation of cults {most recently(1994), the Cult of Prozak} and more obviously secular forms ofbad faith, the question has a poignant timeliness.  


{0a, 1994} 
The example is, presumably, hypothetical; it is not obvious thatR. Shlomo would have known the distinction between a hickorysmoked ham and a baritone French horn.  And anyhow, Another Placewas glatt vegetarian. 

{1A, 1994}.  Note that this sketches the outlook of clinicaldepression, and in that context cf. Art Green's oxymoronicallytitled book, `Troubled Master'.  
(I mean:  like the Prophet Muhammed, peace be unto him, said; thereal jihad is the one one fights with oneself; mastery is firstand foremost over one's own troubled emotions.)  

In the few decades that I've occasionally listened to R. Shlomo,I've noticed him getting angry at only two things:  adults hittingchildren (which he is inclined to regard as a summarilyexcommunicable offense), and Art Green's use in his study of R.Nachman of the academic convention of referring to a teacher,however distinguished, by last name without title.  R. Shlomoseems concerned that the academic study of hassidic teaching tendsto exlude the spiritual dimension, and result in a 2-dimensionalintellectuality; and that taking the trouble to use thestylistically awkward honorific 'Rabbi' (or Rebbe, Rav, R., R')may at least warn one of that risk.

{2a}  Cf. PVK:  `You may think that you need to be loyal to yoursorrow; but your sorrow can take care of itself.'   Both PVK andR. Shlomo (Cf. Yakar notes, 12/93?) have noted that one can besorrowful and happy at the same time.  I suppose that's whatstring quartets, esp. the late Beethoven quartets, are about --the recognition that as human beings we can, if ever we get boredwith thinking, feeling and acting like animals, simultaneouslyhold multiple, contrary, thoughts and emotions.  I suppose that'swhy it's not considered unmanly of gentlemen not to punch outeveryone who insults them.

PVK often retells, as if paradigmatic, the legend of the monk whobecomes a jester.  
	Jiri Langer (in Seven Gates, republished by Aronson) recountsa similar tale of the hassidic Rav Naftali, who passing a weddingparty where the bride demands a jester ("badchen"), passes himselfoff, anonymously, as such.  
	Norman Cousins (editor, Saturday Review, USA) wrote a rathercelebrated article of how he cured himself of a rather seriousillness by laughing at, if memory serves, Marx Brothers films.  	And indeed, the Readers' Digest, that bellweather of theEisenhower Era  and pillar of WASPdom,  had for years a featureentitled "Laughter -- the Best Medicine".  Indeed, it may be thatthe release of all positive emotions is healthful; it has beennoted that the elderly do better if they have pets upon whom toexpress love.  And Wilhelm Reich noted that suppression ofemotion, eg anger, expresses itself in physical 'armouring' andmay lead to serious illness.
Within yoga the Rajaneesh movement, popular during the 70s despiteits cult-like trappings with many young psychologists in the USA,encouraged the expression of emotion; although PVK commented,perhaps with that it mind, that 'having let the Jack out-of-thebox, it's apt to be difficult to get it back in again'; followingHIK, he has noted that impulses ought not be suppressed, butshould be channeled.  This is, of course, the Jewish notion of`circumcision', and underlies the Jewish approach to sexualmorality.  Abnormal impulses are neither denied nor condemned; butthe indididual is held responsible for channelling them, at thecost of a loss in personal pleasure, into socially acceptableforms.  That notion is quite prominent in the Musar movements, inChabad; and indeed may be the primary principle of Israel society,and the reason why it can offer an exceptional measure of personalfreedom despite maintaing itself as a garrison state.  

================================================================= 
{ COMMERCIAL (sa): Political correctness is avoda zora. }
===============================================================
SOURCE NOTES:
	Talk given by R. Shlomo Carelbach 6 Dec 1981
	Tape lost; maybe Schaefers have a copy; maybe I (sa) have acopy in retriveable storeage.
	This doc is in effect a re-typing of the excerpted edittedtypescript I made, probably winter or spring 1982, directly fromthat tape. I have a xerox of that typesript, and have checked thisinput against it.  I have tidied up punctuation, and incorporatedcorrections of Hebrew made by RG, but have not otherwise alteredthe typescript.  Ellipses (3 dots, ... ) that occur in this inputare all copied from that typescript, and almost certainly are usedto indicate that I omitted from transcription words of R. Shlomothat were on tape at that point.   

	As far as I recall  I used parentheses only to enclose wordsspoken by R. Shlomo (but parenthetic to the point which theyinterrupted).  But it is possible that the remarks enclosed inparentheses were my interjections.
	{ Nowadays I use only {squiggly-braces} to set off myparenthetic remarks (so I try not to use parentheses at all).}
 
  I use square-brackets [  ] to enclose words not spoken by R.Shlomo, which I have added to clarify the text (which was usuallynecessary only because I took words out which etc.
	I use {squiggly-braces} to enclose comments that I add atthis present input.

	CORRECTION to remarks in =joy.inq and =rsdr0398 and=hanuk81a:  I typed a lst-edit directly from tape, noting "I havenot transcribed all the words on the tape, though I have tried notto omit any substantive remarks.  Whenever I have added words thatwere not on the tape, I have enclosed them in brackets [ .... ]."

	The preceeding version was my input, ca. 1986--1988, probablyat Eliahu Gal-Or's Intellectual Stock Exchange (on Rehov BenYehuda, Jerusalem), of that typescript.   However, the version Ihave here is dated 14 Feb 94, HaOn.
  (This was subjected to a bit more editting by RG as =joy.inp;I've incorporated his corrections of Hebrew in this version.  Oneof the above seems to have served as at least partial source foran editted excerpt Posted to LIST by MO 12/31/97.)
================================================================
EDITORIAL NOTES:

{ellipsis (3 dots ... ) are only copies of the dots in thetypescript, and almost certainly notedellision in transriptionfrom tape; ie, note I left outwords spoken on tape by R. Shlomo, as I transcribed. 
Well:  That's what I've done ever since I stopped typing with my toes, inBelmont (Massachusetts) Senior High School; but today make I mention of MeriamWebster's sins:  the 10th Collegiate edition (1995, Springfield, Massachusetts-- but what do they know  out west in the boondocks ) -- distinguishes between3 dots, 4 dots, and a line of dots.  "Ellipsis (or suspension points) (1)Indiates the omission of one or more words within a quoted passage.  When fourdots are used, the ellipsis indicates the omissin of one or more sentenceswithin the pasage or the omissin of words at the end of a setnece.  The firstor the last of the four dots is a period {or possibly a passing fly-poop --sa}.  A line of dots indicates omission of a line of poetry. (3) indicateshalting speech or an unfished sentence in dialogue."
	Well, just because Noah Webster looked like Ben-Zion doesn't mean he'sthe Rebbe of Input; I consistently have and will still use ellipses, with 3 or4 or as many dots as I feel like, only to indicate an ellision of however muchtext I elided, from one word to a large chunk of it.  And likewise, wheneverI'm tempted to use  3 dots to indicate ... "halting speech or an unfinishedsentence in dialogue" I consistently have and will use instead -- two dashes --spaced at each end.  
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