One Piece Episode 169

For episode 169 my dear friend and long-time collaborator Brian Chase returns to the podcast to talk about his newest venture, Chaikin Records. Recorded in the work-in-progress recording studio in his Brooklyn basement, Brian talks me through the idea to start his own label, his grandfather for the he named the label, his long-running project Drums & Drones and much more. As a special treat, Brian demonstrates a piece for Drums & Drones. There's no one better than Brian.

One Piece Episode 169

Inuyasha's group arrive just as Kagura completely disintegrates into the wind, leaving nothing behind (except her fan, as seen in episode 10). Sesshōmaru begins walking away now that he doesn't have a reason to linger any longer, but is stopped by Inuyasha, who asks Sesshōmaru if Kagura suffered in her final moments. Sesshōmaru looks up to sky, prompting everyone to do the same as they catch sight of the feather; he simply says "She was smiling." Sesshōmaru walks away, as Inuyasha's group continues looking at the feather, sadly watching it be blown around in the breeze.

Erik J. Olson:[inaudible 00:20:11], everybody. If you would like to check out more episodes like this, you can go to thisisarray.com/podcast. We have over 150 interviews organized by practice area and by state. And if you are looking for digital marketing for your law firm, please consider my firm, which is Array Digital, we are at thisisarray.com. We provide website design, search engine optimization, online ads and social media. Susan. Thanks so much.

RUBIN: He seems to be the one who really broke down the walls of anything sounding like a band. I think up until the time of Eno, the idea of the band being the centerpiece of the recording was the thing that you built on or veered from, but it was the central idea, was the sound of the band.

Mario Tennis: Ultra Smash The Darker Age of Nintendo is the 19th episode of Scott The Woz Season 4 and overall the 169th episode, as well as the 2nd episode of The Dark Age of Nintendo. The video was uploaded on June 1, 2020, by Scott Wozniak on Scott The Woz.

The episode starts off with Jerry Attricks having a therapy session at his mirror, something that was mentioned in the first episode of the trilogy. He then opens the door, only to find Scott ready to talk about Mario Tennis Ultra Smash. However, Attricks was not ready for him since its daytime, and he is a night therapist. He eventually agrees to give Scott therapy. Scott proceeds to talk about the second game that brought him to therapy, Mario Tennis Ultra Smash.

Jeff and Chris reflect on the painful legacies of some deeply problematic numismatists in the first episode of 2020. They also take a look at Coin World's first ever January issue from 1961 and talk about the treasure ship El Cazador.

[Page 148]that they had just made while beginning to pour the foundation of the Amshinover prayer house that on one side leaned against the wall of the besmedresh.This did not stop the market activities or the artisans, or the shopkeepers who were all artisans but with an open door to customers, and the regular early pray-ers from the fish market and from the nearby side streets and lanes, from jumping very early into the unfinished besmedresh, which was for them a gifted yeshive to spare them from having to run all the way to the old besmedresh and be breathless all the way. And what was the flavor of the praying in such a lonely place? (The khay-odem prayer room, in a nearby street, did not exist yet.) And before they had set up the two long tables pushed together on both sides of the holy ark and the four long benches around them, or before the large Talmud volumes, mishnayos and other books that the congregation donated had appeared in the bookcases along the plastered wall, the besmedresh attendees came, the teachers of that area: Arye Meyshe Aron's, Avremele-Mayer Kortser's, Botshe Avrom Mikhl's, the horse-dealer and his nephew Itsl Fridman's son Gedalye-Borekh, the handsome young man, a good teacher with many good traits, Kalman Yekhiel Fridman's brother.And so another besmedresh was added, for Torah and prayer. But there were no elder, settled regulars as in the old besmedresh, in the new one. The study without supervision also drew young men from around the old besmedresh, and when the above-mentioned big tables were in place that gang carved the sixty-four square chessboard layout into them with pen knives and “gypsy shivs” (they did not have the effrontery to do that to the one on the Eastern side); and they cut up old white pasteboard boxes to make little square tokens inscribed with king, queen, old man, horse and so on for all the chess pieces down to pawns, and blackened some with ink. Then they took an extinguished match and cut up the top so that it was soft like a paint brush. Thus they had black and white chess pieces and played a game of chess when they did not have a great desire to study. In any case someone soon wandered in to get a look, a son-in-law on dole, and while looking sat down for a game of chess. Among the best of the drop-in chess players was Henekh Dovid Itl's, a true quiet Hasidic young man, very modest, with Torah and wisdom, who used to begin by singing “A go!” inviting himself in: “Thieves, what are you doing? Have you finished ruining it, bungling!”[Page 149]That is how a poor young man stumbled in, under whose small cloth cap there was a well-cut and smoothly combed mane of hair. He was drawn to the new besmedresh in the cold, cloudy autumnal days after the Days of Awe (I have already spoken about winter). The two tall, handsome, clean, caulked heating ovens reached up high to the little curtained windows of the women's besmedresh which was heated with rock-coal and was closed with double hermetic little doors with beautiful brass handles – unlike the big, awkward, clumsy brick oven in the old besmedresh that often smoked and if you just stood near it you would be covered with lime however great you were, and it could not be cleaned off unless you took off your cloak and were left standing in your trousers. Not a pretty picture.That is how the younger boys also arrived from the old besmedresh and before you knew it you could hardly manage to get your bearings; the old besmedresh was almost emptied of its pupils. There were only a few of the older young men left. Avremele Meyshe Leyzerke's, the tailor's, the short-sighted talented scribe with the beautiful handwriting and the wagon-driver's neat one, the well-groomed, quietly smart young man, Khayim Kheykl, Rov Zelekl's grandson, the fine singer, Avremele Ziskind's with a finger cut off from his left hand (probably due to the Russian military draft). [A missing finger might impair a man's use of weapons and thus save him from conscription. Ed.] Of the younger ones Yisroelke Tsibule, the big red rash, Khone Dovid Gitke's, the tall shoemaker's and Meyshe Botshe the vinegar maker's, the one who knew Russian. In short, the old besmedresh, a place of Torah since ancient times, was beginning to empty out. The first to remark about this were the hasidic shopkeepers near the large market square, who ducked in to warm up a little and perhaps look into a book for a while.Recognizing the emptiness they asked the old shames Reb Shmuel Ali and Reb Ben Tsion the shul-shames who recited the “ayn yankev” for the congregation in the new besmedresh: Where did this emptiness come from? They shrugged their shoulders, they did not know. But when they asked Khayim Yosl the carpenter, the gabay at the besmedresh, who lived near the new besmedresh and saw everyone who studied there, he said one could conclude that they were drawn to the new besmedresh like a magnet, where the pupils were without supervision the whole day. Free as birds. Besides that Ayzikl Shimshon the hat-maker's son-in-law even had a snack table in the besmedresh in the front corner where one could get a little sausage, a little sweet roll, a “shpigele” (a cookie with a candy set in the center), a thin matso with a sweet glaze, a small bottle of dark beer that[Page 150]the dark Khayim the school teacher made himself, and also various whiskies and appetizers for any occasion. In particular he would give things on credit, and all that drew the young people who were beginning to study on their own.In short the men began to consider how they could make the old besmedresh a place of Torah again. How could they allow such a holy place to be empty, the place where the great saint Rebi Leyvi Yitskhok Berditshev had prayed? (After he had fled Zshelekhov.) And it was a comfort to them when the best students, who lived in the neighborhood, came to the old besmedresh to join the holiness of prayer – Ber Leyb, Yoysef Akive Yosl's, Itshe Mayer Avrom Yenkl's. And they also discussed it with Mendl Reb Leybele's who lived in the neighborhood and arrived at the general opinion that they should send several boys from the hasidic prayer rooms and sons-in-law on dole to study every day at the old besmedresh.So they spoke with the gabeyim of the hasidic prayer houses and with newly-weds to fill the old besmedresh and study diligently. And it was frequently said that if one wanted to study earnestly one should go to the old besmedresh. And so boys went there for the Thursday watch-nights when they stayed up all night studying in the old besmedresh where on the left side of the holy ark there was a watch-night table. And on those evenings there was not a seat where a Talmud lay closed.

The group that had decided to study where the big Thursday watch-nights were held were joined by members from the Kotsk and Aleksander and even the Ger prayer rooms, whom we had studied with in the same kheyder – Elezar Kalman Yekhiel's, Avremele Mendl Hagadol's and Yenkele Yehoshue Yosl's, the only one who had studied in a yeshive and came home so polished that he shone. He was all of six months older than we were. Yet Shaye Yosl, the wagon driver with a silk kapote, could not keep him in the kheyder any more and Yenkele said, “If that's how it is I will go to Lomzhe, to the yeshive.” Now, arriving home, he told us how un-observant they were there. He himself saw a rov who was praying without a waist-sash, and who did not have long peyes but had a short kapote,[Page 151]long trousers and no shtreyml, only a hat with a high crown. This rov went around in such a get-up as is popular with the simple Jews! Indeed, he told Shaye Yosl that one even became Enlightened [with secular learning] there. But Yenkele, who already smelled a bit of “Lite`” [Jewish Lithuania] said that he, God willing, without an oath, may go to another yeshive at the beginning of the month of mar-kheshven, perhaps in Bialystok. And since he was a person of order we had him make arrangements for everything we needed for the watch-night.The first thing that Yenkele Shaye Yosl's asked for was a large shabes tablecloth, a loaf of sifted-rye bread and a loaf of bolted rye bread, potatoes, knives, spoons and forks. We spared nothing for him. He had traveled many places, but we were not yet used to forks. Further, about white rolls, a shabes khale? It was already Thursday; in the evening it would be fresh. So at Mindl Mayer Potshner's we bought a fat “potshtove” herring. Shulke the Rov's, who lived nearby, brought an old copper container with two handles for washing before eating, as the law says, so that we would not put our hands under the hand barrel. Later we went to Khaye the bakeress, Rov Naftali Pinkhas's wife, and bought fourteen oil-cookies for a “twenty piece” and a few egg cookies. But when Khaye the bakeress asked us why we bought these and we told her, she added some things, a few poppy-seed cookies and a braided shabes khale; and when we were standing at the door and she called us back and asked what else we were preparing and we told her, she ordered us to bring the herring, but quickly, it was already Thursday night, a gold coin a minute, and when we brought the herring she very quickly cleaned it. She gutted it, scaled it, cut it up, sprinkled a little ground pepper around the rim of the plate and said, “Here, this is for the potatoes, and the rest of the herring will come later.” And when we came later it was all ready, on one plate chopped herring with onions, sugar, vinegar, softened squeezed khale all mixed according to taste. And the long pieces of herring milt on the sides, as mixed to taste, lovely and full of charm. She said, “Here, this is a scrub-brush” (that's what she called it) and on the second plate, chopped herring with curled scallions, sweetened water with vinegar, the roe on the side. Just as at a wealthy meal. And taking two covered plates from a shelf on the wall she said,[Page 152]“Don't keep the food uncovered.” She wrapped them in a cloth, and pushed a few fresh buns with onions and poppy seeds into our pockets and told us to deliver the plates without fail.Not bad, this would do us very well, we did not have much money. Our mothers had told us that, instead of spending money, they would give us cooked food like a hasidic dinner.So we went in to the besmedresh with all the goodies and also with the blessing that Khaye the bakeress had wished us with such bright beams in her damp eyes: We should always be happy to study the holy Torah.We put the already-roasted potatoes into the fire of burning coals so that they would not get cold, when Yenkele Shaye Yosl's said, “Friends, we need a quart of whisky [yash] – yad-shin is an abbreviation for fear of heaven! Someone run and get a little aquavit.“ And since we had some money left as Khaye the bakeress did not want to take it, Yenkele told us to buy more snacks from old Khana Khaye whom we used to call Rov Khana Khaye because of her age, such a tiny woman, in a tiny little shop, and such a tall husband. We went into the old woman's shop, bought thirty-some syrup cookies for a gilden. She added two more for us. That emptied out the glass cabinet, which was hanging shakily. And while she counted out the syrup cookies (several times over) we peered through the windowed door and saw the tall canopy bed, the only one in town. From Khana Khaye we went to Grune, with the crooked head, as the front of her bonnet was always twisted around over one ear and when someone spoke to her she spun her head around so quickly that her bonnet slid over to the other ear. From her we got several little sausages at three kopeks each and went back to the besmedresh. Meyshe Yisroel Mendl's had arrived with a kettle of sweetened tea which he placed in the oven. He took glasses and little pots from his pockets. After him came Efroym Rokhl-Fishl's with a pan of liver with onions and with that the preparation was finished.The crowd gradually dwindled and we were left alone. Rov Simkhe Yoel the elder assistant shames with the wide fur collar gave us several havdole candles – the work of the old Rov Eli Toybe's – in case there was something wrong with the lamp and he was the last to leave the besmedresh. Now we sat ourselves[Page 153]around the watch table, which was low, and low over it hung a lamp; almost everyone was seated against the wall with their backs to the window so as not to look out at the shul opposite, about which people said that the dead came at night to pray there. (Later we forgot about that.)We talked about beginning a Talmud tractate and finishing it, and after a deliberation decided someone would go to the bookcase, close his eyes and touch a thin volume of Talmud, take it out and then we would study it. So someone took out the tractate Khagige [Holy-day Temple sacrifices], which had no more than three chapters. We studied it in sets of two to a Talmud. And if something was difficult for both of them, one of them clapped over the Talmud, everyone paused, and someone who knew explained it; and if no one knew everyone dug into it and in the end found an explanation. Thus we studied with desire and fire the first chapter about the obligations when making an appearance at the Temple. Everyone was obligated to appear at the Temple during the three [pilgrim] holidays [peysakh, shavues, sukes]. It was a tractate we had never studied before and yet it was so familiar, like places in the twenty-four books of the Bible. We had just begun to study and we were already the pilgrims in the land of Yisroel, among those walking to Yerushalayim. We were in the Temple. With the Kohanim and Levites at the offering of agricultural products. Close to the burnt animal sacrifices that no one ate. The complete sacrifice, because besides milk and a few small things one could eat everything in Yerushalayim; the sacrifice was called the “complete festivity.” In short we traversed all of Yisroel's roads and ways. It was very good for us.Then all of a sudden we came to an impasse and stood still at “They may not expound upon the subject of forbidden relations in the presence of three, nor the narrative of creation in the presence of two, nor the vision of the heavenly chariot in the presence of one” – and we had to leave Erets Yisroel, and Yerushalayim, and the Temple. Something so difficult, go try to understand what in the world is the story of the “heavenly chariot”? Here we had to wade into the commentaries. And saw how the Bartenura raised a cry against RaMBaM's because he said that the story of Bereyshis was the character and the story of the heavenly chariot was just an idea. So, do we have to go mixing in with RaMBaM and Bartenura? We quickly stopped muttering about the commentaries and it was not long before we were once again in Yerushalayim and in the Temple with the Kohanim and the Levites and in about an hour and a half we were in the last chapter and were getting warm and warmer. Such enthusiastic warm-heartedness flowed through our limbs and such a feeling of accomplishment. Another hour, maybe more, and we would finish the chapter. But Yenkele Shaye Yosl's, the master of the feast, banged on the table: “Friends, a break!” We closed the books, spread a tablecloth,[Page 154]and set up the feast. While eating, like experienced hasidim, each one repeated a rebi's teaching. (We could hardly hear one another.) Someone came out with a merry tune and everyone joined in. A circle was formed and we danced away. And when we, under Yenkele's command, were doing a clap dance that could be heard in the street, the old frontier guard Ivanov – whom little children spoke Yiddish with and who made a blessing over a pinch of tobacco – came in to see what kind of party was going on. We honored him with a toast and took him into the circle. Then the old soldier tucked his coattails into his belt, unhooked his sword, lay on a bench and clapped out a Cossack beat with the backs and heels of his boots. In his heart he thought “Oh my, Jews, now I'm old.” After asking for another drop of whisky, he took his sword and left.And at dawn, after finishing the tractate Khagige, a few of us decided to talk with Yenkele Shaye Yosel's about going to a yeshive.[Page 155]Jewish Economic Life in Sokolov Neta Koyfman (Ekhu)Translated by Tina Luns