Not online: the recording is held by the project and is not on Media Collections Online, YouTube or archive.org. Everything below is a paraphrase of a machine transcript, the weaker of this site's two transcript layers — see how it was made.
Camera file from the 2013 expedition (Baia Mare / Siget, 20 May 2013) with an unnamed elderly man from Transylvania, apparently a writer with ties to Gerla. It opens with Kerler adjusting the camera, then covers Jewish soldiers marching at Auschwitz, a word the man learned in Moldova, Yiddish and Jewish cultural life in Moldova and Romania, an exchange of postal address and phone number, a Passover children's game, and the dybbuk and the golem. Nearly all lines carry the KERLER label, so the speakers are mixed together.
Kerler first talks about the camera's zoom mode and sound. The man then says he will send his poems, translated into Romanian. He criticises the marching of Jewish soldiers at Auschwitz, mentioning a figure of eleven thousand (?), and says they do not even march together.
Kerler asks whether a certain word (transcribed as pares (?)) was used in Gerla. The man says no and that he knows it from Moldova, where he stayed after the war, in Iași. He says Moldavian Jews speak good Yiddish and use it when needed but know almost no Torah. In Transylvania, he says, Yiddish was studied and spoken less.
The man describes Jewish life in Romania today as mostly elderly but very active culturally and creatively, with many writers and many books at exhibitions. Kerler then asks for his address so something can be sent, in Yiddish or even Romanian.
The man's street address (a street named Coșbuc, with number and apartment) and Maramureș county are written down, and a phone number is exchanged. Kerler explains the team cannot meet the man's acquaintance Shalik (?) this time and must travel to Siget and then on to another place. He says they stayed on specially to talk with the man more informally.
Asked about Passover games in Gerla, the man says children did not play with the nuts (?) on Passover but did at Sukkot. A short exchange follows about the same game.
Kerler asks whether the man knows the word dybbuk and what it means. The man had not met the word among people but knows it from reading, perhaps Sholem Aleichem, and describes a dybbuk as someone living between two worlds. Kerler then asks about the golem, which the man places in Prague, made by a rabbi from clay.