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TAPE = %sh760505a(BJ-NYC)(hs/sa/yk)
PREVIOUSLY TRANSCRIBED = A1 (Collection HS, JW)
THIS IS A RE-TRANSCRIPTION (sa) from Tape
This transcription made off my original tape 
NOT YET CHECKED AGAINST ORIGINAL TRANSCRIPTION
There seems to some skipping -- a few words now and again -- onthis copy of the tape; its poppa tape lives at Haskala Sasson'spad at Modi'in, but must be gettin' on in years.  Maybe itsgrandpoppa (ie the OA Tape) still lives at B'nei Jeshrun in NYC,or rooms with R. Meir Fund in Brooklyn

---------------------------------------------------------------
START TRANSCRIPTION OF TAPE 2  SIDE A {000}

TRADITION OF MARITAL RELATIONS ON FRIDAY NIGHT

{sound of baby goo-ing or nursing in background}

	I want you to know the deepest depths according tokabbalistic tradition, according to the Talmud: 
	The time of a husband and wife to be together is Fridaynight.  Because the time to create children is really on Shabbos. Because it's not enough just to create children and teach them. They have to be created with a taste.  On Shabbos my whole beingis tasting that I was created by G-d.  So a child who is createdwith that holy taste -- shabbosdike babies.  It's so holy.  And I want you to know:
	Reb Nachman says, you know, very high moments,  mamashshabbos.  Although its true, I'm going to be together shabbos, butthere are shabbosdik moments in your life.  When people are soclose, it's mamash like shabbos.
-------

Break in Tape

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Niggun:  (transcribed hitherto)
TAPE 760505b SIDE A B'nei Jeshrun NYC {022}--{084} 
Collections:  HS (Modi'in), sa, Yakar
4/4  4 flats

          (e^)((e^e^)) (e^e^) E^(2) / [bis]
           D            E^    F G^         / F2 E^2
           B^2                E^ B^        / B(4)
           A^2                D^ A^        / B^(4) [rpt lines 3-4]
                                                A^ G^ F  [D.C.]      
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ELIAHU haNAVI; On the necessity of death

You know I'm thinking of something very strong.
I don't know I'm thinking the whole time of Elijah the Prophet, Idon't know why.  Everybody knows  Elijah the Prophet didn't die.And he's the one to tell us Meshiach is coming.  
	What was so special of Elijah the Prophet, why didn't he die. 
	I'll tell you, I had an idea. 
	But obviously by him, the three partners [in the creation ofthe child] ______  heaven??

Something must have happened when they created Elijah the Prophet. 	Because, you know why we are dying, hat-v'-shalom.  {100}Because my body ultimately is really not a vessel for the light ofG-d.  Meaning to say,  my body is maybe a vessel for a littlelight which can keep me going for 100 years.  But my body is not avessel to keep on going in eternity.  And if I'm really a partnerwith G-d , why -- you know, we did it again, the three gottogether, G-d father and mother.  G-d is infinite, and G-d is notholding back --
So Elijah the Prophet is the one -- something must have been veryvery holy when he was born, that mamash the three got togetherstrong

	I want to share this with you friends.
	Everybody also knows that Elijah the Prophet is the master ofholiness and the master of joy, because joy and holiness going____ hand-in-hand.  
	Don't kid yourself:  you pass by, you hear a comedian tellinga joke, and you're laughing and thinking this??  is joy.  Howabout crying, right.  That's all there is to it.   Joy is such ---	And I'll tell you something else:
	You remember, the holy SAMZER said:  the real inside joydoesn't need a reason.  Right?  If you're laughing because ofsomething, it really, it's not real, right.  (The fact is??) if Ilove you for a reason, it's not 100%, right?  If I laugh for areason.  If I'm joyous "because" -- it's already off.  I'm just___happy??  to death, you know?

{HEBREW}
"Those who are searching for G-d know what happiness is."
[REFERENCE: _____]
You see, if I say, I'm happy because I'm searching for G-d, I'mreally off, right.  I'm just happy, that's it, y'know?  Butanyway:  
	So Elijah the Prophet is the Master of Holiness.  What isholiness, why aren't we holy?  Because we don't know how to handleit.  We don't know how to handle our body, we don't how to handleour soul.  This holy partnership --- because, I want you to knowsomething:  you think it it only that three partners got togtherand then they split?  I am this partnership.  A child, a humanbeing, is the utmost partnership between me and G-d, between mybody and G-d, my body and my soul, me and G-d.  
If I?? know how to handle it, _____ 

	I want to share something with you, I don't know if it'strue:  
	Everybody knows when I eat food and [if] it has no taste, howlong can you go with it?  Very little, [and only] because you'rehungry.  You can put 2000 tonnes of food in your stomach, if itdoesn't taste, you're [still] hungry.  The better taste, thelonger you can go on [without wanting more food].  I'm not sure,_____
	You know, if I would taste life, I could go on it forever. How come, G-d forbid, a person is dying?  Because they nevertasted life.  
l2
[Cf. Denise Levertov, Poems, "Taste and See" (City Lights,et. al.]
l1


If I would really taste it, if my body would taste what life isall about, I wouldn't be hungry, right?  Why do?? we die fromhunger.  My body dies from hunger.  Hunger for life.  Life is the_(Elijah the Prophet??)  who is the master of taste.  That means,mamash my body is mamash tasting G-d's light.  And you know whatjoy is?  That for one split second my body, my toenails, tastewhat life really is.

	You know what shabbos is?  Shabbos is, when I really tastewhat life is all about.  Not what I have to do in life -- that'salso very holy -- forget about doing, shabbos I'm not thinkingabout doing -- shabbos I taste life.  {HEBREW:    ____ chaimzachor??}  On shabbos -- goes to taste shabbos -- _____ life. Tasting life.  

	Let's put it this way -- little children, they don't kneed areason for laughing, they don't need a reason for anything, justso happy.  
	And I'll tell you something deeper:
	You know why we have trouble with shabbos?  Because even ourdoing is wrong.  I do something because I have to, or I don't haveto, 
l2
[Eg I take a week's vacation in Israel or Turkey because Idon't have to work that week. -- sa]
l1

so then when I have nothing to do, I have trouble with shabbos.
	You know babies, the way they're coming down from {200}heaven, the way they still taste their third partner, they aredoing something because they have to?  A baby is busy all thetime.
	You know sometimes in the morning I pick up my baby out ofher bed-ele, and in this 2 split seconds she manages to do 2000things.  Or she pushes something over or she pushes something in,or she doesn't do anything but she knows, gotta do something,right.  Gotta have to??.  I'm doing, right.

	So how [or `not'??] doing comes from the deepest depths ofinside.  But she has no trouble with shabbos.  Shabbos is notdoing??.  I don't do. 
 
	I want to share one more deep thought with you.
	There's shabbos before creation and there's shabbos aftercreation.
	I told you before _____: when someone loves me very much, andthey're bringing me a gift, it feels like I always wanted it youknow, I was always praying for it.  
	What kind of as taste could G-d the creation on shabbos?  G-dcreated the world without the world asking for it, right.  But onthe shabbos after creation, G-d gave the world this taste, likeit's part of the world -- and when are we always asking G-d ,please create us?  
	You know what happens on shabbos?  On shabbos, G-d didn'tcreate me because I asked HIM -- but on shabbos G-d didn't (putin??) taste -- what I was asking HIM, please create me. 

[On shabbos G-d created me with taste.]{ I DON'T FIND THIS LINE ONTHE 2ND PASS. - sa}

	And I want you to know the deepest depths.  You know whenbabies, when children, tell their parents, 
l2
{TAPE SIC, BUT PROBABLY MEANT TO SAY 'when parents tell theirchildren'}
l1

"I didn't ask you to be born" -- what a sad relationship.  Youknow what that means -- you never had a chance.  Because you knowwhat we're doing for our children on shabbos -- on shabbos we giveour children a taste, like they were there, they are  the 4thpartner.  There are the 3 partners, but not on shabbos -- thefirst shabbos -- the 2nd shabbos has four partners -- father,mother, G-d -- and this baby -- the baby was praying, was crying,please create me.  

{Question of comment, probably from R. Meir Fund, can't beretrieved without enhancement:}

Meir [R. Meir Fund] says something a gevalt:  Because on shabboswe have 4 meals, but 1 after shabbos.  That would be the strongestthing.  You know the third meal?  Meals are for the 3 partners,but the 4th meal would be for the child ______.  It's a gevalt.
{APPARENT FOLLOW-UP REMARK, CAN'T RETRIEVE ON THIS EQUIPMENT.}
[Want to say something else?  {CAN'T FIND ON 2ND PASS}]
L'chaim.

	Basically the Gemora says, the Zohar Kodesh says:  when  G-dcreated the world ______ {HEBREW? Yiddish? __ __yiddele?? _____}G-d was asking the holy people, should I create the world?  Youknow what that means?   Holy people, that weren't there, G-ddidn't create the world.  But that means:  you know who were thereal holy people?  The people who taste that holy taste like theywere there before, and they taste now.
{300}
	L'chaim, we should taste life, you know

	I want to share one more very deep thing with you.
	You know it's not enough that the child should taste -- Iwanted to be born.  Did I want -- let's say, why wasn't I born 200years ago.  
l2
[200 years ago is the golden age of Hasidism; 2000 years agois the 2nd Commonwealth.  Why would anyone Jewish not preferto live in one of those ages? --sa]
l1

Was was I born on that day, that I should be alive right now?
	You know what it means to taste life?  To taste life means
that I was always praying, that I should be alive _____
I always wanted to be alive on that day.  That means 'tasting'.
This is what shabbos is all about.  Shabbos is, not only to bealive. Shabbos means, to be alive on that particular time, on thatparticular shabbos.  And everybody knows that there was never ashabbos like this before and there will never be another shabboslike this.  Shabbos is the utmost I wanted to be in the year KofShin-Lamed-Bet.  I wanted to be there now.  I didn't want to beany other place.  

	And again, you know, on a simple level, or on a deep level. How do you know when you love somebody very much.  When you lovesomebody very much that means -- you know, if G-d would give methe choice to be in the time of Abraham, on Mt. Sinai, or rightnow, I would say, I gotta be now because I gotta meet you.  Itgotta be now.  This is what shabbos is all about.
L'chaim, l'chaim

We'll make a little stop for 2 minutes?  We'll make a stop, or wedon't need one?

This is a little heilige torah from Meir-le(??):

{R. Meir Fund(?): 
_____ each minute I have to say, I wanted to live at this minute,and not even the minute before.  _____  If I love life from theminute before so it's already redundant??.  Each minute has to bemore.  And each minute has to be _____ than the one before.


R. Shlomo (to R. Fund):  
 _____it's all about.  That's why he couldn't die, because 
_______.

{R. Shlomo continuing lecture:}
I _____  share [with] you something else  _____ different words:
You know what it means to taste every minute?  Really to tasteevery minute means, that I was only born for this minute.  I mean,if I would only be born to be right this minute, it would havebeen worth it.  

	You know:  if parent just teach children you're born ____ andjust knock it thorugh, it's very sweet, but its not shabbosdik.
It's _____ right, you gotta do it.  Shabbos means, eveyr minuteI'm tasting this holiness, that I was just created for thisminute.  And you know how deep this is?  That means, I'm meetingmy parents and G-d every minute.  
	Because, I want to share this with you:  As much as I have tobe holy every minute, I also have to stand in awe before myparents every second.  I'm not _____ my father and mother.  Butthis is what it is.  If I'm on the level that every minute I wasjust created for this minute, then my partners [are] just alwaystogether.

	I want to say one more thing, please bear with me {FN3@-sa}

CRITIQUE OF CARTESIAN DUALISM

You know: father and mother creating the body and G-d the soul --not true -- {400} real partners are partners in everything.  Holypartnership.  If the partnership is real, then G-d created thebody and the parents gave the body the soul??{FN3d-sa}
l2
{PVK, eg in Zenith Institute (Ligornetto, Switzerland)lectures, considers this matter in some detail}
l1
It it's real.  And you know something: imagine father and mothercreating the body, and G-d knocks in a little soul, then the babywas born, what's the relationship?  I'm related to my baby'stoenail.  Can you imagine what a holy relationship, I'm relatingto your soul.  This is really true.  Because it's mamash threepartners.  Mamash the parents give the baby the soul.

	And I want to share this with you:
	What kind of a world am I living in?  Am I living in a worldwhich  G-d created, or am I living in a world which I alsocreated?  If I'm living in a world which G-d also created, I have[only] to do a few good things, I'm an outsider. 
	Listen, if the telephone man comes to fix  my phone, hedoesn't live in my house, he has nothing to do with my phonecalls, phone is broken and he is here fixing my phone.  
	So imagine [per impossible}: G-d created the world, at acertain time in history I'm born, and I'm an engineer, I'm a rabbior something, I have to fix a few things in the world, then Iknock it off and I go home.  That's a very sad relationship to theworld.
	The truth is, I told it to you before, you know it's so crazy-- on shabbos it feels like I created the world also.
The Gemora says, {HEBREW:     }  On shabbos suddenly I become apartner with G-d that I created the world also.

And I want to share the deeepest depths {FNr-sa} with you
If I know how much, how precious, and how important I am to G-d, and if I know that G-d created the world for me also, just for me,then I'm a partner in the creation.  But?? G-d created it for me.

ON SONGWRITING

You know if I make up a song for a person, that means actuallythat person makes the song.  Cause I mean, that person's _____ meso deep in my soul, that the song came out.  Can you imagine howdeep we are to G-d that because of us HE made up the world?  

	I have to tell you this very deep story.  
l2
[1/22/95 13:00 .  At least 15 Israelis were killed thismorning in a terrorist attack at Bet Lita. ]
l1

Sometimes you come to somebody's house and the children feel likestrangers in the house.  {500} Sometimes you walk into the houseand the children feel at home.  On what does it depend?  Listen:
	Ok, imagine people get married, then they have a baby, right. Then the baby-le comes to a _____ it's already a house, and theyhave a father and a mother, just _____.  But imagine if a fatherand a mother have a beautiful house and they say to the baby, youknow something, we only got married beause of you, and we onlyhave this house because of you.  Then the baby _____

	I have to share this story with you, I told you a thousandtimes ______ just bear with me.
	Somebody came to the holy Reb MENDELE LISKER, the heilige RebDovid-e DINOVER (?), he says Rebbe, I'm married for so many years,I don't know if I can have children G-d forbid, please bless me. Maybe some of you remember this story; bear with me.  So he said, I cannot bless you, but the heilige TOSHER, one of my top hossids,_____ who's coming here next shabbos _____.  So this yiddele, he'sa very wealthy man, has a big house, he walks up to the heiligeTOSHER and he says, can you please come to my house -- because theTosher was not a Rebbe yet -- the heilige says Nu? (??) -- wouldyou please come to my house. I would be so glad to eat in yourhouse.  He comes to the house, the heilige Tosher, starts walkingaround the house, _____ like he's looking for something.  So therich man says to the Tosher, are you loloking for something, can Ihelp you with it.  No, I'm just looking around.  Keeps on looking. Finally he [the rich man] says, obviously you're looking forsomething, ask me, I can find it for you.   He says, I'm lookingfor a little crib.  He says, we don't have a baby crib because wedon't have children.  He says, I only eat in a house where theyhave children.  He says, Rebbe, but you promised promised you'lleat here.  So he says, Ok, I'll come back next year.  
	You know how deep the story is?
	You know what that means.  You think there is a house andthat babies are born.  Unless the house is not complete withoutchildren, children won't be there.  You see obviously what wasmissing by this yiddele, he thought I have a house, I'm rich, Ihave a house, now I need children.  The holy Tosher came into thehouse, he said:  No, I don't see the house.  I don't see walls, Idon't see anything.
	So now I come back to the beginning:  you know what holymeans?   Holy means that whatever I do, it's so deep, that I knowI was just born to do this.  Not only I was born, just think ofit, you know how much went into my being born?  My father mymother {600} my Bube my Zede all the way up till Abraham.  And howmuch they put into the yidden??  Until ______ . What did I do forthem
_____ I keep shabbos.  You know how much went into me?  And holymeans to have a taste.  That all this was worth it that I shoulddo this, right.  That's called 'holy'.  And if it's any less thanthat, it's good, it's sweet, but it isn't holy.  Holy means thisutmost completeness, that everything  was needed, just for you todo this.  But I want you to think of it.  You know what it means. That means G-d didn't create the world 
l2
[alone, in a single act, so that after that the rest was justHume's clock running down into entropy --sa]
l1
.a1
there had to be Moshe Rabbenu, there had to be David haMelelech,there had to be the holy Temple, the holy Temple had to bedestroyed, it had to be rebuilt, destroyed again, and all this,all this for you, just to be?? {630} RECORDING STOPS
N.B.: I previously noted the end of text as {621}.  That suggestsa 1.5% margin of error in tape-count.
RECORDING STOPS
WHITE NOISE STOPS {638}
my original tape stops.
AND THAT WAS HARDLY ODD BECAUSE IT WAS A 60-MINUTE TAPE
EXCEPT THAT A 60-minute tape should run to {1000}
BUT MAYBE I BOUGHT THIS TAPE IN THE COMPANY STORE
.p

START SIDE B, R. Shlomo May 5, 1976, Tape 2 of 2 (Side B) {000}

One more thing, please bear with we chevre, forgive me.
I began telling you something very deep.  
	That when I love somebody very much and we are 
not _____ together, it hurts so much.  When I'm not together withsomebody, you know, I don't care, so we're not so close, _____, Ididn't expect it to be.  

	If I'm not much of a Jew, it doesn't hurt me that I'm notsuch a good Jew.  When I'm mamash a yiddele, I'm not 100% holy,I'm not 100%,  I can't bear it, right.  

	So I want you to know, this is the shabbos before creationand the shabbos after creation.  The shabbos before creation iswhen everything is given to me without asking.  What does it meanI'm asking, what am I saying.  I don't have it.  I'm praying forit.  You know it means, I'm praying for it, it hurts me so much, Iwant it so much.
	But the torah says {HEBREW}.  This is the final touch ofholiness.  That's it's mamash one.  It is one.  You know thisutmost wanting more and this utmost having it, and more, andwanting it, and more, and wanting it.  
	You know what it means to love somebody very much: I want totell you so much more.

	I tell you something very deep:
	You know what it means to love somebody?  If I have abusiness meeting, I have to tell you 2 sentences, that's all Ihave to tell you, mazeltov, the meeting is finisehd.  When I lovesomebody  very much I realize that even 20 lifetimes won't beenough, because I have to tell you so much.  But I can't tell itto you.  
	So this is the shabbos of before creation/after creation.  
The shabbos of after creation is, you know, I look at the worldand I want so much more, I look at myself, I want so much more.
And you know what the father and the mother are doing to the baby. Parents have to put this prayer into this baby.  Because the wayG_d is giving me my soul is on the shabbos before creation.  G-dis giving me my soul.  But my parents, because they're human,because they're incomplete, they give me this holiness of shabbosafter creation.  The holiness of praying, of crying, so much.  

	I tell you something the deepest depths:
	When you're crying, a stranger dries your tears.  Oy gevalt,does that hurt.  When someone who loves you very much dries yourtears, you're still crying, doesn't hurt so much any more.
	You know _____ when Meshiach is coming, it says {HEBREW nachman, nachmanu}  console my people -- _____ we'll still becrying, obviously because otherwise we wouldn't have to beconsoled.   But then we'll be so close to G-d, to know, G-d isdrying my tears.  It doesn't hurt so much.
(TESHA B'AV)
But this is shabbos after creation, shabbos before  creation.

	You know, gain, in a nutshell, the secret of life is, thatthey're having, and like we're learning it the week before:  youknow, some of you kids remember this, the secret of crossing ofthe Red Sea is the utmost yearning and wanting, and the havingshould be the best.  It's not: I want this and I'm longing forthis.  They never meet.  That means shabbos before creation andshabbos after have nothing to do with each other.  That means thateven what I have I'm longing for.  I have it and I'm longing forit.  This is the deepest secret of life.

	I want you to know: I have a house, I want another house. And I want you to know something very very deep.  Think of it. Ownership is strongly on a house.  You know when I have an appleand someone takes away my apple ok, I buy another apple.  When Ibuy a house and it's my house, it's a very strong thing.  Becauseit's my personality, everything, my deepest depths, is revealed inthis house.  


Now listen to this {FN3s-sa)
G-d calls out {HEBREW: ki beis-i beis} my House, house (ofprayer??).  So listen, if it's my house, I'm praying for the housewhile I'm in the house?  
	And I'll tell you something else.  If I'm not praying for thehouse while I am the house, I can pray outside.  If prayer hasnothing to do with the house, so I can pray for apples outside thehouse.  That means, the House of Prayer means, that while I am inthe house, I am the house, and I'm praying for the house.  
{100}
	The deepest secret of life is, that I'm praying for it whileI have it.  Such a deep kind of having.
 
	One more very deep thing:  
	You know what a holy person is.  It says, {HEBREW}, 
with every breath you're taking, you have to praise G-d .  Youknow what most people do?  I keep on breathing, I'm alive. Because I'm alive, I need this, I need that; this is really notholy.  Holy means that each time I'm breathing, I'm praying,please G-d give me life.  Your'e alive, you're breathing, but youknow, to breath life without praying for it, what kind of life isit?  You know what the father and the mother have to teach theirchildren?  They have to teach them, this holiness, that even whenG-d gives you something, you have to pray for it.  You see, if thebaby would just have been created by G-d without human handsinvolved, I would say, G-d gave it to me, that's it.  The holinessof parents is, that they teach their children:  You know something_____ .  
	You know what holy is?  Holy means that while I'm doing itI'm praying too.

	And again listen to me, I told you before, with a glass ofwater:  You know in the summer I don't care for asking for a glassof water, I'm giving them the glass of water.  If I love somebody very much, while I'm giving them the glass of water, I'm praying,please let me be the water.  This is the depest depths there is.

	And I want you to know something:
	You know, when Eliezer was looking for a wife for Yitzach, ifyou remember, the acid test was -- he says to her, can I have somewater, she says, can I please give you water, and all the peopleand also the camels.  You know what she was doing?  That while shegave him water she was praying, let me be the water.  While shewas feeding the little camels, while she was giving water to thecamels, she was praying, let me give water for them. 

	Let me tell you one more thing:
	How do the 2 partners get together, the father and themother?  You know how much prayer went into that?  How much tears?You think the third partner just came in like this?  On a human[ie, anthropomorphic] level, humanly speaking, it's even tooawesome to think about: Do  you know how much G-d was praying?

	So you see, you know what a good father and a mother is, thatbecause of them the baby got the taste of the crying of G-d.  Ofthe prayer.  Because the baby sees the father and the mother, howthey pray for each other.  And the baby knows how much the fatherand mother were praying until they got together.  Then he has alittle taste, how much G-d was ______.

	And again it says at the end {HEBREW} don't turn to idols. And again I told you before, when you know a little bit, you thinkyou know the whole thing.  Unless you taste all this you're apagan, you don't know what life's all about.  
{200}
	You see:  We always  think a pagan is someone who doesn'tbelieve in G-d. It's not that -- I mean, how can you not believein G-d _____ stupid also.  You know what a pagan is -- someone whodoesn't taste the depth of life.  Someone who doesn't know thedepths, how much went into you until you came to this world. That's a pagan.  And a holy person is, someone who tastes allthis, that everything is _____ [1good'?? or `delicious'?] .  
And then if you taste it, and you do something, gevalt are you onthe level of joy, right.  ______ Infinite joy.  Can you imagine,if you would really taste what it means, that everything was worthit, the whole thing, to be born, to be created, just for this onesecond to do this.  Unbelieveable.  

	Ok, I'll sing a _____ song
L'chaim, l'chaim


It's Israel Independence Day, and I want to bless you, and I wantyou to bless me back, and I want to bless all of us.  _____ Youknow what's happening a little bit, forget about the politics, I'mnot talking about that now, it's not my gescheft.  Some of usdon't taste anymore how much went into the holy land.

	You know, some people think, they look at it so muchoutsiders.  I am standing by the holy wall, let's say, you knowwhat went into me standing by the holy wall?  All the prayers myfather prayed, 4 times a day, v'beni Yerusahlim, when he davened,when he ate,  my grandfather, my great-grandfather.  You know howmuch went into what _____ the holy Temple, my great-great-[ad.inf.]- grandfather was in  the holy Temple, when he was driven outfrom the holy Temple, and he walked backward from the holy Temple,looked at it the whole time.  And if you taste all this, thenIsrael is something else, it has nothing to do with, I don't wantto even mention their names {FN3t-sa}}
G-d should bless us, we should be messengers to bring this holytaste.  
-------------------
Niggun:  =sh76050b From Tape %sh760505a B'nei Jeshrun NYC 5/5/76
SIDE B {260} -- {347}
  

 f#F#(ed) ed D	[bis]  or
 f#F#d    E  D	[bis]
 f#F#g    F# E
 e E f#   E  D          [repeat verse]

{300}
{Chorous:)
A2  A2 / B A  F#(2)     (descant of 2nd A2 is D2)
E2  E2 / G F# D (2)     [repeat Chorous]
                        [repeat song]
                        [repeat verse double-time]

cadenza: n: {R. Shlomo: "give me harmony"}
(b^cd)  E2b^
 C2
(a^b^c) B^&g       shem elokeim--  mal-
A^      G& b^      -o kim
cb^g    A^2        or cb^b^ B^(2)
b^df    G&e^       !
F&d     E^&c
D       B^         ?
cb^f#   A^&b^      ?
cC&     a^b^c 
B^(2)

reprise:  lst verse:  start soft and build (R. Shlomo:"let's go!)
-----------------------------------------------------------------

	I'll tell you one more thing.  You know what good parentsare?  Shabbosdike parents?  
	Listen to this: You know what good parents are?  Parents whogive the child a taste, can you imagine, of being _____.  How muchwent on in the world before you were born, and all this was worthit, just for you to be born.  All this was only preparation foryou.   
	Do you you know what the saddest thing about babies _____started  coming into the world, what I am I doing here.  What am Idoing in this world.
	I'll tell you something very deep.  Imagine I'm coming to aparty, and the party's going on for so long, suddenly coming in,and what's my conection, sometimes I'm coming like a stranger.  Ifthis whole party is in my honor, whenever I come is OK, it's in myhonor, right, it's in my honor, the whole thing.  
	So it says {HEBREW:  ish    }.  The first thing is, k'doshimtiyhu _____ the first thing, I have to taste the taste ofholiness, that everything was worth it to be born, just to dothis.  ______ That my parents give me the taste that everythingwhich ever happened before you was also worth it, just to be born. 
	And I want to say something awesome.  {HEBREW:   } keepshabbos.  You know what shabbos is?  You know how great G-d is? On shabbos I give my child a taste, that G-d is so great ______.  
{400}
Even too awesome to think about.

	Imagine, humanly [anthropomorphically] speaking, if G-dwouldn't be really G-d , then you wouldn't _____ [pray to HIM??]. And you know what that is, this is so deep -- 

	And again it says {HEBREW} .  If you don't reach that level,you're a pagan, you're an outsider.

	And you know sweetest friends why there's no peace in theworld.  Because everybody coming in, in the middle of history. Everybody's coming in.  There's like absolutely _____ people.  Youknow suddenly I meet somebody on the highway, it's not my highway,it's not his highway, suddenly me meet  and we fight, who shouldgo first.  We'll kill each other.  But if we walk both on thehighway which was just built for both of us, ______.  We walktogether.  Only if the highway was not built for you and not forme, we kill each other.  Because we always think, you're takingaway my thing, and I'm taking away your thing.  I'm not takingaway your thing, I'm not taking away anything.  The whole worldwas just created for you, and the whole world was just created forme.   And G-d is only G-d because of _____.  Most awesome thing inthe world.  

	I want to share one more thing with you:
	Holy means, to look into each other's faces.  Have you evermet people who never look at you straight?  You know what theirproblem is - they're not holy.  
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{&/or maybe you're just plain ugly. -- sa}
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Holy means _____ if I'm on the level of infinite, there's nothingbetween me and you.  Because finite beings, I'm going for thisinch, and you start look over there, I want you to _____ .  If I'mabsolutely infinite, and you are absolute infinite, we have tolook at each other.  

	So think of it in a very deep way:
	K'doshim tiyu means mamash I'm looking up to G-d, HE'slooking down at me.  Every act I'm doing, I can look up to G-d. That's called holy.  The saddest thing in the world is, most ofour acts, while we're doing it, we can't look at G-d.  We can't --and yet we don't know how to look at the the world, because betterthey didn't know about it.  But imagine if every word I utter,every act I'm doing, I could look face-to-face with the wholeworld, look face-to-face with G-d.   It's holy, right.


	Then comes something higher, remember I told you:  
	You know when someone loves you very much, they always lookat you.  Sometimes they just hold you so close.  And when you'revery close to somebody, they don't look at you.  _____ I canembrace somebody so close that we can't see {500} each other,because we're so close.  That closeness, that kind of holinesswhich is even closer than looking, this is what your parents areteaching you.  That kind of closeness to G-d.  Which is awesome. It's absolutely awesome.  

	And obviously there is something which reaches even deeper
than that.  Deeper than looking and deeper than being close.  Thatis what shabbos is all about.  Shabbos, not that I'm seeing G-d,not that I'm close to G-d, shabbos is --- 

	I tell you something very deep.  Imagine, you somebody verymuch, you know, wherever I go I see this person I love.  I walkdown the streets of Paris, I don't see Paris, I just see thisperson I love.  A very high level.  This is holy.  Then it comesto the level of father and mother, which they teach me, it'sdeeper than all this, it is so close, not I'm looking at them,they're so close, right.  But there has to be something deeperthan this also.  Deeper than this.  This is when shabbos is. _____ Between me and G-d, between me and the world, betwem me andmy children.


	And again _____ I'll tell you.  You know, with my hands, Iwork.  That means I'm doing something.
	Let me tell you something very deep:  Imagine I'm let's say Igo to Hanna-le, I say, give me your hand.  So imagine we're notgood friends, she'll think I'm -- why did he take my hand?  Crazy? Wouldn't do it without a reason.  _____ sixth day of the week. Because during the 6 days of the week, you touch only beause youhave to do something.  On Shabbos -- you know when I love somebodyevery much, I just hold their hands, right.  It's like this.  WhenI love someone, I hold their hands; what does that mean, I wantsomething?  You better give me something?  It's much deeper thanall that.  You know what we're doing on shabbos.  On shabos we putour hands on our children's little head, and this is the highestlevel there  is.  This is deeper than looking, deeper than beingclose -- shabbos.


	I hate to say bad things, what time is it now,  It's 10:30? Mamash 10:30?   Listen friends, can you do me the biggest favor. I gotta bentsch the Omer, you know, {600} I gotta
{-897-9822 } 

------------
Niggun 
standard b'racha for bentching Omer
audience in foregroudn
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RECORDING ENDFS
WHITE NOISE ENDS
TAPE ENDS	{634}
FOOTNOTES FILED OFF TO \SANOTES
END DOC =sh76050a, Tape 2 of 2, May 5, 1976, B'Nei Jeshrun NYC




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