;.csh_t1_rv.rev + sh_t4
;.l1,6,60,66,1,0,10,75,192,2,15,20,25,127,10,0,
;.l2,15,75,192,2,20,25,127,15,0,
;.l3,20,75,192,2,25,127,20,0,
;.l4,25,75,192,2,127,25,0,
;.l5,30,75,192,2,127,30,0,
;.l6,12,90,192,2,18,24,127,12,1,
;.l7,17,124,192,2,34,127,17,2,
=sht1t4; 
=sh_t1_rv.rev + sh_t4
This is editted excerpts {by sa, don't recall date} from:
T1, Chanukah 1975, Longing with Your Eyes
Editted: AF; subtitles by the Editor
Editor indicates s/he doesn't know who transcriber was.
N.B.: I don't know who AF is, but s/he seems quite competent.
Xerox, electric typrwriter with caliographic block hebrew inserts
       most Hebrew inserts with nekudot; pp17
The only difference between sh_t1_rv.rev and sh_t1 is that in theformer, I've filed off a few pecks of my more obnoxious footnotes 
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[a peck is the standard measure for clams; half a bushel Ireckon, as memory serves.  
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(There's a lobsterman at Kibbutz Ein Gedi might tell youbetter.)]
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Longing with your eyes
1) Torah from Reb Avram Egger, son of Reb Lebele Egger..."He said,the eyes see on two levels.  On one level I see what is there.(That is a high level.  Don't kid yourself.  Most people neveropen their eyes for one second.)
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{Zen.}
{I assume that apt parenthesis was from R. Shlomo, not theeditor, who puts in parentheses a few translations.}
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 ... There is a higher level:  'And all eyes are longing for YOU'.  ... We think we only long with our hearts.  Longing with our eyesis even deeper than that...There is one holiday when the Rabbonoshel Olam ... shows us all the things we are longing for.  This ison Chanukah...When the sun and the moon are shining, they show ussomething which is there...A candle {in a Chanukah menora} showsus all the things we are longing for.  It is so awesome that thecandle shivers."

Rivka, Yitzak, & Eyes

"There is one time that you can open your eyes even on the levelof longing.  If you love somebody, if somebody loves you, you seethat longing in their eyes.  You see what they are longing for. "V'kol ayin l'cha t'tzapeh; 'and all eyes are longing for YOU.'"
When you love somebody very much, and when they love you back,then suddenly your two longings meet...The first time the Torahmentions a shittoch {arranged marriage}, and getting married, iswith Yitzak and Rivke...Reb Avram Eggers..says that when Eliezarmet Rivke, the Torah says ... 'I was standing by the well           (        )'      {Genesis 14:43 }.  If you translated itliterally, though, it say 'I was standing by the eyes.' 
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{This is an etymologic, not an homonymic ("punning") play on              'ayin', well [of water], eye 
Ernst Klein, in his Etymological Dictionary of the HebrewLanguage for Readers of English, notes that ayin is from ayinhaMaim 'was also shortened from ayin d'maim, (=lit: 'the eyeof the water); and notes also that 'ayin' as the name of theletter of the alphabet, is "'lit. eye... so called inallusion to the ancient for m of this letter.'
'ayin' is singular; pl. 'ayin-im'.   'Im' is the masculineplural suffix.  {FNaT1}

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"Avraham said to Eliezar ...He should send HIS angel before you tofind a wife for Yitzak.'  The Zohar Kodesh says, 'Which is theangel which G-d sent with him?  It was the angel who calls out inheaven 40 days before someone is born, 'This person will marrythis other person.'...Yitzak was the first person who had theprivilege of having his soul-mate's name called out in Heavenbefore the wedding.  When did the angel in heaven call out thatYitzak would marry Rivke?  The Zohar Kodesh says that it happenedat that moment when Yitzak was lying on the altar at the akedah."
                                 
Children and Yitzak 
         
	"In order to understand this better, I have to tell you twothings which I'll connect later on.
" ... There is a Riziner Torah that is it not the parents whochose the children, but the children who choose the parents.
	How do we choose our parents ... Obviously {my daughter sawthat} we loved her the most. ... How did my baby know that I loveher the most?  Not because I said so, but because she saw in myeyes that I was longing for her to be my baby.  She saw me on thelevel of longing.
	The second thing I want you to know is that there are threefathers:  Avraham, Yitzak, and Ya'acov.  Avraham's specialty was,'The whole world should know there is One G-d.  '  Yitzak's levelwas, 'There is no world, there is only One G-d'; Ya'akov Avinu'slevel, which was holier than the other two, was 'There is one 
G-d, and there are children.'.
	On Avraham's level, I have to bring children into the worldso the world can go on.  That means children are there for theworld (which is also a high level.)  Avraham Avinu prayed, 'I needa son who will teach the world that there is one G-d.  I needchildren so that the world can keep going.
	Ya'acov Avinu didn't have chldren because the world had toknow there is one G-d.  On the contrary, he said that the worldwas created only for his children.   Rashi says, 'b'reshit: bashbil yisrael shenikrao  rishit'  
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{my attempted transliteration; translation not given; sourcenot given.}
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	Before the akedah, Yitzak was completely on the level of'There is one G-d and nothing else exists.'  He was not on thelevel of having children.  It was only at the Akedah that theycalled out who Yitzak shold marry.
	I don't know if it is true, but this is what I thought:{T1nn1} 
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Yitzak was on the level of 'There is only one G-d.'  When he waslying on the altar, every Jew who has ever or will ever suffer forG-d's onness or give his life for the Rabbeno shel Olam, all ofthem lay with Yitzak on the altar.  Suddenly, for the first time,Yitzak met his children.
	Imagine what a deep level Yitzak was on before he lay on thealteara, before the Akedah.  Then, when Yitzak saw who hischildren were, he realized:  'Whatever I knew so far is nothing, It is even higher than what I thought I knew!'.
	
p4:  Torah she-balla Peh and the Special Personal Light

	"Every person has something which is special.  Nobody elsehas it.  Every little Moishe has something special which MoisheRabbenu didn't have...I am a real Jew if that which is mostspeical about me connects to G-d.  Unless this deepest depth ofme, this most special part of me, connects to Yiddishkeit andconnects to the Torah {T1nn2}
I am an outsider.
	... There is Torah sh'b'kitov (written Torah; the Chumash{and Prophets?}, and there is Torah sh'b'peh {oral Torah, startingform Mishna and Talmud; Gemora.}   Torah sh'b'peh means what Iadded.  I learn it, then G-d puts so much light into my heart thatI can add something to it.  I can build a holy Rockerfeller Centeron every sentnece in this Bible.       
    	Where does this addition come from?  It conly comes if I amconnected to the deepest depth of me, which is my mission.    Thisis the holiness of the Gemara {transcriber indicates missingquote,}.  This is torah sh'b'peh.  It is truly the deepest depth.
	... To do teshuvah means to connect to G-d that one thingwhich is so deep about me.  ... To do wrong means to disconnectfrom G-d that one things which is so special.  It means todisconnect the inside of the inside.  After I do wrong, I canstill do every mitzvah in the world.  But what happened to me? That most special thing within me has been disconnected.
	Take a husband and a wife as an example:  You can love eachother very much, but what happens if you hurt each other'sfeelings, G-d forbid?  If something goes wrong between you, youcan still stay married.  You can still have dozens of children. But this most inside of the inside, that which is most specialabout you, becomes disconected from the other person.
	
p5:  Chanuka, Torah sh'b'peh, and Children.

"Chanuka is the first holiday of of torah sh'b'peh.  It is thefirst holiday (in the Jewish calendar year) which we added. ..Also, on Chanuka there is more light added every night.  Torahsh'b'kitov, the written Torah, cannot grow because every word inthe Bible is decided already.  We know how many words there are.
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{In fact, one may apparently finds that traditonal copyingmethods incorporated various scribal esoteric 'check-sum'principles to ensure accuracy of copying.}
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Torah sh'b'peh, the oral tradition...grows every night.
	Chanukah is ... Shalom Bait, peace in the house.  EveryShabbos is peace between husband and wife.  Chanuka is peacebetween the children and the parents, "ish v'baito".  {lit. 'a manand his house(hold).'}
	Peace is always on the level of after the Meshiach is coming.
	I always wondered why there is no masheta written on ShalomBais.  It is the holiest thing in the world.  We have a mashectaon kiddushin (marriage) and gitten (divorce).  ...Shalom Bais isfrom after the Meshiach comes, which is a level that cannot bewritten down.
	It a husband and a wife are very close, but the children arenot connected to them, they may be able to keep Shabbos.  Theycan't keep Chanukah.

	If you know torah sh'b'kitov, the written Torah, then youknow the holiness of G-d.  Torah sh'b'peh, the oral Torah, is theholiness of the children, the Jews...The written law was given tous because we are supposed to keep every word of it...the oral lawis something else entirely.  It is on the level of childrenchoosing their parents, not the parents choosing their children. ...the written law is G-d choosing us.  He is giving us HIS WORD. How did G-d choose us?  First we chose HIM.  Why did we chooseHIM.  Not because we'll keep everything He tells us {T1nn3}
We chose HIM just beause HE's the one who loves us the most.  It'sthat's simple...therefore, when HE tells us something, we know thedeepest secrets about it.
	I can love somebody because he told me something wonderful. But I will never know what he really meant.  If I love somebodyanyway, and then he tells me something; I'll know a thousandthings which nobody else can understand.  What he tells me becomesdeeper because I know him.
	What does it mean to do tchuva.  Tchuva means that I go backto the place which my eyes are longing for.  ...To do wrong is tocut myself off from that place my eyes are longing for.  OnChanuaka all our longing is given back to us, and it is shining. On Chanuka, there is so much longing between me and G-d that I adda new holiday.   Chanukah {transcript sic; rather, 'Shabbos'?} isshalom bais between husband and wife.  Chaunkah is peace betweenme and my children.                   

p6.5--8.5: Yitzak, Children, and Chanukah

	Avraham Avinu's speciality is bringing G-d into the world. Yitzak's speciality is 'there is no world.'  So I thought ofsomething else.
	Our four mothers 
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{transcript sic; but equivalently and homonyimic from oralpresentation, `fore-mothers'} 
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were always ahead of the -fathers.  Sarah was ahead of AvrahamAvinu.  Sarah always knew who Yitzak was.  Avraham didn't knowbecause he said, 'Ishmael is also my son.'  Obviously, he didn'tknow the difference yet.
	When did Avdraham Avinu really meet Yitzak.  It was duringthe Akedah.  Imagine how Yitzak was saing good-bye to the world. It says,    .  Imagine Yitzak preparing himself to give hisneshame to G-d.  It's awesome.  Avarahm Avninu hadn't known thatthis was who Yitzak was.  Sarah knew it the whole time.
	Reb Tzedek ha-Cohen said, 'Whenever the Torah writes a wordfor the first time, it explains what the word really is.  (Forinstance the Torah says, v'iar elokim et haor ki tov'  {Genesis1:4 } .So goodness and light make their first appearance together. They are connected. 
	The first time somebody calls his father 'Father' in theTorah is when Yitzak speaks at the Akedah.  They really understoodthen what it meant to be a father and a son.
	(Someone asks: 'Why did Sarah die at that time.  Why couldn'tboth Sarah and Avraham have known Yitzak together?) {Transcriber'sremark.}
	I don't know the answer.  But of thought of something wayout.
	There was really only one G-d for Yitzak.  Nobody existed,not even children.  How did Yitzak learn about children?  At theAkedah, every Jew who would die for G-d's name came to be with himon the altar.
	Why did Sarah die at that moment?  She brought the childrendown from heaven to earth.  You don't let children travel alone. You have to have a Jewish mother to go with them.  At that timethere was only one {Jewish} mother in the world, and that wasSarah.  So she had to go up to bring them down.  So at the Akedah,Sarah came down with all the the Jews.
	
	... The Midrash says, 'before the Akedah, Avraham Aveinusaid...  
          "and I and the lad will go until there"(Genesis 22:5) ,  he  was referring to        '

	That means that Avraham wasn't telling them where they weregoing .  He just said, We are going until there.   was a hint ofthe 25th of Kislev, of Chanuka.  Chanuka is the holiday of m'siratnefesh, of giving your life over to G-d.
	Reb Zvi Elimelech has a prayer about kindling the Chanukahlights.  He says, "I should be privileged to kindle lights withthe same fire that the Hasmoneans were fighting with.'
	Imagine the Makabee on his horse fighting the Greeks.  Wehave no concept of the level he was on.  He was yelling, 'Mik'mocha b'elim  ''   ' 'Who is like unto the ALMIGHTY amongst themighty'.  that is true     true awe.  So we should beprivileged to kindle Chaukah lights on that level.
	Obviously, when Avraham Avinu was putting Yitzak on thealtar, he saw the Hasmoneans.  ...So he told Ishamael and Eliezar{said by Midrash to be the unidentified 'two attendants' whoaccompanied him} 'I am going to meet the   people, the Chanukahpeople.
	When do parents meet their children the way Avraham Avinu metYitzak on the altar?   They have to kindle Chanukah lights on thelevel of Yitzak at the Akedah.  When they see their childrenkindling Chanuka lights, that is when they meet their children. When children kindle Chanuka lights, the deepest depths of them isshining, as Yitzahk was shining at the Akedah.  Then parentsrealize, 'My child not only has my light,  My child has his ownlight.   Torah sh'b'peh means that the light is given to everylittle Jew.
	... On Chanuakh ... it is so clear to me that I can addsomething every night.  Not only am I myself adding something, Ican see my children adding.
	Unless I do tchuva, how can I teach my children?  I must beconnected to G-d on that deepest level, with that which is specialabout me.  Otherwise, how can I connect my children to that partof themselves which is special?  How can I help then connect thatspecial part of themselves to G-d?

pp8.5--9.5: Chanukah and Remembering

	Chanukah is shemen, oil.  Oil is good for memory. Hanuka isthe Festival of Lights, and also the festival of memory. 
	I know George Washington was the first president of theUnited States,  I remember it. {T1nn4}
 "z'kor et yom haShabat l'kadshehu' -- 'remember the Sabbath andkeep it holy'.  That is a different kind of memory.
	What does it mean to remember someone I love?  At the momentwhen I remember them, everything else is forgotten.  To remembersomebody means that everything in the world reminds me of you. How does a Jew remember Shabbos?  Everything reminds him ofShabbos....I stand in California, looking at the sky, and itreminds me of Jerusalem, the Holy City.
	Whever G-d blesses us with children, the word 'remember' isused.  It says, ... 'HE remembered Sarah'.  'HE rememberedRachel.' {Refs:  Genesis:       }.  Children come from that highplace which is called G-d's memory.
	To love children means everything reminds you of them.  Whatdoes it mean when children remember you?  It means that everythingreminds them of you.  What does it mean to be a Jewish child?  Itmeans that everything reminds me of Yiddishkeit.  It means thatevery Jew in the world remembers me.  This is all Chanukah.
	... On Chanukah we say, 'L'hodot v'l'halel l'shemcha haGadol'(`to honor and to praise THY great NAME').  On Hanukah, everythingreminds us of the Master of the world.
	If everything reminds of of G-d, then I can teach mychildren.   They come from this level, from the torah sh'b'peh.
                                         
p9.5:  Eyes, hands, and feet
	
Hanukah is connected to three things.  It's connected to our eyes-- we were just talking about longing with our eyes.  Then Hanukahis also connected to our feet -- the gemorah says that you cankindle Hanukah lights until people stop walking on the street. finally, Chanukah is connected to my hands.  I bless the Hanukahlights with my hands.

Feet:

I do not do much walking in the house.  Real walking takes placein the streets.  What does it mean to walk?  Walking means to moveon, to learn more things, to know better things.
	The holiness of the house is that it is always the same. What makes a house so beautiful?  When you come home, everythingis in the same place.   ... When I walk on the street, I alwayshope to see new people... On Hanukah, a great addition happens.  Itake the feet into the house.  Suddenly my light grows right in myhouse.  You see, everything which comes from the depth of my soulgrows all the time. ... On Rosh haShana and Yom Kippur, I dotchuva.  I did wrong; now I want to do right.  But I don't have tobecome a better Jew every night {as represented at Hanukah inlighting one additional candle each successive night).  Maybe Ican make it that way on the Rosh haShanah and Yom Kippur level. But my children won't make it with me.  My house, my Shalom Bait,won't make it.  Hanuka is the only holiday when we realize that wehave to be better Jews every day.  We have to grow every moment. Otherwise husbands and wives will not connect to cach .. {eo}other.  They will walk away from each other.  They will walk, butthey won't be walking together.   The children will walk out thedoor.

	There are three levels of waLking: there is walking beforesomebody; there is walking with somebody.  Then there is iswalking behind sombody.
	Every mother and father is ready to walk before his child.  "I will walk in front of you and tell you exactly what to do." Sometimes a parent is ready to walk with a chld.  But walkbehind??
	There is a level of doing tchuva because I know that G-d iswalking in front of me.... Then there is a level of tchuva{walking with).  ... what does it mean that G-d walks behind me? It means that I look back.  What is torah sh'b' peh?  I learn apassage.  Afterwards, I could learn another passage.  But I lookback and say, 'Oy!  It has to be deeper than this.'
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{And that is another major key to R. Shlomo's approach.}
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So I walk back to the first passage.  Suddenly I see that G-d isstanding right behind me, teaching me an even deeper meaning tothe sentence.
How do you know if you really love somebody?  Sometimes you haveto say good-bye to the person you love, if only for a littlewhile.  As you walk away from each other, you have to turn around. You have to meet again.  Meanwhile, the other person is walkingbehind you, saying, 'Don't leave yet.  Come back for anotherminute."
	This is how it is between G-d and Yidden.  G-d says, 'Turntowards me and I will turn towards you..  
                                            

Then we say to G-d, Hashivenu H' elecha v'nachuva {Lamentations,pentultimate line} {we ask G-d to turn back and regard us again}.
	Do you now wht that means?  We are both walking in oppositedirections.  Then I say, Rabbenu shel Olam, Master of the world,do you know what?  I am going to walk behind YOU."  Meanwhile G-dsays, "I miss you so much I think I'll run after you.   Then wemeet in the middle.
	
p11: Hands {T1nn5}
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	"I learned this from my holy little Rebbe, from my baby. sometimes in the morning I take my baby and learn a little bit. From timt to time Neshama wants a little attention.  So she startspulling at my shirt.  She's not just pulling my clothes, she ispulling my neshama (soul).  All the hands of the world togetherwon't reach where my Neshama's hands are reaching.
	Why do people want to hold hands when they love each other? They don't just want to hold hands.  They want to tell each other,'Your hand is reaching where all the hands of the world cannotreach."
	When the woman is kindling lights Friday night 
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{If there is no woman of the house, the man of the housekindles lights.  At the home of the Witts, all the childrenkindle lights too, esp. on Yomtov.  R. Joshua Witt has asign:  'A man should love his wife as much as himself, andhonor her more than himself.' Rtzn. Emunah Witt has a sign,'Have you hugged your mother-in-law lately?'.  }
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she has to put her hands over them.  People sometimes think thatall light only shows them what there is to be seen.  The truth isthat the light of Shabbos comes from a place which cannot be seen. It can't be touched.  So the woman puts her hands over it... Whatis going on? {T1nn6}
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On Friday nights, a woman's hands can reach high enough to bringdown light frm that place which cannot be touched.  That is whathappens Friday night.
	On Chanukah, every Jew kindles lights.
You see, the blessing of Chanukah is like the world after theMeshiach comes.  On Hanuka, there are so many blessings in myhouse, so many blessings in my soul ... {eo} there are more andmore every day.  On Hanukah, I bring light into the world with mybare hands.  I bring light into the world from that place whichnobody can see.  But we see it on Hanukah. {T1nn7}


pp12--15.3:  Signing the Book -- Yom Kippur & Hanukah
	
	Everybody knows that G-d signs the book of life on YomKippur.  According to the Kabalah, the signing is finished onChanuakh.{T1nn8}  On Yom Kippur, G-d signs all the things whichcan be written down.  ...What about all those things which cannever be written down.  What about those things which are beyondtouch and beyond sight?  On Hanukah, the holiest thing happens: all those things which cannot be written down are revealed.
	Where does G-d sign those things which cannot be writtendown.  Not in a book.  G-d signs them right by my candle.  Then myeyes can see them.
	Reb Nachman says that Hanukah depends on Yom Kippur.  YomKippur doesn't heal us as much as Hanuka does. 
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{The preceeding sentence is crossed out in the xeroxedtranscription, but not initialed; I don't know if it was noton the tape -- which seems like a difficult mistake to make -  or was, but indicates the piety of the transcriber or asubsequent editor .} 
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Hanuka reinitiates the Bait haMikdsash (Holy Temple.).  Thecleaning of the sins comes only through the Holy of Holies in theHoly Temple. {T1nn9} 
What goes on in the Holy of Holiest?  The high priest pronouncesG-d's name.  To go into the Holy of Holiest is to know G-d's name. It says in Chassidus that at the moment when I kindle the lightson Chanukah, I'm like the High Priest in the Bait haMikdash.  Thelight of G-ds' name is shining before me.
	Every word in the Torah is G-d's name.  Every letter is 
G-d's' letter.  But this is only true if the Torah is shiningbefore me. ...

Reb Shlomo Mordechai Bezhana  (Tchodikover hassidim)

	One of the biggedest gedolim (graet scholars) from twogenertions ago was the holy Reb Shlomo Mordechai Bezhana.  He knewevery word in the Torah.  He was a very strong Tchodikover hasid. The Tchodikover Rebbe never talked about learning.  Not offically,at least.  So some mitnagid asked the Bezhana, 'Ok, I know you'rea Tchodikover hasisd.  But does he learn anything?"
	The holy Bezhana got up.  He was actually red in the face. He said, 'Do you know who the Tchodikover Rebbe is?  Every word ofthe Torah is shining before his holy eyes.  It is not just that heknows it.  It is shining!'.
	... {A Jew who doesn't keep Shabbos knows that he should keepShabbos} but {for him} Shabbos wasn't shining.
	The same thing occurs between people.  If I hurt somebody'sfeelings, G-d forbid, what is missing.  I knew that he exists, butat that moment, his soul isn't shining before mine... What does itmean if I know a person and I ignore him.?  I means that we arenot connected.
	What happends to us on Yom Kippur?  On Yom Kippur, the Masterof the world reconnects us to every word in the Torah.  Why do Ihave to do tchuva?  Why do I have to regret what I did wrong?  Whyisn't it enough mearely to say, 'From now on, I'll do it right?' I have to be reconnected.  If I'm not connected to something, evendoing it right is meaningless.
	If I love a woman very much, and I bring her flowers, it isvery deep.  But I can bring 2000 flowers to a woman I am notconnected with, and it is gurnisth.  Nothing. ...
	So on Yom Kippur we connect ourselves to the Master of theWorld, and to every word of the Torah.  Yom Kippur was the day G-dgave us a Torah again.  The second time we really connected to it. To do tchuva means to connect ourselves to every word of theTorah.
	Then Hanukah is even higher.  Not only do I connect to everyword, but every word is shining again.  How do you know ifsomething is shining?  It is shining if you are adding to it. This is the level of torah sh-ba'al peh, the oral Torah.  I addedsomething.

	How do you know if somebody loves you?  In their presence,you become must a little bit more than you were before.  This'more' is on the level of Torah sh'ba'al peh.
	The Master of the world told us, 'Kindle lights in the BaishaMikdash.  Then the Jews came and added a whole holiday.  G-donly told us to light this light in the Bais haMikdash.  The lightin the Bais haMikdash was so special to us that we added to it. We added so much that every little Jew can kindle the light in hisown house until the Meshiach comes.
	On Yom Kippur, the Kohen haGodol pronounces G-d's name.  Whatare we adding on Chanukah?  On Chanukah, G-d's name is not onlyshining by itself.  Every word of the Torah is shining as G-d'sname.  On Hanukah we say 'YOU made YOURself a great name' {fromthe amidah b'racha for Hanukah}.  This means that suddenly everyword of the Torah became G-d's name.
	
	When I get a business letter, the name of the person is onlyin the signature.  If I love somebody very much, every word thatshe writes to me is filled with that person.  Her name is in everyletter.   Everything is her.

	I want to tell you something very strong.  Every word of theTorah is G-d's name.  Also, every Jew is G-d's name.  The fact istaht when somebody dies, G-d forbid, we say in the Kaddish'yitbarch ...' 'G-d's name should be be made great again' 
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{'again' does not occur in translations that I recall -- sa}
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Every Jew is G-d's name, so if one Jew is missing, it's 
like G-d's name is smaller.
	On Yom Kippur, I bless my children.  
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{Elsewhere R. Shlomo refers to this as a custom that,regrettably, is not commonly practiced nowadays}
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I love my children.  On Chanukah, suddenly I reach the level thatI see my children are G-d's name.
	The meaning of a mezuzah is that G-d's name is on my house. On Chanukah, it says, ... 'The mezuzah on the right and theChanukah light on the left' 
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{Gemora (?) -- That is, as you enter the house, the mezuzah,by custom, is on the right-hand side of the door-frame, andif there are windows on both sides of the door facing thestreet, the menorah should by custom be placed in the lefthand window.  In Israel, where we are safe from vandals, someplace it outside the doorway; it is especially lovely to walkthrough the Jewish Quarter of the Old City and see the metal,olive-oil menorot burning, during the days of Hanukah.
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What is the connection?  What does the Chanukah light do? Suddenly I see that my house itself is G-d's name.  Everything isG-d's name.

It says the Greeks {FNbT1} wanted us to forget the Torah.  TheMaharal asks, 'Which Torah did they want us to forget?'  Not torahsh'b'ktov, the torah that was written down.  It wouldn't beforgotten becuase it was written already.  They wanted us toforget the Oral law, the torah sh'b'al peh.  {FNcTN1}
	What is the Torah sh'b'al peh?  How do I finally understandsomething in such a deep way that I can add something to it?  Itonly happens when I realize that is is really G-d's name, when Iam on the level that every word is G-d's name.
	The Greeks wanted to tear out this holiness that every wordwas shining before us.  Not only was it shining, we were adding toit!
	Chanukah is the light of the Meshiach.  In the Gemorah,Chanukah is exactly two pages.  Since the time of the Gemorah,every generation has been adding new things to Chanukah.  Do youknow how many new books are coming out on Chanukah?  Everything ismore and more concerned with Hanuakah.  More than any otherholiday.  The closer we get to the Meshiach, the more the light ofChanukah is being added to. 

p15:  The House
  	
If I meet somebody in the street, I know who he is.  But I don'treally know the depths of a person until I come to his house. There is some part of his soul which is shining in his house whichcannot manifest itself anywhere else.

	G-d is all over.   But in the Bais haMigdash, in G-d's house,there was a certain kind of revelation of G-d which was special. That is somethign which only happens in the House.  Then in theHouse, there was a Kodesh Kedoshim, the 'Holy of Holies', which isan even deeper level.  From this place, the deepest there  is, theHigh Priest taught us G-d's name. {FNdT1}
	Out of this, we build our own little house.
	Reb Nachman says that Chanukah is the one holiday wheneverybody has to pray for his soulmate, because it says 'Ishv'Beit-o' 'a man and his house.'  As I said before, you have toadd more, or it's not Hanuka.  I want to bless all of you that oneday you should find your soul-mates and hae a littlle house.

	When do children feel at home where they live?   When theirparents know what is special about them.  If I live in a house,and nobody knows what's special about me, it's a hotel.  {FNeT1}

In the hotel, I'm a number.  In my house, I have a special place. The holiness of  Jewish house is that two people and their twospecialness's get together.  Out of their two specialness's comesa little baby who is special and holy.
	What is a real house?  A real house is not a house whichwarms me when I'm in the house.  A real house is a house whichwarms me when I am far away.
Can you imagine what kind of house the Bais haMikdash was?  After2000 years running around in Galus (Exile), we're still warm frombeing in that House one time long ago.  

(p16-17:  Concluding remarks)

	The Hanuka light is by the door.   The means that I'm tellingmy children, 'Even if you walk out the door, the light of thishouse should go with you.'   {FNfT1}
Eventually, all the children walk out of the house and make theirown houses.
	The holiness of children is that they're adding their ownlight.  The holiest house is the houses which makes a place forchildren to have their own light.  I could tell my child, 'Listen,I'm your father (I'm your mother) I'm kindling the lights for you. You just stand there like a dope and watch me.  'That would notbe.  
         (MaCHoDoR MiN CHaMCHaDoR (?))
That is not what makes Yiddishket beautiful  That is not Chanukah.
	This is why we lost our children.  In YeHuDa  MaKaBi's time awhole generation was lost to Yiddishkeit becasue we didn't make aplace for them.
	Do you know what the last generation in America did with theHebrew schools?  A few weeks a go I was in Boston.  A little Jew{Yiddele, affectionate diminutive of `Jew', lit., 'little Jew'} drove me to the airport.  He said to me, "I went to Hebrew schoolfor six years.  All I remember is how often I was hit on my handsbecause I couldn't read.'  His teachier used to hit him all thetime.  Now he's an atheist.  I have met so many young people whowere absolutely turned off. {FNgT1}
Reb Chaskele Shinover; Shinover hasdim

	In the East Side {lower East Side of Manhattan} there was oneChasidic Bait Medrash, the Shionover Klaus.  The holy ChaskeleShinover has {sic} some old hasidim in America.  They had a Shameswho must have been one of the lamed-vov tzadikim.  This BaisMedrash was a kingdom of young people.  {FNhT1}
I've met so many people who told me, 'You know why I am a Jew?' Because of this little shammes.  He took care of us so well.  Hegave us aliya's.  We used to always stand by the Bima.  We werealways singing ..." 
                                                       
The old Lubavitcher Rebbe on children

	There is a very strong story:  The late Lubavitcher Rebbecame to a city in Russia.  There he saw old hasidim with longbears cleaning the house.  He asked them, 'What are you doing?'
	They said to him, 'Tonight the holy Toliner Rebbe is coming. We're cleaning the house.'
	He said to them, 'This is beautiful, all of you old peoplecleaning the house.  Where are your children?'
	They said, "We wouldn't let the chldren do it.  It is such abig honor.
	He said, 'That is why you should let the children do it.!'
	The Rebbe wrote in a letter, 'I hope I am wrong, but I doubt very much that their children are still hasidim.

(Hanuka teachings)

	I have to put on tfillin.  Ok, I also have to see that my sonputs on tfillin.  But that obligation is not connected to myputting on tfillin. {FNjT1} 

Hanuka is something else.  Chanukah is really `ISH v'BeiT-o'.  Thewhole mitzvah of Hanuka has to be me and my childdren.  Everybodyhas to add his own light.
	Also, Shalom Bait (peace in the house(hold)) really dependson whether there is more light in the house very day.  If yourhouse has the same light frorm your wedding day until you die, youmight as well bury yourself now. 
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{Cf. Pirke ha'Avot -- 'He who does not increase his learning,decreases it.'}
l1
There hs to be more light every night.
	The night is always a special time between people.  The nightis such a deep time between me and my children.  The adding has tobe done at night.  The world {goyim? Reader's Digest?} alwaysthinks: 'I add during the day.  I get more money during the day. I get more education during the day.  At night I sleep.'  It's nottrue!  The night is when the real things are happening. {FNkT1} 

Buy a little candle.

Teaching of the Zidichover on the holidays

The Zidichover has a commentary.  Yakov said to Esav, 
l'ReGL ha-MLAKa v'l'ReGeL ha-MLAKaH (By the pace of the cattle andpace of the chilren.)  ReGeL ha-MLAkaH can mean 'the holidays whenyou are not permitted to work' wich are Pesach, Shavuos, andSucocs.  ReGeL ha-YeLaDiM can mean, 'th holdiays of the children,whcyh are Hanuka and Purim.
	It isa a mind-blowing commentary.  Hanuka and Purim are thestrongest holkdays for the chldren.  Hanuka and Purim areMeshiach's Yom Tovim (lit. 'good days', holidays).  When wecelebrate the past, the adults kmow more.  When we are celebratingthe future, {FNmT1}
the kids know best.  Hanuka is the light of the Meshicach.  Whenit comes to TORaH SHeBiKTaV, the written Torah, in a strange way, maybe I am better.  TORaH SHeBaAL PeH, the oral torah, belongs tomy children.
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FOOTNOTES FILES OFF TO =SHSAt1                                       





.p
============================================================ ====
=sh_t4; Input of T4;  excerpts previously input in =sh-topic.
Chanukah No date (Yiras Hashem and Kavode)
Trans. ed. AF   with headings  xerox typescript with Hebrew 
Input sa 12/94, with additional headings
DATE EST. 1979
Xerox, typescript with Hebrew block-nekudot inserts, somehandwritten English inserts, pp6
headings by transcriber
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Summary:  This transcript is a teaching by R. Shlomo on a teachingby R. Nachman on Yirah (awe) and kavod (honor); with a discussionof what it means to 'draw down'
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.h2, =sh_t4 < T4, R. Shlomo Carlebach, Chanukah, no date 1979 --

REB NACHMAN ON YIRAT (Awe) AND KAVOD (Honor)

Yiras HaShem -- the Highest Knowlege

	Reb Nachman says:  'The Torah is the inside and 

		
		YiRAH
		Awe

is at the door.'  Fearing G-d and standing in awe of G-d is thedoor of the House of G-d.  The Torah is inside the House.  Whilewe are waiting to enter, we kindle the Chanukah lights by thedoor.  This strengthens us in the hope and memory that there evenis a door, and that this door will one day open." {T4n1}

	The Awe-someness of Weddings

	A few days ago, I met a man, and we began talking about hisdaughter.  He said, 'Thank G-d, I have givem ny daughter a verygood education.  My daughter knows so much that she doesn't need arabbi at her wedding.  She understands how to do everythingherself.  What is there to know?  A ring is put upon her finger. You make a bracha.  You read the ketuba, you break the glass, andfinally it ends with saying 'Mazel tov!'.  So what is there toknow?
	This man knows about weddings the same way an auto mechanicknows excactly how an engine runs.  What is he missing?  He doesnot have one ounce of fear of G-d.  Do you know what 

	 
	YiRAT HaTyK ??

means?  Everything that G-d has taught me is so awesome. Everything that G_d has created is so deep.

	Knowing that you don't know ('Socratic ignorance')

	There are two kinds of not-knowing.  The first is that Idon't know.  I never heard of it before.  Then there is the placeof giving utmost honor to G-d.  

	 
	YiRAT HaSheM
	Awe of the NAME

I don't know because it's deeper than anything I can think aboutit.

	If the Baal Shem Tov was standing here, how would I feel?  Icould stand close enought to him to see his nose, his beard, andhis ears.  But what would I know abouyt the Ba'al Shem?  I couldstand next to him while he prayed.  But would I know what he wasthinking about when he was praying?  Would I know what he wasthinking about when he said one word?  I couldn't know.  But thisnot-knowing would already be the highest level of knowing.  It isthe level of Awe of how much I can't know.  This is Yirah.
	Yirat HaSehm, Awe of G-d, is the highest level of knowingG_d.

Reb Nachman on Learning:  Drawing light from the roots of words

	Reb Nachman asks, 'How should a person learn?  With everyword that he learns, he has to reach to the depths, to the rootswhere the life of every letter is, to the roots of the word.

	If you are learning on the level of one and one is two, of "Iam learning something and therefore I understand it,"  cansomething happen to you while you're learning?  Nothing can happento you on the inside.  You're simply learning facts.  
	How is one supposed to learn?  You must draw light upon yoursoul.  With every word that you utter, you draw light upon yoursoul.

	What does it mean to draw light from the words?  Let's saythat I see you in the morning and say, 'Good morning.'  When I say'good morning' to you, if it is on the level of a statement,nothing will happen.  But if I'm on the level of constantlydrawing light from the ultimate places, and then I say 'goodmorning' to you, then I actually draw down a good morning uponyou. [FN1] The deepest place is to utter every word from thislevel. 

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[FN1] `Shalom aleicha', `peace be unto (upon) you'; though R.Shlomo taught at Yakar in 1993, until you have said themorning prayers {davined shaharit?}, try not to say 'shalom',for that is one of the NAMES of the Divine (and one firstgreets the Eternal before greeting temporal beings); sayinstead, 'boker tov'.}
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	Learning in Pairs:  

	When two people meet together to learn, they can teach eachother something neither of them knew before they met.  Their beingtogether isn't on the level of "Now I know something that I didn'tknow."  But something happens.  Something begins to draw together.

	Reb Nachman says that there are six hundred thousand lettersin the Torah, and every Jew who has ever or will ever live has oneletter. [FN2] 
l2

[FN2] As I recall, the late Lubavitcher Rebbe had, in themid-70s?, a campaign based on this premise.  If I recall,each Jew was asked to contribute the cost of writing oneletter of a sefer Torah.
R. Shlomo Carlebach received smicha from Lubavitch in ______,
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If one letter comes very close to another letter, their closenessis the closeness of marriage.

	What happens when two people sit down and learn together?  Ifone of them learns something and can teach it, can hand it over,to the other, then their two letters become one.
                     
		A mystic theory of conversion and tchuva

	How can somebody who is not a Jew suddenly become a Jew?  Twopeople are learning together.  Their letters become close to eachother.  Their letters become married to each other.  From thiscloseness, a new soul is born.  Somewhere at one end fo the world,two people were learning.  They drew so close to each otherthrough their learning, that as a result, the soul of someonestanding at the opposite end of the world is touched.  The soul ofthis someone begins to shine.

	Reb Nachman says this is also what happens to a Ba'al Tchuva. Sometimes a person becomes completely engrossed in total darkness. In some other part of the world, two people are learning together. The coming together of their two letters draws down a light whichbreaks the barrier of darkness surrounding this person engrossedin darkness.  It reawakens the soul of this person. {T4n2}

	The meaning of 'drawing down'

	What does it mean 'to draw'?  To draw means that I don't haveit.  You have to get it from somewhere else.  

	I can say 'good morning' to you, and nothing will happen as aresult of my words.  But I can say 'good morning' to you, and drawa good morning upon you.  If I can see you in the morning, walkingacross the street, in the bitter cold of Winter, and say 'Goodmorning,' and you can answer 'good morning' in return, do you knowwhat has happened?  We have drawn peace upon one another from thehighest place.

		Drawing down Peace

	Peace does not exist in the world.  Peace is not an ojbectthat you go to a store to find.  You cannot buy it off the shelfin a supermarket.  Peace is something that can only be drawn downfrom above with 'yearning'. {devikut? term from hassidut.}.  If itis to be drawn down, you personally have to drag it down fromheaven.  Peace is the greatest, highest, deepest revelation of G-din the world.

	How will there be peace in the world when the Mashiach comes? The moment Mashiach comes, the revelation of G-d will be socomplete and so total that there could only be peace in the world.the highest revelation in the world is that there is one G-d.

			Shalom Bais (Peace in the Home)

	What is the idea of Shalom Bait?  {'Peace of the house;harmony between husband and wife.} What is the idea of peacebetweenm the husband and the wife?  The relationship between ahusband a a wife is like a little world.  The highest revelationof G-d between them is when there is peace between them.

	There are people in the world who think they understandShalom Bais by reading a book on sex and another book on thepsychology of communication.  This is sweet, but this is not whereit really is.  What I need, and pray for, is to know how to bringdown peace from Heaven.

	The struggle between good and evil is the struggle for andagainst G-d's ONEness.  This is the essence of the fight.  Simplythe existence of the Tree of knowledge already breaks everythinginto two.  Already, there is Good and there is Evil.  The holinessof the Tree of Life doesn't ever mention two.  The Tree of Life isrooted in ONEness, and is therefore always speaking about ONE.

 	What is the holiness between a husband and a wife?  Theholiness of a husband and a wife is that they ae really two, andthe two are becoming one.  This is G-d's holiness.  
	But if my attitude is that 'I am the master and you, my wife,are nothing,' then our relationship has nothing to do with G-d'sOne-ness.

	Peace, 'Socratic ignorance', 

	Why isn't there peace in the world?  Isn't it because I thinkI'm right and you are wrong?  It is as simple as that.
	But if I am blessed with the knowledge that every word that Iam learning, I'm drawing down from Heaven, then there is no longersuch a thing as 'I am right' or 'You are wrong'.  Drawing thewords from heaven is a completely different level.  Maybe you areright.  I don't know.   It may simply be that I don't draw it downproperly.  What do I know.

	There are two people learning.  One says to the other, 'Iunderstand it the right way, and the way you understand it iswrong.  This means that their learning is on the level of headlearning and head-knowledge.  'I learnrd it and you don't knowit.'
	If there is something that I know, and it is something thatyou don't kow, what is my relationship to you?  I look down onyou.  But if I don't know thsi thing and you don't know it, thenwe look at each other as equals.

	I am learning from the Gemora, and I know I don't understandwhat I'm learning.  I find someone else who also doesn't know, andI sit down to learn with him.  I hope that our learning willremind him, and simulataneously remind me, of the roots of thewords.  This is Yirah-knowlege, learning with awe.

Yirah (Awe) and Kavod (Honor)

	'Yirah' is giving honor to G-d'.  How do I give honor to G-d? HOw can I make the whole world realize that there is one G-d?

	Reb Nachman asks, 'What does it mean to be in exile?  To bein exile means that holiness has no kavod, no honor.  Whatever isholy loses the glory of kavod.

	The loss of the sense of honor in the modern world

	Today we are living in a world where people don't honoranything that is holy.  Holy has no kavod.  If people meet a veryholy man, who is alwo very successful, they give him kavod becausehis is very sucfessful.  He'll recevie a write-up in the New YorkTimes, and get invited to speak in Madison Square Garden. Everybody will give him honor.  He can be a holy man, but peoplewon't respect him for his holiness.  People will respect himbecause he draws as tremendous crowd in Madison Squre Garden.

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Reb Dovid of Denitz:  Story of the Gypsy Musician 

	Reb Dovid of Denitz told about a trip his mother made toVienna.  She wa walking along the street .  Someone stoppedher to tell her that the greatest violinists of the gypsieswas giving a concert in the city that night.
	When she walked into the ticket office to buy as ticketfor the performance, she noticed a poor gypsy sitting againstthe wall, playing his violin.  None of the people who passedhim bothered to listen to what he was playing.  They were alltoo anxious to buy their tickets to hear the famous musicianwho would be performing in the concert hall.

	That night, the concert hall filled up quickly withthousand and thousand of people.  The lighs dimmed.  Withawe, everyone directed their attention towards the stage tosee this great perforemr.  He appeared on stage.  Sudddenlyeverybody recognized that this violiist was the sameviolinist who was sitting outside against the wall of theconcert hall.  He has been playing beautiful, awesomemelodies, and nobody had paid attention to him.

	Everybody in the conert hall was absolutely silent.  Sohe said to them, 'You know, I had the impression that yourespect me for my music.  Now I realize that none of you whowere waiting outside cared to listen to what I was playing. While I was sitting outside, I performed the entire concertthat I was going to perform here tonight.  Not one of youlistened to me, because you didn't have to pay twenty rublesto see me.  You don't respect me.   You only respect yourtwenty rubles.  I should play the music that comes from thedeepest depths of my soul, which is the holiest thing that Ihave to hold onto in this life, for your lousy twenty rubles? I don't want any part of it.'
	So this gypsy walked down from the stage and walked outof the concert hall with everyone staring after him in aweand shame.  He walked out, and he was never heard of agian. He disappeared.

l1

	Reb Nachman:  In Galutz,  kavod originates in shadow

	Reb Nachman says that in exile, all honor originates from the'other side'. Kavod is not in the hands of holiness.  Even thekavod that people give to each other is completely without life,completely without holiness.
	
		Reb Nachman on the need for humility

	In order to be on level of holy honor, you must posses yirah,awe.  If you are filled with pride, than there is no place withinyou to give kavod to someone else.  In order to give kavod tosomeone else, you have to be able to give kavod to yourself.  Youhave to be able to humble yourself before yourself.

	Reb Nachman speaks of four levels of humility:  To be humblebefore someone who is greater than yourself.  To be humble beforesomeone who is the same as yourself.  To be humble before someonewho is smaller than yourself.  Finally, you have to be humblebefore your own self.
           
		The humility to honor oneself; learning with humility

	How can a person be on the level of giving himself kavod. While you are learning, you are below yourself.  What a blessingit would be if we could be on the level, even for one second, of'humbling myself before my own self.'

	Why do we generally forget what we are learning?  Because wenever listen to ourselves when we are learning.  If I could humblemyself each time that I open my mouth to learn, then the learningwould reach to the deepest depths of my insides.

Recapitualation

	So Reb Nachman says, 'The Torah is the inside, and Yirah isthe door.  Standing in awe is the door of the House of G-d, andTorah; the words, the letters, the roots of the letters, and theroots of the words, are inside the House of G-d.

	Yirah is bringing down Awesomeness into to world.  Yirah isthe awesomness of bringing down Chaunkah into the world.
  
	Kavod is also at the door.  When is honor shown to a person? When the person walks through the door.  Honor is always at sthedoor.

Coda:  honoring children

	I have seen so many place where children walk through thedoor, and there is no one to open the door form them, to blessthem with honor.  If the President was at the door, knocking toenter, someone would be waiting by the door to greet him, to usherhim through.  But you don't wait for your own child, your ownlife.  Who told you that you have the right to not stand by thedoor.

	For me personally, when I wait for Neshama to return homefrom kindergarden, it feels like the waiting during Yom Kippur. What a blessing and what an honor to open the dooor for my child.

	Cna you imagine what it means to know that a child isstanding by the door, to know that his or her parents are alsostanding by the door wit the same fervor.


	Do you realize how deep it is to draw light upon each other. Can you begin to imagine how much eveyone needs just a little bitof light?  Just one drop of light is so deep.

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Greeting children with honor when they come home and walk throughthe door.
