;.l1,3,63,66,1,0,10,75,192,2,15,20,25,127,10,0,
;.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,
;.l5,10,85,192,2,15,20,25,127,10,0,
.h2, =sh8Yav08 -- , R. Shlomo Carlebach, 8 of Av, 1981? Calif?
R. SHLOMO CARLEBACH / TEACHING
TRANSCRIPTION STARTS AT p4; Preceeded by Editorial Notes.

INTRODUCTORY NOTES:

DATE:  Almost definitely 8 Av, but I'm not sure of the year. Maybe 1982.  My previous guess of 7/82, and possible 7/27/82, isunsubstantiated; I misheard a reference to an attack on Israel byLebanon as a reference to an attack by Israel on Lebanon (andassumed that to be a bombing of Beirut.).   So I think the datewould be prior to 1982; I don't recall attacks from Lebanon after1982 (until the Peres Administration); and by Av of 1982 I don'tthink there were any more attacks on Israel from Lebanon. 

	If I hear correctly, may have been week of Shabbos ?Chazon?.
	I believe [Find: 'tonight when we read Echa'] this teachingis given on the afternoon preceeding Tesha b'Av.  That is, 8 Av. 

PLACE: Reuven Praeger remarked to me in passing that these tapeswere from California, probably Santa Rosa, possibly San Francisco. However a few remarks on the tape suggest that the place may havebeen Israel; if so, possibly R. Shlomo's flat in Jerusalem. 

YICHUS OF TAPE USED IN TRANSCRIPTION:  Let Reuven Prager's tape =Generation 1.  His address is Begged Ivri, [ at 111 Agrippas], POB28052, Jerusalem; FAX: 02-255191.  He copied it for me; I don'tknow if realtime or fastdub; that copy = Generation 2, which Ihave, but have set aside; I'm working from a realtime Generation3; sent another Gemeration 3 copy to BZ for, hopefully,enhancement. 
	RP obtained his copy from Ora Rein, 116 John St., Santa Cruz,California, 95060; he has her E-Mail address. 

Quality of presentation:  Again, R. Shlomo was at his best withchevre, and I think at his very best with chevre in Israel, and Ithink at his very very best in the homes of chevre in Modi'in and-- for the most advanced teachings -- at the Witts ("Mishkanot"). 
	This teaching starts off easy, and one has to get a littlebit into the swing of New York yeshiva-bocher English.  (And thatthis was the language R. Shlomo learned says something about whotook in the refugees from the Holocaust.) So one may miss the morerestrained and polished English of the studio-recording teachings[eg Jerusalem Star and Torah Times] , 
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rather in the way in which,  after one has been drinking abit of lightly-chilled Ashkelon wines Dry Muscat on a hotShabbos morning, I miss the Kool-Aid in the Kibbutz chederohel. 	
	Yael MeSinai once  told me, ca. 1988, that she and Ithink Tzlotana once got R. Shlomo to sit down and dictate ateaching, with a clear, consistent logical development.  Atthe time I though that had been as a great step forward.  {san1a}

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Quality:  Side A is ok; Side B starts ok, but seems to deteriorteat a steady rate.  From about 1/3, it is unpleasant to listen to--understnadable, but pretty much like Bugs Bunny after a shortsnort of Nitric Oxide.  By about 2/3 through Side B is difficultto understand.       
	BZ, before listening to this tape, guessed that what Idescribed would be due to almost-dead batteries when the tape wasrecorded.  I'd guessed deterioration in tape coating.  I don'tknow if fastdub was used in producing my tape or one of thepreceeding generations; that could also be a factor. 

STRUCTURE:  Exegesis of teachings by Reb Nachman
VENUE: One of a series of lectures to a chevre study group in theUSA.    
CONTEXT:  Before Tesha b'Av.

PRIMARY TOPICS:  REB NACHMAN ON JOY 
	Holocaust
 CONCEPTS OF THE NECKTIE IN HASSIDIC PHILOSOPHY:  A Brief Survey 
SQUAREHEADS VS. ROUNDHEADS IN CALIFORNIA
	Tesha B'Av
	Verious Rebbes , esp. the VISHNITZER
	Some Holocaust stories             

Level:  Intermediate USA:  Very little Hebrew (compared, eg withthe Mishkanot teachings). Clear exposition; a number of shortremarks, rather than a complex exposition.
Quality:  Quite good.  Voice falls in a few places.
Occasional background traffic noise, but does not interfere.
Date:  Early 80s?
Group:  Apparently a havera.  Most of the speakers are women, withstrong western educations.
lst pass input of Tape %RP1, 9th of Av; date not given.
Quality ok.
TRANSCRIPTION REQUIRES AT LEAST a 2nd Pass, for proof-reading.
================================================================
.p
EDITORIAL NOTES:

	Fact is, R. Shlomo usually dropped is voice at the mostimportant parts.  
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As a transcriber's rule of thumb, intelligibility isinversely preportional to importance.  On the Best Ofand Tora Times tapes, every word is so clear, they canplay a plastic piano over it. 

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[One of the things about transcribing R. Shlomo teachings is,for all that I have imagined and said that he gave the sameteaching in many different places, one continually bumps intonew points.  And when can go for pages with nothing but babysitting and set-up patter, and then the punch-line, often asaying R. Shlomo heard from or heard attributed to one of thepre-Shoah Rebbes, comes in such a low voice that one missesit.
	So what all this boils down to is:  the deterioration orloss of even a single centimeter on a single tape may meanthe loss of an important and unrecoverable teaching. 
	Well, R. Shlomo remarked at Yakar, as I've noted, thatabout 90% of the pre-Shoah Sforim were lost.  
	But like they say, though  it's impossible to do the jobright, one is not permitted to not try to do one's best withwhat one has. ]
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.p
REB NACHMAN ON JOY
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{N.B.:  I am not familiar with the teachings of Reb Nachman. In general, I have not been able to locate R. Shlomo'sreferences to Reb Nachman in "Advice", a free translationfrom the Hebrew, arranged by topic, of R. Nachmans' LiketeyEtzot.}
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START PASS 2, USING GENERATION 2 TAPE, MINIMAL START-&-STOP TOSAVE TAPE FROM CHOMPING

________Torah, we we learning it a few times.  We have just a fewminutes.	  ??Tehninas mesafta besimchas belevi??? {Heb; probablyreference}
You know this is one of the very deep toras of Reb Nachman.      This Reb Nossen:  Reb Nossen/Reb Nachman. 

You know a person has to know exactly where their headquarters,right? If I'm hungry, I feel it in my kishkes, right. You have aheadache, you feel it in your head.  Your feet hurt you, yourfeet.  
	What's the headquarters for the heart.  I mean, for joy.   Where does it begin.  
	And you know what it is:  imagine, you forget something.  AndI  don't know if I should put it in my bedroom or in thefridgidaire. I have to know where it belongs.

	So R. Nachman says:  Simcha belongs into the heart.  Meaningto say, Simcha -- You're not happy because you understand that youshould be happy.  Because if you wait until you understand youshould be happy, you would have also ten thousand understandingsthat you shouldn't be happy, right.  
	Simcha is in the heart.  

	So:   
	The torah is a long torah but, -- A person who is notb'simcha, what am I supposed to do?  Not think strong `I should beb'simcha', because it won't help me.  Mamash you have to cleanseyour heart.  
	Mamash you have to cleanse your heart.  And this is also notso simple.  (G_d forbid) If my heart is full of sadness, how do Iget it out.             
	So here's the other tora of Reb Nachman. 
	Reb Nachman says that simcha is not a luxury; but simcha,joy, is the natural state of the heart. .. Children when they'reborn, they're mamash b'simcha -- until we make them sad, right.
	Let's say, when you wake up in the morning on a normal day. Before you start thinking about everything -- this one almost didyou wrong, and this one might do you wrong, and this onedefinitely will do you wrong, and this one could do wrong --  first when you wake up in the morning, you're b'simcha.
	So you see, if I would have to change my heart to beb'simcha, it would be very hard.  But what I have to do is just --take away all the garbage which is in my heart.  
	So he says:  As much simcha is in my heart, but if you don't talk about it, you're not talking b'simcha, it won't last. 
	This is so strong, you know, like -- so many things -- 
	You know a person talks bitter, angry -- then ask him are youb'simcha, are you full of joy?  `Yeah, I'm full of joy.'  But eventhe way he says it is bitter. 
	I want you to know something very strong.  The head, goes tohere.  And from here begins the heart.  And basically, my words --can filter maybe through my  my head but -- it's my heart.
	And you see, if a person doesn't talk with heart, that meansthere's something sick.  Because every word has to come from myheart.
.p
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{NOTE 1:
Cave Dave said:  If you don't pray from the Heart, ain't noway `HE' can hear you.  
	This is Cave Dave who hit a cop with his own nightstickin the 1968 Chicago 7 Riots; and then he went to New Mexico. But then he found Jesus and went back to Chicago and turnedhimself in.  But then he noticed he wasn't much into going tojail, so we tried to pray him out, and I provided logisticbackup from the payphone at Celso's Bar, with a fake creditcard.   So then the case was dismissed or something, and hehitched back to New Mexico, but at the last stop the carstopped too soon, and he went out through the frontwindshield.  But then he got better, except that he sure didhave some scars.  Looked a bit like Frankenstein, but he wasa nice gentle guy who loved children, so maybe he gotmarried.
	Never thought to ask if he was Jewish.  In those days Isort of figured more or less everyone was.  I mean, everyoneone was likely to meet.  Anyone interesting.  
	Like Freda Aaron Beartrack.  We raised a few chickens --sometimes, on special occasions, we would have egg forbreakfast -- not eggs, egg.  The chickens would run into thekitchen, and I would kick them out.  Literally.  Freda cookedchicken soup.  She said, I can relate very well to chickensin this context.
	And Max Finsten, z''l, who started New Buffalo.   Maxsaid, "when Rick came to me, he just wanted a place where wecould all hang out and smoke dope, but I talked him intostarting a world.  Darneit."  Max was the father of Jamiel,who died a child, a most promising young boy.  And also ofRachel, who was an adolescent 20 years ago.  Max once said,Don't confuse cruelty with strength.  I'm sure he said manyother things; he was a San Francisco poet; Allen Ginsburgwould stop by to see him. 
	And Bob "Wertz" whoever he was.  Born Armitage.  Onceremarked to me that he was part Jewish.  He's buried at NewBuffalo, on one of the ridges, belong the ditch road.     Asthings fell out, it was probably the closest thing to anorthodox Jewish burial ever in New Mexico.    He liked darnednear any drug that ever came out of the ground, but he alsoliked community, and people in general, and children I think,and sunsets, and drumming; and as a matter of fact I think hewas always courteous and courtly to everyone, but in such alaid-back style that you hardly noticed it. --sa, Haon, 5/96} 
.p
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	And today all the politicians -- all the people --  who talkwithout heart -- means they have a terrible blockage between theirheart and and their mouth.
--------------------------------------------

THE CONCEPT OF THE NECKTIE IN HASSIDIC PHILOSOPHY:  A BriefHistory

	I want you to know something awesome.  You know by all thebig Rebbes, it was not permissible to have a tie when you daven,because that means, you cut your mouth from your heart. 
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{Aryeh Naftali said to me (sa), as memory serves,  that R.Shlomo said, of the necktie:  They put the gartel in thewrong place.}
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{R. Shlomo:  [someone brings him water, or some such: Thank you, alittle more.]     
 
	And The ROBSHITZER would say, all the big liars  wear ties._____ see the politicians.  I mean they put so much energy intotheir ties, right. 
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[You should see the pro-Labour people on TV this year. -sa]
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You know, like, in the big synagogues of the Rebbes, you couldn'tcome in with a tie; you had to take it off. 
	I have to tell you a gevalt story. 
{L'chaim, l'chaim. [ie, drinks the water.]}  
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{R. Shlomo would hardly ever stop teaching to ask for water. Once before kiddish on Shabbat, at Modi'in, it was very hot,he asked for water, and someone brought him some, but hedidn't drink it. -sa}
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	You know, REB KOLONYMOUS KALMAN, everybody knows the storyabout Reb Kolonymous Kalman, the heilige Bier? Setzner.  By him itwas absolutely forbidden to walk in with a tie.   
	So one of his students, when he had graduated, and he wentoff a little bit from Yiddishkeit, he was wearing a tie.  SimchasTora night there were thousands and thousands of people,  RebKolonymous Kalman -- remember I told you once, Reb KolonymousKalman was one of the Rebbes, Simchas tora night the only personwho danced was the Rebbe, in KOSHNITZ.   Everybody stands incircles, and the Rebbe stands in the middle and dances.   Butgevalt,  when [?where?] the Rebbe takes you, and he dances --gevalt.   You'll never reach there [by yourself.] It's awesome.  
	Ok , so he walked in with a tie, and he sees, there arethousands of people, Rebbe's not going to notice.  He's standingby the door. Suddenly the Rebbe turned around and walked straightup to him.  ?He? 
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[the student, I assume -- this word was overlaid by a coughfrom someone closer to the mic; which also suggests that thecassette recorder was recording on batteries.]
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 takes his tie off, and puts in back in his pocket.  Gives him afask.  Then he gave him a big hug.  And he walked back.
	This person was a Survivor.  He says, I want you to know,when the Rebbe gave me a little fask, he washed my soul clean likebefore I was born.  Washed off all the dirt.  And when he gave mea hug, he gave me strength to be a Jew until the end of days. ________________ .  {Several sentences in a low voice, hard tohear.}  Strength _______ from heaven ___________
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[One should try to recapture those last two sentences; theymay be the actual teaching of this story. ] 
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	So what I want to tell you is, that, it's a good torah toremember.   [That seems to be in reference to those last twosentences. ]

THE HIPPIES ARE YOUR TRUE HASSIDIM: or 
ROUNDHEADS, SQUARE-HEADS, AND SKINHEADS

	I don't know if some of you know, why do we wear payes?  Whyare we supposed to have long hair here?  
	Where did Esav and Jacob met, when did they split.
	You know, the head goes to here, and here begins the heart.  
	I don't want to say anything bad [but], have you ever seenNazis?  The first thing is, they cut off their hair from here,right.  And today those, some of those a little bit disgustingpeople with their haircuts, you know when the world is gettingcruel again, hopefully not too much.  They cut their hair, mamashwith a razor, from here, right.   That means they don't want theirhead from their heart to go together.  They cut off the hair, thehead from the heart.                   
	And what did Yakov Avinu do?  Mamash he had LONG peyes.  Toconnect the heart and the head.  
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{And elsewhere I have heard and I think read, if memoryserves, that those whose senitivities are afflicted by thiscruel world, cut their hair.  It is not surprising that someyoung women sometimes do so; what is unbelieveable is thatmost don't -- what dimensions of strength does thatpresuppose?   -sa}
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REB NACHMAN ON SIMCHA, CONT.
	So Reb Nachman says, the most important thing is, if we wantto keep the simcha for a long time, you have to talk _____ simcha. Mamash you have to say gvalt, B'ruch '' , you know, Thank YOU G_d,everything is so good --            
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{As memory serves, I {sa} once heard R. Shlomo say, but noteverybody can always says 
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[eg as baal tchuvas are won especially when it's gettingclose to suppertime -sa]
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`B'ruch HA ____ '.  Or sometimes I get a really big `Broik HA--' from someone who should only be giving a little [etc.] sa}
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	And Dovid haMelech, basically all of Tehillim is justthanking G_d.  Because Dovid HaMelch -- Dovid Malkah Mashiach --Dovid David haMelech, what was his thing.  His thing was that youshould never stop being full of joy.   It never happens to you.  
	You know the Gemorah said that David HaMelch -- never stoppedsinging -- and never stopped playing on his harp.  Mamash.  Never. 	Remember when he was running away for Avshalom, his own sonwho wanted to kill him.  Can you imagine how broken he was?  
	But it says, Mizmor L'David {Hebrew, presumably first line ofPsalm}.  He kept on singing.  Dovid haMelech.
	How did he keep on singing.  Because the words he utteredwere so beautiful.  Like sometimes the heart brings about thewords of joy, [baby calls out once] and sometimes the words affectthe heart. 

	He says, because -- you see, this is from Reb Nachman'sdeepest tora -- you always think you have to talk to somebodyelse.   The most important thing,  you have to talk to yourself.

{R. Shlomo invites Remarks with chevere.}

Listen to me: someone says to me, you know the situation in Israelis miserable.  Right.  So if I argue with him, we'd never getanywhere.   So what do I do.  I keep on saying, Ah, it's sobeautiful here, gevalt it's beautiful.  Gevalt, it's so good;gevalt, gvalt, gvalt.  
	You see, what Reb Nachman says -- Good words, that I listento my own words, and it takes my heart so deep, right.          
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{Once I heard a few Indians say:  Talk good, that's the wayto peace. -SA}
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	You know sometimes, I'm only sad, because I talk sad words.
You see what it is, I don't even have words to say it.

MEDITATION

	Basically, we didn't have so much time about meditation.  Youknow by Reb Nachman, meditation is two things:  talking to G_d andtalking to yourself.  Mamsh, talking to yourself.  
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[Cf. R. Nachman, Advice, p251 #15 citing Likutey Maharan54;6):" Music and joy can help you to  pour out your wordslike water before G_d. [Breslov uses all 3 letter, without ahyphen nor dash.]  When you are constantly happy it is easyto express yourself in words before G_d and meditate well.[Ref: 54:6]
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	Ok, maybe today you're caught in hypnosis, you know you canhypnotize yourself with words.   But -- Imagine I would wake up inthe morning and tell myself a thousand times, please don't say badthings today -- please don't say bad things -- to myself, right.  
	You know we have trouble listing to somebody else, but wedon't have so much trouble lisetning to ourself.   When I listento myself -- 
{525}
                                           
	You know ejsy the Gemora says: What is the most importantpart of the prayer:  that you should hear what your're praying --G_d has no trouble listening.  The question is always, are youlistening to your prayers, y'know.  {Imitates someone daveningprefunctorily, aloud; uses the ususal blank-words. } If I wouldlisten to myself, would be a gevalt.

	And here's one more thing Reb Nachman says.  You know, simchadoesn't just mean, I have fun, I'm happy, it's beautiful -- it'sstupidity.
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{I am not sure what the Rabbi means by `stupidity'.  Heb.'stuyout'?  Or is it a Yiddish term?  Question is:  whatlanguage was he thinking in, just then.

But anyhow, here's R. Shlomo's tora of the TV set & sixpack,best I remember it.  I've noted it elsewhere.  Probablyrecollect  it from Ruach Camp, 82.  He said, suppose a babysays to his father, why did you bring me down here, I washaving such a good time in heaven, and his father says, oh,just to hang out, watch TV, have a few beers -- have a goodtime.  And the baby says, for this you brought me down fromheaven? 

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And elsewhere I have heard, as memory serves, from anhonest and I think reliable source, that when a baby isnot carried to term, it is because that had an emergencyup in heaven and had to sent out an emergency call-backdraft notice. (I did not hear it said it quite thosewords.)  -sa}             
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	You know, joy has a certain life. You know, when you look ata person and they say, I'm b'simcah.   When there's no light --nolight coming out , then they're lying, right.  Simcha?
	Let me tell you something.  I'm in a room.  And one personturns on the light.  And a second person walks in.  And he says,Oy, it's dark.  So I say no, I just turned on the light.  He says,Yeah, you turned it on, but I didn't turn it on.  ______ But nowthere's light in the room.  Who cares who turned it on, right.
	See, if I'm b'simcha, and the light of simcha's shining,whoever come in my vicinity, is automatically b'simcha.  
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[Cf. Reb Nachman, Advice, p255 #38 citing Rabbi Nachman'sWisdom, p155, 299: "Most people are full of pain and worryand all kinds of troubles and they find it impossible tospeak out what is in their hearts.  Someone who comes with asmiling face can literallly give them fresh life.  This is avery great thing.  When you make another person happy you areliterally giving new life to a Jewish soul."]
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	And this is so special.  Like, if I have fun, and you arenext to me, and you don't have fun, you're sad.  But if I'm reallyb'simcha, and just remember what Reb Nachman says, b'simcha meansthat my entire heart -- my whole heart -- is filled with joy.{note3}
And the light of simcha is gevalt.  
	So Reb Nachman has a posek:  "Simcha b'ish {Hebrew}" Thatmeans:  If I'm mamash b'simcha, ______ yjsy I have an answer foreverything.
	You know what that means:  that doesn't mean I have anintellectual answer for everything.  But if I'm mamash b'simcha,then all those words of sadness, as people put on you, don't entermy  heart. 

	TALES OF SPIRITUAL RESISTANCE IN THE HOLOCAUST

	You remember, one of the stories I think I told you.  That[in] Auchwitz was one yid -- his name was Reb Naftali.  He wasshining with simcha the whole time.  He was shining.  He says, whyam I here:  I'm here because I'm a Jew.  I'm here because Ibelieve in G_d.  Gevalt.  It was blowing his mind.  He nevercomplained once.  

		THE BELZER REBBE:  THE MEANING OF 'HOLOCAUST'

	Tell ?me? a story about Hanuka, you remember, that night, 
(I don't want to get off on Hanuka now.)  And you know that theheilige BELZER Rebbe was in the ghetto in _____ham, and was in theconcentration camp, and came out, nebuch, I think he had 13 or 14children.  All of them were killed.  And he never said one wordabout anything which has to do with the War.  ________ The onlything is, his youngest child was Moishele.  And -- he was in thebunker.  And somehow Moishele was -- outside they were shootingout there.  And Moishele was a little boy and  -- he thought --nebuch, he thought that they shot his father.  Nebuch he ran outfrom the bunker.  And he started yelling, ?En?  Tate, tate -- andthey saw, and they shot him.  
	Mamash, they [the other Jews] didn't know how to tell theRebbe -- it's his last child.  So when they told the Rebbe, thisis what he says:  {voice drops} He says, What a privilege, what aprivilege -- to be part of this holy sacrifice.  Ah, he says -- inYiddish, here is how he would say it.  {However, R. Shlomo does otgive the expression in Yiddish} He says, what a privilege, that Ialso gave a little part.  He never spoke again about it. 
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{ I'm picking up on the Generation 2 tape some of the spots Icouldn't catch on  the Generation 3; but as I note elsewhere,sometimes one can do that with a replay of the same tape;suggesting  that sometimes the problem is just a bit of slackas the tape passes the read-head. 
	So anyhow:  With better equipment one could catch moreofthe missing parts of these tapes; and should.}  
	Fact is, R. Shlomo usually dropped is voice at the mostimportant parts. {san5} 
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Which reminds me of another R. Shlomo teaching, as Irecollect it, that I've noted elsewhere.  To re-word itconcisely {san6}
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The Rebbe is giving his student the secret of thekavanah of putting on the tallit.  So he says, so softyou can hardly hear it -- the words that are in theSiddur.  The student says, why did you you whisper it. The Rebbe says, because that's the way I heard it frommy Rebbe.]
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  Then people were talking about the War, and -- that's it.. Because words -- words can knock you off. 
{700}
***PASS 2 TO HERE.


	Want you to know something awesome.  
	You know VISHNITZ:  You know if you had this -- Mamash, thewhole energy is,  to be b'simcha.  You have to be filled with joy.Becuase the moment you're not filled with joy, you're dead.*Nobody has a right to commit suicide.* 

	So:  I think I shared with you:  Was '64.  And at that time,and always on my way to Israel, I'm -- would stop in Switzerland,for a few days.  
	I'm arriving in Zurich on Friday morning, and going to thetrain --  you know they had A special bus, going straight from theairport to the train, and I want to go somewhere, and decided, I'mgoing to be in hiding for one week, HWERE nobody hears me. Andbefore me is a yiddele.  A beard, everything.  I say to him, whereare you going.  He says, I'm going to St. Moritz .  I say, whereare you going to St. Moritz for?  He says, The heilige VISHNITZERis in St. Moritz.
	Hey -- gevalt -- the heilige Reb Chaim-Melech --  ShabbosChazon, was like, this Shabbos. Ok, I'm going to St. Moritz. 
	I was so -- ______ {Yiddish?}.
	But anyway: Shabbos was awesome.  And I really wanted to see-- the VISHNITZER was always b'simcha, what's he doing on ______[the period preceeding?   -- the evening of? ] Tesha b'Av.
	Ok:  Eichel ____________ A survivor.  And he was so broken. Any word, he cried for a half hour.  And the Rebbe was saying, {R.Shlomo intones it forcefully, vigorously:} "Nie, nie, nie , nie" -- you know.  Make it faster.  {very softly, gently: ): Nie, nie.  
	Then finally, after the first Chapter he says:  Pleaseforgive me, I can't take it.  I can't take it.  And the Rebbe puton somebody, who mamash knocked it off fast.  And after 20 minutesthey're finished with Eichod.  
	And listen to this:  And you know, this misnogdim -- I don'twant to say anything bad -- after Eicha, you sit there, and youcry some more.  And the Vishnitzer, you know, he's ?thinking? ,you know, gevalt, he always stands there, on his, where he is -- 
You know the hassidim stand in a half-moon around him.  
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	You know the Old VISHNITZER, when he davens, only theShemoneh Esre he turns his face to the Aaron haKodesh.  The wholedavening he was standing, and he never ?turned? his eyes -- hisopen  eyes -- to the chevre. You know he was standing, like --like a mitnogged(?)..   And everybody is davening with him everyword.   I mean the davening was so beautiful, probably just --heavenly.  
	So the Rebbe's standing there, and he says, `Is anybody herewho maybe was one Tesha b'Av with my holy father?' The heilige RebSforim?? Zalman.  After {sentence hard to make out} ______ youmight never find, not so many people survived, nebuch. 
	You know a yidele  comes and he says, yeah, I was one Tishab'Av by your holy father.  So he [the Vishnitzer -- that is, theVishnitzer who was in office ca. 1964 --] says, tell us whathappened.  So he says,  the same thing, like, when the Rebbes were ______ .  He says, Eicha fast.  Get it over with fast; you have tocry, do it fast.  And then he says:  The heilige Reb Zforim? [thatis, the Old Vishnitzer] had the melody [sic: 'the melody' not 'amelody'] for every passage in Eicha.  For every passage.  And hewas up all night singing Eicha again.  And this is a niggunim. 
	It's -- you know, this is when I got the idea, we got to makesome niggunim for Eicha, you know.  ________  {Hebrew?}.  And___{?Elo bevakir??} _ and {Hebrew} Hashivenu.  Bless me, I should  ; we really should do some more.
l2
{sa56}
[There is  a well-known niggun, very moving  for Hashivenu:  
This was one of the first niggunim I learned at HaveratShalom, in Somerville, (conveniently located near PowderhouseSquare), where in the mid-70s  they sang it before Kol Nidre.
I do not know if this niggun is by R. Shlomo; I assume notnot; it's not his style.
l1

blocking it out on an F-alto, so the following is F-clef: 
And scoring it as 2/2

l5

    2/2:  G ab^ C b^a / [bis] / G ab^ C b^   c / D b^<g <D* /
		
		Ha shivenu-           A-    [shem] E   le      cha
    * but PVK: D^!, I think

          D     E^   /  d& <g  E^ / <f& g a& (ga) / B^2
                    
          V-    Ha-     Tchu   va    V- Ha Tchu     va   

		<b^!&  g G  / <b^&  g   g&   g  /  (b^ag) >d[Nat]& f# / G2
     or:   B^!     G  /  B^       g&   g  /   b^a&
 .         Ha      desh  Ha       desh Ya     menu    k'     ke   dem

------------------------------------------------------------------

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You see, mamash -- You know Tisha b'Av, you know -- {pause}
Basically the Medresh says one thing.  A person comes with aknife, and cuts me off --  can't do it. 
l2
[I guess this is a reference to the teaching -- established,I suppose, the day after a bunch of frum Makabis got wipedout by the (Hellenized) Syrians while keeping Shabbat -- that if a person comes with a knife to kill you, you mustkill him first. (And likewise, if he is chasing your nextdoor neighbor.)  That is the 'din rodef', of which so muchnonsense was lately said and written. -sa]
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*And I'm crying my eyes out.  So why don't you open your eyes,it's the greatest doctor in the world.  If it doesn't cut you off,it doesn't kill you.  If it cuts you off, it will kill you.* 

	You know in a certain way Tesha b'Av is the highest G_drevelation there is.  Because unless it's clear to me that it isG_d, I really can't take it.  Can't take it.  Mamash I realize,Robbenu shel olam -- 

l2
[So this is "for our sins, the Temple was destroyed."  {san7}
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	Have to tell you one more thing which is awesome.  
	According to kabbalistic beliefs, anybody who has pain for 
G_d, doesn't really feel the pain.  Doesn't feel the pain. {note4}
l1

But you know, someone comes up, to  ______ somebody because he's aJew.  It hurts, but -- 
l2
[Which reminds me of another saying of R. Shlomo that I'venoted, as memory serves, elsewhere:  Also I think Ruach Camp1982, but maybe a few years earlier, at the Abode, NewLebanon NY:  He said, what a chore it must be, to have todecide every week, whether you're going to keep Shabbos.  
{san8}
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You know listen to this; this is unbelieveable: {n1}
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	The heilige KOPITSHNITZHER -- 
	You rememeber I mentioned it to you a lot of times.
	In Vienna, when they [the Nazis] took over, the first ontheir lists, of all the Rebbes. {n2}
And since? ?some of? the biggest Rebbes were grandchildren of theholy Vizhiner, you know they ?did a lot of details? before theybegin.  The knew the address exactly of every Rebbe. 
	So gvalt -- so what they did, nebuch heartbreaking.  Everymorning at six o'clock they would arrest all the Rebbes -- andthey would mamash -- gvalt, gvalt, heartbreaking -- with whips --would make them run down the most -- the biggest streets inVienna.  Nebuch, you know.  And then they would give themtoothbrushes, with heavy acid which burns you down, and they wouldtell them to clean the streets with toothbrushes.  
	They did this for a few weeks.  And you know, after 2 or 3days, you have no more flesh on your fingers, just bones.  ______,right.
	And, anyway -- remember I mentioned it to you, I told you,that the heilige Tzadik GERER, made it to Israel -- _________?Rechlus? 
And -- he would wake every morning 2 o'clock, take a broom, andclean the streets of Tel Aviv.   
	And then -- one way or the other,  one hosid saw him, and hestopped doing it, because in Vishner??)  you do everythingsecretly.  
l2
[And from this we learn, that even a chutzpadike student inthe wrong place at the wrong time seeing something that'snone of his business can be sent by heaven, so the Rebbecould finally get a full night's sleep.]

[Which reminds me of a remark by HlB:  She told me, as memoryserves, that she asked R. Shlomo, (in Jerusalem in the 90s, Iassume) do you ever have time to yourself, and he said, 'WhenI'm under my tallis.' -sa]

l1

So he asked the Rebbe, why are you doing it.  He [the Rebbe] says,when I was cleaning the streets of Vienna, with a toothbrush, andit hurt so much, I made a vow, that if G_d lets me have theprivilege of coming to the Holy Land, I'll wake up every morning - and I clean the streets of Tel Aviv.  
	Awesome.

	But I heard an unbelieveable story.  And while he wascleaning the streets, hassidim didn't know about it.  Who wakesup, three o'clock in the morning, in Tel Aviv, and goes to work --all the poor shleppers, right.  The "water-carriers" .  The --garbage people, right.  The poor people.  And when they saw theRebbe cleaning the streets, and the way the Rebbe said goodmorning to them -- be a gevalt, right.
	You see, after the Rebbe stopped doing it, the hassidimwanted to find out what happened, when the Rebbe was cleaning allthe streets for seven(?) years.  They found out, mamash the Rebbe,you know, was performing miracles every morning, giving peopleback their neshoma, you know, giving all their strength.
l2
[Which reminds me, as memory serves, R. Shlomo once remarkedin passing,  maybe the USA 70s or more likely Jerusalem orModi'in 80s, people come to a Rebbe, what they're saying is,Rebbe fix my soul.  -sa]
l1        

	Anyway -- have to tell you one more thing.      
	Tonight when we read Eicha -- you know I'll be on the Moshav,and I'm sure you'll do it here  ____________

	Do you know that ?none of the? Rebbes wrote books, that everyword of Eicha is the most beautiful story.  In all the sadstories. (?).  Because when Meshiach's coming, we'll also readEicha, right. 
	?  You know there's a Mokleket(?)  against the whole Sefer,of Echad.   {Can't make out next sentence.} But Rebbe YitzakBerditcher -- sadly enough, I don't know if it's all -- {Hebrew? }[sounds like: "vicious lady" or "kedushes levi"] _
	So the first thing Reb Nachman says -- have you ever noticed,you know, you come to a doctor, and he says to me, my foot hurtsme, but the doctor knows really, the human body, he says, youknow, it's not your foot,  it might be your kishke, right. Thepain comes out of the foot, but it's really somewhere else, right

	Imagine I'm full of pain.  Reb Nachman says, if you're sad,it's your heart who's sick, not your foot --not your head.  
	So you see what it is.  Mamash. On Tesha Bav , it's mamashthe fixing of sadness.  Because -- You think Jeremiah stoppedbeing full of simcha when he composed the book of Lamentations.
	Because the Gemorah says that G_d's presence, the Shechina,is only when you're full of joy. 
	And here I have to tell you something awesome, this is really______ Not to be believed.  [Het v'shalom] when you're sad, youcannot hear G_d's voice.  Avrom Avinu is standing with a knifeover Yitzhak, and he hears G_d's voice telling him, don't killhim, take him off.  You know what the Rebbes said:  Imagine ifAvrom Avinu would have been sad at that moment, he wouldn't haveheard G_d's voice.  Mamash it's mind-blowing.  The minute he wasstanding there, and he was ready to kill his son, but he didn'tstop being b'simcha.   
	And I have to tell you something awesome. 
	Everybody's asking:  Why is it you always talk about AvromAvinu and a test -- to sacrifice his son --  Why don't we evertalk about, what it says about Yizhak.  Yitzhak is 37 years old,and his father says, I heard a voice from heaven, that I should --slaughter you?  This is can't going??  Not to be believed, right.

 	First of all, all the Rebbes say the same thing:
Imagine if one time in his life Avrom would have lied to Yitzhak. One time in his life, he would have told something wjocj isn'ttrue.  He wouldn't have believed him any more. 
	But anyway, this is what the Rebbes say.
	This is awesome.
	You know when Yitzhak was lying on the altar, he went throughall the pain, all the suffering,  which all the Jews would gothrough until Meshiach is coming.  
	Awesome, right?  Awesome.

	But this is not all.
	Yitzak went through the pain which the yidden are feeling. But you know what Avrom went through?  Avrom felt the pain G_d isgoing through, when he has to put him {car horn honks sharply}____.  It was so much more.
	Can you imagine, if parents have to inflict pain on thechildren.  It's ?unbelieveable?
	So you see what it was?  The test was that Avrom ?lived?mamash, even, everything through, what's going on in heaven -- hemust do it b'simcha.   ? He must ______b'simcha.
 
	You know what that means?  That means Avrom Avinu mamsah sawprophetically -- he saw mamash everything _______ .  Mamash he saweverything. {Next sentence very soft; can't make it out.}

	So say something [R. Shlomo offers a member or members of thechevre to offer remarks}: 
.p
                         
{1089}
{First remark:  I do not transcribe it here; but it seems clearenough to transcribe; maybe with a bit of volume-boost.  Speakeris a woman;  R. Shlomo later mentions her name, twice,  as?Neilah?. 
	The speaker, possibly Ne'ilah Carlebach, is clearly one ofthe senior students of R. Shlomo Carlebach, and is demonstrablyexceptionally familiar with his teachings, and well-grounded inthe writings of Reb Nachman; exposition is clear and detailed. 

{1100}

{R. Shlomo to someone else:  Ok, you should argue later, ok?}
{Talk to her later, yeah if you interrupt her now, she'll lose herthought.  Keep on going. ... Give her a chance, she has to leavein 5 minutes, she wants to say something.}
{Member of the chevre discussing a torah of Reb Nachman, of whichI have elsewhere quoted R. Shlomo's gloss "The feet know", thatthe feet always know where I'm supposed to go.}
{Another lady in the chevre challenges the speaker}

{R. Shlomo.  Ok, keep on going.}
{Speaker: "Our children are garments of our selves.  We are thegarments of creation of the Rabbenu shel Olam. "}

{Previous 2nd lady continues her challenge} 
 
{A gentleman in the chevre breaks in:  [There are people who werekilled yesterday by the Lebanese.  The Israeli Air Force, one ofthe best Air Force(s) in the entire world, took care of it, but,many people, 500 people, who were taken to Givat Hayim, and fewother places, and they are living in bomb shelters right now.  And-- 
{lst speaker:  Excuse me, stop this right now.  I'm going to stopit right now.  We are here -- }
l2

{R. Shlomo interrupts, like a mild-mannered rhinocerous whohas just woken up from hibernation, and wonders if anyone yetput on the chamomile tea -- 
l1

R. Shlomo {in slow, tones}: 
	So hard to be b'simcha today.  
	Because it is so hard.  
	It's so hard because it's the day before Tesha b'Av, and it'sso hard because what's going on in Israel, and so hard -- what'sgoing in the world, so I'm not blaming because I say Ah, gevalt,I'm so happy.	
{1300}
l2

{apparently someone tries to continue the cross-argument}
l1

{R. Shlomo:  I'm talking to adults, right?  I'm talking to akindergarten here.}
{Angrily, to someone who persists in interrupting:  You aredisturbing [fr. mod Heb., mfriach ] .... I'm here to learn people-- to give people simcha to make it through Tesha b'Av -- ... you're a super-talented man, you have good thoughts, but right nowpeople didn't come to learn by you, they came to learn by me. Shhh; that's it. }

You know, I want you to know something, today is a heavy day,right.  I want you to know, the last three days [presumably of the3 weeks between 17 Tamuz and 9 Av] like, {deterioration in soundquality} the 7th, the 8th, and the 9th, -- mamash, heavy day.
	You know why was the holy temple destroyed, because theydidn't get it together, right.
	You know, we are learning it for so many days, ________ . And today -- 
{Yields to a speaker from the chevre:  
R. Shlomo says: _____ I beg you please ____ and ?Neilah? ___ t9osay something.  So say something for two more minutes, and theneverybody be quiet.}
l2

{distortion on tape, running a bit too fast.)
l1

You know what Reb Nachman says, soldiers, if they're not b'simach,they can't fight either.  If a soldier wants to enter the war, andhe's full of sadness, he cannot do anything.  You know how fastthey have to go.  And if you're not b'simcha, you cannot movefast.  Mamash, G_d give them inside simcha, that they are soprivileged, to protect the Holy Land, that they are good soldiers. Why are the Israeli soldiers a better soldier than anybody in theworld.   
	Because basically, you know an American soldier fighting inVietnam, has no reason to be b'simcha.  Because _______ what's hedoing, right.  _________ ?our?  soldiers are so holy. [I presumethat was a reference to Israeli soldiers. ]  And just ?hope? thatwe are learning about simcha, we will send like, a little messageof simcha, wherever they are. [Again, I presume the reference isto Israeli soldiers. ]

-----------------
{R. Shlomo yields  the floor to teachings from the chevre }
{Apparently the first speaker, continued.}

Speaker:  "I'm so happy to be in Israel.  I'm so very happy to behere.  It just gives me so much light. Makes me filled with suchjoy.  Really emes b'simcha."

{The speaker recounts a teaching from R. Shlomo:

{lst speaker in the chevre says: Blessings and curses.  And Shlomosaid, you know, this word curses is very badly translated.  ... Itdoesn't mean curse at all.  It means something's off. ... andeverything is there, -- expect when you push the handle and itjust doesn't function.  All the pieces are in order, but if theone little pintele, the one corner, doesn't function -- the wholemechanism is kinda shot. He says, oh what a ?horrible thought tome -- I had?  it all - but there's one piece off... there's onelittle pintele
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{PINEAL GLAND ?  }
l1
?that have to connect it, or else it be out in the garbage? There's one piece that, if only I could connect to the rest of me,I could flow.  
	Joy is flow.  Joy is taking your toes and your ears and yourmind and your heart and your soul and giving it with such ?koach?that every one of them is filled with light and energy, so thatyou can, when ... and you get excited because the air is clean,and you fly to Jerusalem and your whole being is filled withsimcha ... the joy of being in this world, and seeing, not thelight of the ?canon?, or the light of Shabbos candle just, but thelight of the Jerusalem above, as it comes through the streets andemanates ______ .  And to see inside the light that we have , thatwe're not letting out because a pintel  is stuck -- 
	So the communication level that we share ... it's ?bagrut?,it's bad news, because the only voice you can hear is when yourfeet tell you -- Hey, Sister, stand up straight, and rejoice withwho you are. ... The mouth is at the gate of the whole being, itconnects the upstairs and the downstairs. ....? it's  coming fromthe pintel of the  yod? .... Nachum v'nachum ami:  we're coming upto consoling ourselves, let us clean yourselves as well, becauseit's time.   The dimensions and the letters are so deep.  We areso deep, we are so multi-layered.  Let's not just look on the topsurface, let's not just look on the bright side, let's //
RECORDING ENDS	{1458} 
END PASS 2; I {sa) failed to make some minor corrections.
TAPE SIDE A ENDS {1469};  
FOOTNOTES FILED OFF TO \DEEPSIX2:shsaav08
 SAME TAPE SIDE B WIP Transcription =sh8zav08; END DOC =sh86av08.


