;.cR. Shlomo / Torah Times Vol. 3 / Rosh HaShana, Yom Kippur, Sukas
;.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,
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;.l4,25,75,192,2,127,25,0,
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;.l6,35,75,192,2,127,35,0,
;.l7,10,90,192,2,15,20,25,127,10,0,
=sh_tt3
Vol. III:  Elul & Tishri.  Copyright 1994, circle C circle P TorahTimes {san1}
III(l)A: Elul; III(2)B: Rosh HaShana; III(2)A: 10 Days of Awe;III(2)B: Sukkot/ Simchat Torah.
ABOUT 30 MIN. PER SIDE
There are no liner notes, and no insert.  
The package label states, in toto:   "Torah Times, a monthly audiomagazien of Songs, Stories, and Studies, featuring [sic; althoughhe is the only teacher] SC .  Yamin Noraim and Yamim Tovim:  Daysof Awe and Joy.  Volume III:  Elul & Tisri.
Torah Times, one year subscription, $60 plus shipping and handlingfor all tapes, total $72; mail to Torah Times, 63 W. 38th St.Suite 1201, New York NY 10018; For more information call:  212580-2320.  Special thanks to the two Shlomos for harmonizing. " 
                                   
The cassettes are copyright circle-C, circle-P, 1994 Torah Times.and are identified only as Volume 3, Part I and Part II, Sides 1and 2 .                               

If memory serves, I have not seen Torah Times on sale in Israel,except for Volume 3, which appeared at T.O.P., sold for $25 perset of 2.  I have not yet been able to obtain additionalinformation from Torah Times.  Not clear if they accept NIScheques. 


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SECTION I.  SUMMARY:

EVALUATION:
	
L2
Evidently this is a set of teachings he dictated in studio,not a compilation from tapes.  There is good material here,especially as he gets into the swing of it; and it may bemore focussed on a systematic exposition of the basics thanhis live teachings, but the spirit is lacklustre compared tohis live teachings.
It's shlocked up with a Mixed-in underlay of instant music: even a Hammond organ.  Like doing hell in a 4-star cocktailbar.   The good news is that (with maybe one exception onTape 1 Side B, deleting Hebrew) nobody editted it; there'seven a bit of off-key singing in the background.                   
l1
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TAPE 1 SIDE A:	ELUL
1. Nusach -- Traditional Nusach for Piyut L'Hai Olamiim
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2. Teaching -- Good, clear, but without spirit.
The piano background is quite inappropriate and distracting.
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TORAH TIMES #3, TAPE 1: (Side A, Elul):
3. V'Ani T'filati -- NOT P62:  Well-known:         
Apparently not transcribed, so: {sa52}
In very good voice, esp. on the first verse. 
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4.  Short teaching (chanted)
The piano/plastic organ/plastic choir  background is quiteinappropriate and distracting.
 ... = ellipsis sa, but only to skip repeated phrases            
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TORAH TIMES, VOLUME III, TAPE 1, SIDE A:
5.  Niggun -- standard Nusach, from Shabbat Shaharit
Za#20, Shohein Ad
-----------------------------------------------------------------  6.  Hummed standard Rosh HaShana niggunim; short teachings.
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TAPE 1 SIDE B:  ROSH HASHANA
Cf. Also Gal-Paz Cassettes, Set of 2, Rosh HaShana Vol 1 & Vol. 2,Rosh HaShana nusach only; Gal Paz, Malakei Yisrael 15, Jerusalem;Tel: 972-2-385-514. Copyright Circle C.

1.  Very good teachings, on an introductory intermediate level;clearer and more linear, {TT3a-n1}
	That is:  this Torah Times Tape teaching does not have theerudite, intricate depth of the teachings at the Witt home(usually identified as "Mishkanot"), nor the spirit and warmth ofthe teachings at homes of the chevere in Modi'in.  
R. Shlomo always suited his teaching to his audience {TT3a-n2}
l1

Background music has been added, far less obtrusively than on SideA, with an estimated irrelevancy rating _95%

*2.	Niggun that I'd not heard -- words are V'ani T'filati, butdifferent tune.
*3.  Niggun of Reb Levi Berditchev.  TRANSCRIBE.
'
I'VE NOT YET RUN TAPE 2.
==================================================================
.p
SECTION II;  TRANSCRIPTTION OF TEACHINGS:
{ellipsis sa} - used following  ...   -- means that I omittedwords that were on the tape.  I do this, in general, only forrepitions of a phrase, which are appropriate in oral but notwritten presentation.  Double brackets [[  ]] are used for thesame purpose; to mark off something which R. Shlomo said, butwhich ought not be included, for stylistic reasons, in a writtenversion.  Single braces  [    ] are used, following editorialconvention, for editorial interjections intended to clarify thewording.  
Curlicue braces { } I use, usually on a .L3 block indent, to setoff my interjected remarks.
Parentheses (   )  are merely a punctuation devise; they encloseremarks made by R. Shlomo. 



TORAH TIMES #3, ELUL:  SIDE A, FIRST TEACHING:     
PASS 1 ONLY; NOT YET PROOFED AGAINST TAPE.

So Good Shabbos, Good Yomtov, Good Hodesh, my beautiful friends. Brothers and sisters, wherever you are:

You know what's so beautiful about us Jewish people -- everythingis beautiful, but especially, every month there's [or: has] somuch meaning.  So remember, last time we spoke to each other, wasafter Tisha B'av, [presumably referring to the preceeding tape inthis series].  So on [Rosh] Hodesh Elul, after Moshe Rabbenu brokethe tablets, {HEBREW?} , when everything seemed to be so hopeless,so on [Rosh] Hodesh Elul, Moshe Rabbenu went up to Sinai again,for 40 days.  And G-d gave him the Torah again.  But this time --so much deeper.  So much, so much deeper.  And when Moshe Rabbenuwas up in heaven, receivign the Torah, obviously the first timethe distance between Heaven and earth was still so big, that asmuch as Moshe Rabbenu was receiving the Torah for us, somehow wedidn't feel it.  Jews felt left over, left alone, were desperate,we made the golden calf, we were looking for a connection to G-d. And if you remember:  the Ishbitzer said -- (G_d forbid [that weshould not realize this:], I'm sure it's clear to you and to me) - even while we made the golden calf we didn't stop believing inG-d, it's clear to us there's one G-d.  But we thought, we needsome in-between.
l2
[A few millenia later, when we ran into hard times (becauseof 'causeless hatred', some say), this became rather a widespread notion -sa]
l1
But even [when] Moshe Rabbenu went up to Mt. Sinai again, thedistance between heaven and earth was not so long and not so big. And mamash, for the 40 days, like: Moshe Rabbenu took us with him,and we all received the Torah for 40 days.  
	And here our holy rabbis teach us:  the Arizel teaches usthat -- if you remember, we were learning it, that every month hasa special letter -- the letter of this month [of Elul] is Yud --and, if you remember, the star [constlelation] of the signs isVirgo -- month of Sulah -- 
l2
{Clearly related to Selah, expression of confirmation,conclusion, "closing" in the Psalms.  But I'd not heard ofthat before.  -sa}

l1
means it's all closed up -- that means we are so, so, socompletely given to G-d.  Nothing (G_d forbid) unholy can get in.
And also:  the Fixing [Tikkun] is of the left hand. 
	And I'm giving you over a little Izhbitzer tora, friends:
	You know, Elul comes from the word, unimportant, far away.
l3
{An interesting notion.  One could associated with Fr.eloine, Eng. elongated ?alienated -- though Kitov (TheBook of our Heritage) says the name Elul came up fromBabylonia --  Klein (A Comprehensive EtymologicalDictionary of the Hebrew Lanauge for readers of English)gives an etymology of bringing in (although a root ofAyin-Lamed might have arguable associations ) -- Onions(Oxford Dictionary of English Etymology) gives lateLatin, e + longare, far away; that may have been asource of this tradition -- sa}
l1
And I want you to know, my beautiful friends:  The Fixing inHodesh Elul is not so much the Fixing of what we did wrong.   Itis the Fixing of what we did right.  What -- we didn't do it withall our hearts -- it wasn't close enough to us.  
	You know:  sometimes you meet a person, they love you,they're sweet, they're cute, but -- why are you so far away. Sometimes you see a person davening, davens very nice, very sweet, but why are you so far away.  I have seen parents and children ---parents kissing their children -- {spoken sadly:} why are you sofar away.  
	Elul is to get close.  Elul is -- ______ Elul comes _____ notfar away -- be so close.
	You know what the left hand is?  The left hand is always thesymbol of what they do unconsciously.  Because the right hand iswhat you do consciously.  Unconsciously.  
	And suddenly in Elul it's clear to me -- even all the thingsI did unconsciously, not with all my consciousness -- 
l3
{That is an interesting re-interpretation of'unconsciously'.  The Freudian notion, essentially paganand polytheistic,  I suppose,  is:  expressing powerful,simplistic, but unrecognized forces.  Here the notion isone of: not being fully aware of my place in the world. But the implcation is that that of which I am unaware isuplifting, good:  an essentially monotheistic notion --sa.}               
l1
-- oh, mamash, they all came from the Yud.  From the "pintele Yid"

l3
{"pintele Yid": I think this is an important reference,but I don't recall what it is}
l1
from the deepest deepest depths of me.   
	And Hodesh Elul is the time -- just to learn more, to davenmore, to get closer to each other.  And what we do in this wholemonth, even(?)  blowing the Shofar.  Because -- why Moshe Rabbenuwas up there -- and you know how beautiful this is:
	You know in heaven -- not every sound reaches heaven -- I'msure it does, but not really -- but one thing we knew, we have togive Moshe Rabbenu a sign -- we have to give G_d a sign -- and weare with you Moshe Rabbenu, we are listening to every word G_ddictates to you.  
	And we blew the Shofar every morning -- every morning -- tosend G_d a sign -- we are listening to every word of the Torah.
l3
{To summarize:  In Jewish tradition, Moshe Rabbenuascended Mt. Sinai on Rosh Hodesh Elul, for 40 days, toreceive the Torah (the Tablets,)  a second time.  Alsoby Jewish custom, the shofar is sounded at theconclusion of shaharit for the entire month of Elul.  Itis also sounded on the 2 days of Rosh HaShana, and onYom Kippur, and I think on the other 7 of the 10 "Daysof Awe".  So Jewish observance from Rosh Hodesh Elulthrough Yom Kippur in this sense recapitualates thevigil of the Jewish people receiving the Torah for thesecond time.}
l1
(END TEACHING)
================================================================  
4.  Short teaching (chanted)
The piano/plastic organ/plastic choir  background is quiteinappropriate and distracting.
 ... = ellipsis sa, but only to skip repeated phrases            
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{HEBREW}: 
The Medresh says: This is what King David claimed before G_d:
The whole world ... {ellipsis sa} is only rejoicing after G_danswers them.	But us Yidden -- children of Abraham, Issac, andJacob -- of the four holy mothers -- for us it's so different.  Weknow ...  for certain -- we know it, we feel it -- that G_d willhelp us.  We know ... that G_d listens to our prayers .  {HEBREW}:I trust YOU Master of the World -- I know -- I know YOU'll forgiveme, and I know YOU'll give me a good year -- and I know YOU'llhelp me to Fix {tikkun} everything.  And I know -- even beforeYOU'll help me -- {HEBREW} -- I'm already rejoicing in YOUR help. 
	So you know my beautiful friends:  Sometimes I see people inHodesh Elul, they think, part of being religious is to walk aroundsad and broken, and -- chechz? - Yiddish -- ? to agonize over?)over all your mistakes --- .  This may be very beautiful but -- Idon't know, my insides tell me, this is not the way.  The real wayis {HEBREW quote:} -- And mamash I know, Master of the World -- Iknow You will help me to fix everything -- I know You will help meto become a new person, a better person -- 
l2
{resumes singing; an accompaniment has been added that shouldhave been saved for the merry-go-round.}
l1
And one more -- something very important friends -- imagine I hurtsomebody's feellings -- and I walk up to the person and say, `Ijust learned last night that it's forbidden to hurt somebody'sfeelings, can you please forgimmee?'  How does it sound to you? You know maybe -- maybe -- it may be nice -- doesn't turn me on. The question is not:  do you think you did wrong.  The questionis:  does it hurt you -- that you hurt my feelings.
	You know friends --  if you want to know what it is -- [take,eg] a Yid who keeps Shabbos -- and ... [het v'shalom] sometimes Iforget -- maybe I turn on the light on Shabbos -- it's not thequestion, ` I did something wrong' -- it hurts! {said softly, butwith almost shocked, or amazed,  emphasis).  Physically it hurts. And [or: That] you can't forget for one second on the holy Shabbos-- it mamash hurts.
	I'll tell you something very deep.  You know, imagine -- justtake a Jew who keeps kosher.  Then by mistake, you walk into arestaurant, and he thought it's kosher, and then they tell him,you know, Oy, it was not kosher -- you thought it was salami butiwas really ham -- `Oy vey -- I did something wrong' -- but then,the answer is -- `I didn't know.   Ok, I didn't know it'sforbidden so -- forget it, you know.  
l2
{R. Shlomo says this in almost a working-class New Yorkaccident, with the survivalist realism of New Yorkers -- asif to make the point: there are some errors that youshouldn't get too spiritual and introspective andintellectual about, you just bump over them and keep ontruckin'; there's work to be done.
Cf. also The Torah of the Little Piece of Ham , =sh_onjoy,Another Place Farm, Greenville NH 1981}

}
l1
G-d'll forgive me, I didn't know.'  
	So:  this is very nice. 
	But take an emese Yid .   You know something, even withouthim knowing if it's kosher or not, you put something non-kosher insomebody's mouth, he'll begin to vomit, because he can't take it. 
l2
[Reminds me:  R. Shlomo once said -- maybe this also wasRuach Camp 1982 or 1983 -- or maybe in passing, at Modi'in --he said, if I'm asleep and you put something in my mouth,I'll mumble a blessing.  Maybe I'll get the wrong blessing --haEtz instead of haAdama -- but I'll say the blessing.  -sa]
l1

[Story of R. Shlomo's great-great grandfather:]
l2
[Mixed in background music:  {TT3a-n4}
l1
BIOGRAPHICAL NOTE:  HOW THE CARLEBACH FAMILY DECIDED TO EMIGRATEFROM RUSSIA-POLAND TO GERMANY.

Can I share with you a beautiful story about my great-greatgrandfather?   Really special.  And I don't know why I justremembered it
l2
[R. Shlomo often remembered incongruous stories at ratherinappropriate times.  Often as not, it turned out that theywere extraordinarily appropriate to someone who was listeningto him then. ]
l1
but it's just a good story and --

	My great-great-great [sic; so there's a question of ageneration here]  grandfather was a very simple young man; helived on the border between Poland and Germany and ??in the city
was the name Flatto
l2
[This is an important biographic int, which Ben-Zion mightclarify:  was R. Shlomo's great-great (or: great-great-great)grandfather from a city named Flatto??.]
l1
 -- and he was drafted.  And you know, in those days, when a Jewwas drafted, he was not drafted to become a general or an officer. He had absolutely no rights.  Every soldier could beat him up andmake him shine his shoes, clean the toilets.  And they abused himin the most awesome way.      
l2
[I assume that this was in the Czar's army.  
Dimont notes that under Czar Nicholas I "A special militaryconscription policy made Jewish children between 12 and 18years of age eligible [! - that is, they could be seized andempressed into it] for 25 years of military service.  Once aJewish youth was thus drafted his parents never saw himagain.  He either died before his term expired, or convertedunder the pressure of taunts and torture."(Max I. Dimont,Jews G_d and History, p307.]
l1

	So at one time they were sitting on a fort, by the borderbetween Germany and Poland.  And the fort was on a cliff, hundredshundreds of feet high.  And my zeyde was sitting there.  And --the afternoon, was nothing to do -- and suddenly the soldiersdecided, we need some excitement, let's have a little bit fun. They took a piece of ham, grabbed my great-great-great
l2
[ok, so that's the 2nd use of great-great-great-]
l1
grandfather, decided to push the ham in his mouth.
	And do you know, the truth is, you don't have to die for it. But my great-grandfather [sic] didn't know that.  He only knew onething:  a Jew doesn't let a piece of ham in his mouth.  He torehimself away from the soldiers, and he jumped off the cliff.  Theydidn't even bother looking, because they knew he's dead.  Butgvalt, gvalt, Robbenu shel Olam, Master of the World:  I'm sureEliahu haNavi came and held him while he was in the air.  Hearrived, but when he arrived, he was already in Germany, becausethe fort was just on the border.  He had 10 pennies in his pocket.
 And in those days you could buy with any kind of money.  Hepassed by a marketplace, and there he saw they're selling flourfor 10 cents.  He bought a sack of flour.  On the next cornersomeone says to him, you have some flour to sell?  He says yes. "How much you want [for the flour]."   He says, twenty cents.  Hemade ten cents extra.  I want you to know, all day long he wasbuying/selling buying/selling, and then it it just ______ to tellyou, that after two months, my holy great-great [sic] grandfather,was the owner of a bank.  He became a multi-multi-multi-multimulti-multi-multi millionaire {tt3a-n5}
l1
                                             
At that time in Germany, and in Hungary, _____ close to Austria,he wrote a letter to the Ktzaf?? Sofer -- to the son of the KtafSofer -- he told him his whole life story.  And he says, I wantyou to know, I became a multi-millionaire, I'm the owner of a bigfarm, and I live there and I got married and have children, but Iknow so little.  Maybe one of your students need a vacation for afew weeks, would me you mind sending me every few weeks a youngman who needs a vacation, I'll pay him for his trip, he'll be inmy house for a few weeks.  And from that time on, pupils, studentsof the Yeshiva of Presburg would come to my alte Zeyde -- altealte-alte Zeyde -- this must have been maybe -- maybe 1830, 1840 - and until the first World World War, they would always come tohis grandchildren, great-great grandchildren.  Sadly enough, atthe first World War, the Depression, after the World War, thewhole family of my -- this is on my Bubbe's -- on my mother'smother's side -- they lost the money.  And the youngest son, whowas the owner of the bank when collapsed, suddenly disappeared. And everybody was looking for him.  And after the Second WorldWar, many years later, about maybe 1956, 1957, my uncle went toYerushelayim.  And he was asking around, they told him, there's ayid named Moshe, HaCohen, he is learning day and night in BeisMedresh.  And my uncle looked for him, he found he's mamashsitting and learning day and night.  and he says, he felt so bad,it was not his fault, but because of him so many people lost somuch money.  And, ah --   
l2
[One might note that that bank crash served to save his life,(although without it, something else might have served)because he then left Germany for Israel.  -sa]
l1

	Anyway -- you see friends, the question is:  how much does ithurt you.  
	And the Shofar of Hodesh Elul is not so much to proclaimG_d's Kingdom, as to tell G_d how much it hurts me.  If it hurtsme so much that I didn't do everything from the deepest depths ofmy heart, if it hurts me so much that, for all the golden calfs Imade throughout the year ---- 
(R. Shlomo remarks to someone: Going to C Minor) 
	So you hear my beautiful friends, Hodesh Elul is the time tolook into your own heart:  how much does it hurt you when you dosomething not so good.  How much joy does it bring to you when youdo something with all your heart.  
	So Hodesh Elul is a very deep month.  Very very deep. Preparing ourselves -- become a new person.
	And you know, everybody knows:  that always the Shabos beforea new month we proclaim the new month [in the synagogue, after theShabbat Torah reading].  But not when it comes a new year.  [Ie,
we do not announce Rosh Hodesh Elul, which is observed as RoshHaShana, in the synagogue.]
Because a new year is completely new.  A new life is coming fromheaven.  A new life from heaven, we all are new, completelyrenewed.  
	And I want to bless you and me, the last Shabbos before RoshHaShana, and it's? {HEBREW}, we all are standing before G_d:  thelowest Jew and the highest Jew; the biggest tzadik and the biggestopposite; all of us... the water-carriers, and the wood-choppers.
	Everybody knows:  the wood-chopper is Avraham Avinu.  It says{HEBREW} he chopped the wood for the Akedah, for the binding ofYitzhak.  And also {HEBREW}:  etze comes from word -- to give yougood advise -- and we are saying, Master of the World, please giveus good advice, let us find people who give us the right advice --{HEBREW?} -- Master of the World, I don't just want to learn, Iwant to drink the Torah.  I want to drink life.  I want to bedrunk on love, I want to be drunk on Shabbos, on Yomtov.  {Cf.Rumi}
	Then begins the New Year.  Ah, the New Year.
	And you know friends, on Rosh HaShana, I'm not praying foranything for myself, I'm praying for the whole world.  
{Lead-in to song}
	And the most important thing I'm praying {singing, HEBREW}: Master of the World, let the whole world know, there is one G_d,let the whole world know that YOU created them, let the wholeworld know that YOU're leading them.   
	(Join me wherever you are:)
{Niggun:  Za#20, Shohein Ad}
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FOLLOWED BY THIS TEACHING:

You know my beautiful friends, is there any nation in the worldreceives the new year the way we do, with so much holiness -- onehand with so much awe, and yet with so much joy.  Becuase in theworld, somehow awe -- fear and love don't go together.  Becauseawe means I'm far away, and love means, I want to be so close. But only with G_d , there are no contradictions, everything meltsinto one.  
	So you hear my beautiful friends, Rosh HaShana night, I wantto bless you and me and all of us, we should go together to shulwith so much joy.  You know sometimes -- I've been in my life inshul _____ and they walk in sad, walk away even more sad.  But thetruth is, b'ruch '' in my shul, and I'm sure in a lot of shuls,the last hour of Rosh -- of the last year, you spent dancing,gvalt, Master of the World, thank you for the beautiful year yougave us, and I know you'll give us even a better year.  And mamish-- I remember one time on the Moshav, the last hour of the year,we went up, always to the gates of the Moshav, to walk out the oldyear and to receive the new year.
{Hums standard nusach from Rosh HaShana:  introduction to Boruchu: I forget whether Ma'ariv, Shaharit, or both:}
You know:  all year long when I remember this, just -- makes yourheart shiver.  I bless you and me to enter the new year with thegreatest joy.  And this is the way we begin:
{Hums the Nusach for the Borachu for Rosh HaShana:}
{Background accompaniment that only someone in the USA could failto find inappropriate.   Whatever the piano player knew, t'waren'tyiddishkeit; concludes with a few chords left over from thehonkey-tonk version of the Mendelsohn wedding march. }
END SIDE A.
==============================================================
.P
TORAH TIMES VOLUME III, TAPE 1, SIDE B:  ROSH HASHANNA
Start tape:

{Whistling, briefly}
So the Midrash says:
Before G_d created the world, HE was praying.  But then when HEcreated the world with Bereshis:  Beit, Blessing -- 
So you know, my beautiful friends:
After we finished praying, first night Rosh HaShana, ah -- we'rerunning, we're rushing, to bless each other.  
l2
[It is traditional, at the conclusion of the first service ofRosh HaShana, to greet everyone one meets, 'May you beinscribed for a good a year'.  -sa]
l1
And those blessings are so deep, so deep, so deep.
Everybody understands:  Friday night, when I bless my neighbor, myfriend, with a good Shabbos, it's very special.  But it doesn'tcompare to the way I bless my friend, my children, my wife, RoshHaShana at night.  I bless them, "You should be inscribed in theBoook of Life":   
Oh this is so deep ... {ellipsis sa}
You see what it is:  You know when I pray, I pray that G_d shoulddo everything.  Blessing is:  I have the power to bless.  I reallybelieve that every -- every person has the -- when G_d spoke toAbraham the first time it says {HEBREW:  "and in you shall all thenations of the world be blessed"}, you have the power to bless.  
	And I want to share something awesome with you.  
	The holy rabbis teach us, Rosh HaShana night, I'm telling myfriends, listen to me:  If I'm inscribed in the Book of Life, andI will tell G_d I refuse to be in the Book of Life unless you'realso in the Book of Life.  {TT3A-N6}
I tell me wife and my children, unless you're also in the Book ofLife, I don't want to be in this world.

I want to share something awesome -- awesome -- with you:
The first year that we had the Moshav -- Moshav Meor Modi'in --and I was telling all my friends:  When you bless someone RoshHaShana night, that means I only want to live if you're alive. The blessing after Ma'ariv took about 4 hours.  And I was standingby the door of the Beis Medresh, and watching all those holy youngpeople on the Moshav.  And I remember I saw a little boy of 5,mamash blessing his father and telling him, I only want to live inthis world, if you're also inscribed in the Book of Life.  {R.Shlomo Whispers:  It was so, so gvalt.  So deep.}
So I'm begging you friends, and I'm blessing you:  Let it be thedeepest moment of Rosh HaShana, that when you bless each other --

Ok, now we are on the way home.  And it's not Yom Tov, it's deeperthan Yom Tov.  
l2
{Yom Tov:  Generally taken to mean any holiday; but I thinkstrictly, one of the 3 Pilgrimage Festivals (Pesach, Shavuot,Sukkot -- sa}
l1

It's deeper than Shabbos.  Because on Rosh HaShana -- on Shabbos Iknow everything is in the hands of G_d . 
Rosh Hashana --- I know it's ____ in my hands.  
l2
{I'm typing this on 4/23/96, the evening of Yom Ha'atzmaut. Israel TV showed the ambulance crews at Kiryat Shemona, onhigh alert standby, having a feast.  They were sitting downto a barbecue, in their garage, bareheaded, singing, withtheir arms around each other's shoulders, men and women,Gesher Tzar Me'od:  "V'HaYikar: Lo l-Facha Klal" -- All ofthis life is a narrow bridge and the point is:  don't beafraid, at all."  Not quite the manner in which it's usuallysung in the Rova, but I think Reb Nachman would haveapproved.  And R. Shlomo too, who was one of Reb Nachman'sbiggest fans.  
l3
	R. Shlomo once said, at Yakar (it's on disc, Ithink), if you call Reb Nachman [in the academic manner,simply] "Nachman" [as in Art Green's oxymoronic-titledTroubled Master 
L4
(for to be a Master is to have transcended personaltroubles), 
L3
you don't have the slightest idea who Reb Nachman is."  
l4
	He did take offense at this affront, as heperceived it, to R. Nachman's honour; although Inever heard him take offense at affronts to hisown.  
l5
I'm told (by AN), as memory serves,  that heonce said of a soi-disant colleague, "Hetreats me like a janitor",  but my sense wasthat his said that in rather a bemused mode.]
l1
'Cause I have to ask G_d -- to make it a new year I have to askG_d to inscribe me in the Book of Life -- me and all the people Ilove in the whole world.  

	So we come home and make kiddish  -- 
	Oh, it's not so simple, I bless my wife, my daughters, Ibless all my guests
l2
[Everybody knows R. Shlomo was always late whenever he wasscheduled to play for and speak to a group 
l3
-- this was because if anyone ever asked him for helpwith anyting, he took time to try to help them; andeveryone always asked him for help with everything, sohe was always late --
l4
He once said at the Moshav, I think it's on one ofmy transcripts, to the chevre, bless me I should beable to pay my phone bill, and one of the women ofModi'in replied, and you should be able to pay ourstoo.  He often called people long distance in themiddle of the night, because that was the soonestthat people stopped asking him for things.
L5
HannaLeah Bogosh recalled to me, as memoryserves, that she once asked him, Shlomo, whendo you have time to yourself, and he answered,"When I'm under my tallis".

l2

 and that when he finally got there, he was even later,because he said hello to everyone he could, even thougheveryone else was waiting.  R. Zalman (if memory serves) said(as memory serves), he's blessing each one.  -- sa]
l1
might take hours -- hours, hours.  ________ floor was wet withtears.
	I make kiddish -- 

	And then, everybody knows:  Rosh HaShana night [that is, atthe evening meal of Rosh HaShana] , I give G_d signs -- 
	The first sign we do, we eat an apple, with honey.  And thishas millions of meanings.  
	First of all (everybody knows):  According to one [of our]holy Rabbis, according to one Shitah, the Tree of Knowlege was anapple, 
l2
[others say otherwise; many say, a fig]
l1

but the Tree of Knowlege, the apple didn't end up with honey, wasso much bitterness, and brought death into the world.  So we areFixing it by eating an apple, and putting honey on it.  Let everybite of this apple bring life into the world.
	But here all our holy Rabbis go so much deeper:
	You know: Honey -- it's very very special. 
		If you don't know how to take the honey, the bees willbite you.  And if you know how to take it, it's just sweet.  It'swith the sweetness of life.  If you don't know how to take thesweetness -- if you don't know  how to live:  what to live for, and what to live from -- you end up being bitten, being hurt allthe time.   But if you know how to do it -- oh, then it's sosweet.

Then we eat carrots.  And in Yiddish carrots are called Merren(?). And you know, this is a way-out sign:  Because actually -- _____talk in Hebrew now _____ Rosh HaShana night _____ 
l2
{I don't know if a Hebrew interjection was then cut from thistape.
Why do I waive any imaginable assertion of copy- -rights towhat I transcribe?  Because obviously I don't know enough todo the job right.  In general, I think it will take aconglomeration of available efforts to produce anythingsolid.  
l3
Anyhow there's the Yekke joke, which maybe I heard fromor as told by R. Shlomo:  This yekke is swimming offNahariya,{tt3a-n7a}
and so the yekke starts to drown as he yells "Hatzilut! Hatzilut!"  And another yekke is sitting on the shore,in coat and tie presumably, and he says, "All this timeyou were learning Hebrew, you could have been learninghow to swim."

There's also the story of the yekke who steps off theboat, gives the culture of Tel Aviv his fullestattention for a moment, and then states, "This languageis not for me." {tt3a-n7b

l1
And let me just throw in what our holy Rabbis tell us:
The first night of Rosh HaShana is our holy mother Leah, and thesecond night, second day, it's Rochel.
	You know how Leah became the mother of Israel?  BecauseRochel gave her over the signs.  
l2
[R. Shlomo often spoke at lenght on this topic:  the Midrashthat Leah was able to deceive Jacob on the wedding night,when he thought that his veiled bride was Rachel, becauseRachel had given Leah the secret signs whereby Jacob wouldknow in the dark that the woman to whom he came to consummatehis marriage was Rachel.
l3
FN: {tt3a-n8}
l1
So those two night Rosh HaShana, giving each other signs.
	And Rochel gave over to Leah the sign that her children, hergreat-great grandson, Meshiach, should redeem Israel.  And Leahgave over the sign to Rochel that she'll always always always beso thankful to her; that Meshiach ben Joef {tt3a-n9} was givenfrom Leah to Rochel also by signs.

l1

But now let's go one step deeper.

Rosh HaShana, there's no words.  Shofar -- has no words, deeperthan words.  
	And the holy rabbis teach us that letters, words, are also in creation.  Before creation -- there's no words.                   
	You know friends, when you love somebody very much, you givethem signs.  Deeper than words.  Our relationship on Rosh HaShanais like before creation of the world.  Just sings.  Rosh HaShana - ?Tekia Shofar? is just a sign. 
	And you know our parents:  Father, teaches the son, or thedaughter, words.  The mother -- signs.  Nobody understands thesings of children like your mother.  
	So Rosh HaShana night, we're giving G_d signs, we're givingeach other signs.  How much we love each other, and how much wewant each other to be alive.  
{Niggun:}
---------------------------------------------------------------- 
TEACHING CONTINUED:  TORAH TIMES VOL. 3 TAPE 1 SIDE B:
{Background piano, soft and tinkly, gently regurgitating theprevious niggun, in the manner of the School of Glenn Gould.  Thedegree of irrelevancy varies, reaching 125% at several points.}                   

You know my beautiful friends:  Imagine:
I'm sitting in the subway.  On the other side [of the IRT 7th Avesubway car] I see a young lady.  She looks so beautiful.  Deepdeep deep in my heart I think, this must be my soulmate.  I thinkI knew her forever.  And before I talk to her, we're giving eachother signs.  [[We're giving each other signs.]]  And you knowwhen the wedding really began?  Not under the chuppa, when I sayto her {HEBREW}.  It all began with signs.  
	And it's very clear in the Talmud:
	If you want to know how much you love a person:  how muchthey understand your sign.  
	So you know:  maybe during the year, our words and ouractions were not so good, but we tell Rabben shel Olam, YOU knowthere's [or: those] signs, those signs were always holy.  Becauseall the signs we're giving YOU, G_D, is -- that mamash, I want somuch to be a yid.   I want so much ... {ellipsis sa}.  And youknow when Meshiach is coming, he'll blow the Shofar again, andthis time the whole world will come running to Yerushelayim.
	Strange, now:  Meshiach is not going to give any speeches. But when Meshiach's coming, the world will understand each other'ssigns.  
	And you know what,  deep deep in my heart it's clear to me:
If we would only understand each other's signs, there'd be no morehatred in the world.  Maybe the words are full of hatred, but thesigns -- are always so deep.   So deep, so deep.

And one more very important teaching --  all the rabbis :

Rosh HaShana night, and all those holy days [the 10 "Days of Awe"spanning Rosh HaShana through Yom Kippur], please don't sayanything bad about another person.   Because we know -- and weimagine (G_d forbid) that somebody stole -- and before they uttera sentence [that is, a sentence of judgement by the heavenly BeisDom] in heaven, someone in this world asks this Person the Thief,what do you think we should do with somoene who stole
l2
{Eg, in Bet She'an they made him Rosh Yeshiva.  [That wasResh Lakhish.  And Bet She'an.}
l1
Ah, he says, Ach, terrible, he stole; he should be put inprison.{tt3a-n10}
[The heavenly court replies] {R. Shlomo says this in the tone ofsomeone constrained to do something justified that he had wishednot to do}:  `You uttered your own sentence.' 
	Don't condemn anybody, don't judge.
	And our holy rabbis teach us, the best way of being worthy ofa good year is:  if Rosh HaShanna--Yom Kippur, the whole month [Iassume the month of Elul, but the balance of Tishrei might also beincluded] don't judge, don't say anything bad about anotherperson.  

	So I hope I'll give you strength -- let's give each otherstrength -- and don't ever, G_d forbid {said with much emphasis,not pro-forma}, don't every G_d forbid yell at your children inthose holy days.  Because whatever we do, there's an echo inheaven.  
	[[ We yell at our children -- G_d doesn't care, learn fromyou how to yell at children 
l3
{The preceeding sentence is one of those rare cases inwhich one encounters a teaching from R. Shlomo that wasphrased in a way that could be misunderstood, and inwhich the wording needs clarification.              
	R. Shlomo is not here implying any qualificaiton ofthe infinitude of the Divine attribue of Mercy; butrather, is pointing out that someone who yells athis/her children may, heavaen forfend, and howeverunintentionally, bring down, sooner or later, disasterupon them. }

l1
________ my children.
	
	So I bless you to cover your children's faces with kisses. And to understand their sign.  

	Ok, I'm sure, after we eat Rosh HaShana night.  Ah, youplease your children, you bless your wife, bless all of Israel --and then -- how could you go to sleep before you learn -- I blessyou to find the right sefer, the right words -- learn a little bit-- and Rosh HaShana night -- how can you fall asleep on yourpillow before you fall asleep over a sefer -- 

	And imagine you go to sleep.
	The next morning you wake up:  Ah, mamash, you're a newperson, a new soul, completely cleansed.  You daven ... {ellipsissa}  
	And you know the melodies -- the way we sing Rosh HaShana/YomKippur -- this goes back to the Beis haMikdash, this goes back tothe old old good days.                               
{Whistles improvised niggun; SHOULD BE TRANSCRIBED.}
{Humming, with guitar:  Eliahu haNavi (Za#46; Eliyahu HaNavi #2)
You see my beautiful friends, even us human beings have a verystrong feeling, we don't want to disappoint people.  And whateverwe feel good is all from heaven -- can you imagine G_d -- `HE'definitely does not want to disappoint us -- 
	Do you know:  If Rosh Hashanna morning we daven:  And Ireally am not so sure if G_d'll  give me a good year {said in thewords and tone of a Schmendrik} -- I'm not so sure if G_d is angryat me
l2
{And here, in the intonation of the preceeding phrase, onehas R. Shlomo's critique of well-assimilated North AmericanJudaism -- sa}
l1
so G_d says [not in Truth, on High, but as the Shmendrik hears it--sa] Listen, obviously you won't be disappointed if I won't giveyou a good year, 'cause you never expected it.

	So Rosh HaShana morning, everybody knows: you have to davenwith much Bitocha.  {I'm not sure of the Hebrew:  Cf. mod. Heb.Bitachon, security:  so: trust, confidence?}
                            

{Mixed in background music:  The Twilight Zone Choir}{tt3a-n11}
l1

	So REB LEBELE EAGER says that:  The Posuk, {HEBREW, 
not translated: lech?? b'chol b'simcha ___ b'secha??? } is RoshHaShana morning.  So I want you to know that all the feast(?) ofShabbos and Yomtov you have to eat with great joy, but afterblowing the shofar, after receiving the Kingdom of Heaven, andafter tasting a little bit of foretaste?? of the Meshiach iscoming, the whole world will come back to G_d, the whole worldwill come back to Yerushelayim.  
	And I'm sure it's clear to you friends:  the moment we areblowing the shofar, we are all in Yerushelayim, in the holy city. 
	And, ah -- Oh, Yerushelayim, gvalt, ____
l2
{It did always seem to me, when I saw R. Shlomo in Israel,that this was where he was at home, and all his time ingalutz was his job. {tt3a-n12}
l1
?when ___ Meshiach? is coming.  
	And -- that feast has to be so strong.  And I'm sure after weeat a little bit, we learn again a little bit
l2
{That was, of course, always the procedure at the banquets onShlomo Shabbeses at Moshav Meor Modi'in. {tt3a-n13} 
l1

	And then, we're going for tashlik.
	Ah, this is something else.
	I want to sing with you Reb Levi Yitzhak Berditcher's niggun.
l2
{I transcribe it here, not in the following section:
{This is a very stately niggun.  R. Shlomo does not state onthis niggun whether it was in fact sung at tashlik by thehassidim of Reb Levi Yitzhak Berditchev, although the contextwould seem to suggest that.
	One can imagine it as a procession of hassidim of matureand venerable years, walking to a brook (or fountain, if theywere in a city and there was no brook) to do tashlik

l1
  

-----------------------------------------------------------------
{sa54}
NIGGUN OF REB LEVI YITZHAK BERDITCHEVER
Torah Times Vol. 3 Tape 1 Side B (Rosh HaShana)
Context implies that it was a niggun for tashlik.
This is apparently a niggun from the hassidic school of Reb LeviBerditchev, recalled by, but not composed by, R. Shlomo Carlebach.

F CLEF:
4/4, Slow. very stately, great hassidic dignity

l7
g / B^ {c}C C B^ / {b^}B^ {c}C C B^ / B^ &  a G A     / B^2 A2 / [bis]

   <E^2 d^e^ D^ /  Bn4             /  bnb^ A^ {d^}D^2 / Bn4    / [bis]
                                                  (2)/  A^4   /
l1

[Cf. {sa37}, Blind Chazan Niggun.  Not the same, but maybe fromthe same hassidic court.

----------------------------------------------------------------
So this story I'm telling you now is a must. ... {ellipsis sa}

You know: HaShana _____ {HEBREW}
{Hazzanut singing:  with background shlock mixed in.}

The Master of the World requires servants on Rosh HaShana andtherefore has compassion on his people.  {R. Shlomo seems todeclaim this sentence, as if it were from the traditional wordingof the story, from previous centuries.} 
	And this is what the Holy VISHINER {I think, but check withBen-Zion.  Possibly Rizhinzer, or Vishnitzer.} would tell everyyear on Rosh HaShana.  This is the story.
l2
{Quiet improvised plastic piano background music:  seems tobe fighting a temptation to sail off into My Wild IrishRose.}
l1
	Everybody knows:  We Jewish people, besides Elijah theProphet, we have one good friend:  the heilige Reb Levi Yitzhakonce saw a Sasha???  ________[I can't catch this next line]
who'd ever seen anything wrong, any Jew in the world, who mamashbelieves that every Jew in the world is the holy of holiest. 
	So here's the story:

	Everybody knows: Rosh HaShana, all of Israel is put on ascale, our good deeds, and our mistakes.  So the holy Vishinertold us that one Rosh HaShana -- oy ... {elliipsis sa} was veryheavy -- Malekch Michael brought in all the good deeds in a littlesuitcase. Wasn't much.  Oy vey, brother devil, brother ______ wasbringing in all the mistakes:  trucks, trucks.  Oy, vey. Helicopters.  Concorde [the preferred aeroplane of Shimon Peres],missiles.  Oy, but there's no hope.  Looks like the whole worldwill be destroyed.  
	Suddenly -- was a big tumult in heaven -- all the sinsdisappeared.  And the good side won.  And you have just to imagineit, and visualize it -- suddenly the big tumult in heaven, whathappened to all the sins 
l3
{But why would anyone but a yekke care what happened toall the sins?  And from this we learn, not merely thatall yekkes go to heaven, but that they manage the place.-- sa}
l1
And the holy detectives in heaven say, ah, Reb Levi Yitzak_____Sasha(?)  Berditchev stole all the sins.  Took them all uponhimself.  Said it's not true, it's a lie.
	So:  they're bringing up Levi Yitzak _______Shasha(?)  beforethe heavenly court.  And they said:  Reb Levi Yitzak______Shasha(?) _ can you pay personally for all the mistakes ofall of Israel?  He says, I'm just one human being, how can I payfor so many mistakes?
l2
{This is how he replies the Heavenly Beit Din?  How could henot show the utmost humility?  Because he's Jewish.  Andmaybe Israeli.  -- sa}
l1
And  then they tell him:  Reb Levi Yitzak _______ Sasha, ____Berditchev, don't you know it says in the Torah, it says in theBible, {tt3a-n14}
l2
{tt3a-n14}
{A picky point, but R. Shlomo never used the word 'Bible' inIsrael, except in a joking manner, 
l3
as when he took on the cadences of a holy roller inorder to exhort the chevre to follow him to the Modi'intree for a Shabbos teaching, and wait a few more hoursfor breakfast.
l4
I think it was Haskala Sasson who told me, insofaras memory serves,  that R. Shlomo said:  Of courseyou shouldn't eat before Shaharit, but it's betterto eat.  than to daven and think about eating.
Although in fact the practice I have seen inIsrael, is to offer a pre-Shaharit snack.

Once, I recall, at Modi'in, when he had beensinging and talking for many hours, it must havebeen Shabbos morning, and probably it was a veryhot summer day, he asked someone please to bringhim some water, and they did, but then he didn'tdrink it.
l2
So if he used it here, that suggests that he was under somepressure to tailor his teaching to an assimilated audience.
l1
if you steal, and you can't pay, you have to be sold as a slave, 
and work up, till you pay back.  And there's a voice in heavensaying, Who wants to buy -- Reb Levi Yitzak from Berditchev ben___ Sasha as an eternal slave.   There's another voice in heavensaying:
{Chants:} The heilige ______  -- the One, the only ONE _____ shelOlam -- the ONE who lives forever -- HE's buying up Levi Yitzak_____ Sasha _____ Berditchev l'oved olam , for an eternal slave --an eternal servant.
l2
[Commentators agree that the term 'servant' rather than'slave' is the correct translation with regard to a Jew whobecomes bound in servitude to another Jew.  -- sa]
l1
So this is {Chanted very loud, HEBREW:} Every year Reb LeviYitzhak Berditchev, stealing all the sins, and therefore {HEBREW}.

	So you hear, friends:  Rosh HaShana, when we bless each otherwith a good year, you know what I'm telling you:  tomorrow, whenthey put you on the scale, I'll be standing behind you, and I willsteal all your sins.  I will steal, I will take it upon myself, Iwill say it's all my fault
l2
[R. Shlomo has a teaching, I think I've input it on the Yakarnotes:  Rosh HaShana it's clear to me:  it's all my fault.
I don't know what it means.  
Maybe something about the interconnectness of all beings,especially of all human beings; which is a corallary of thePostulate of the Kingdom of G_D, which is the focus of RoshHaShana.  -- sa]
l1
it's not your fault.  
l2
[The preceeding sentence might be mistaken out of context; 
the intonation and context make it quite clear that nothingout of order is intended.  -sa {tt3a-n14}

l1

And therefore therefore  _{HEBREW} 

{Singing:  Niggun of Reb Levi Yitzak Berditchev.}

Wishing you the best year, the best year, ever.

END TORAH TIMES VOL. III TAPE 1 SIDE B.
.p

SECTION III:  SONGS NOT HITHERTO TRANSCRIBED.
Copied to =sh_mut
 
TORAH TIMES #3, TAPE 1: (Side A, Elul):
3. V'Ani T'filati -- NOT P62:  Well-known:         
Apparently not transcribed, so: {sa52}
In very good voice, esp. on the first verse. 

3/4, Waltz: 
n= natural
r= rest 
F3-/-F3 -- Same note held for 2 bars (6 beats)
                                               (1) A^2 G/ F3
C F& c / D^3 /  B^ E^& b^ / C2 f / G2 F / En F G /
                                               (2) F3-  /-F3 / .
(A is now natural):                                                 
An2 An / A B^ G /  A2 <F / D3   / 
A 2 A  / A B^ G /  A3-   /-A3 
An2 An / A B^ G /  A2 <F / D2 A / 
B^2 G /  F G >E / >D3-   /-D3

One can wonder what R. Shlomo would have done had he written a bitof classical music -- for it often seems as if, having come on astriking harmony, he herds it quickly and smoothly back into anordinary structure, so as not to lose that broad audience that itwas his life's work to reach;
	I don't know if Lubavitch quite realized how seriously he hadtaken their project of reaching out to all disaffected Jews -- itwas just that he went one step further than they did in reachingout, and that when people came to him, he brought them in so muchmore gently -- not in terms of personal cosideration, for theChabad people are always well-mannered; but in terms of what hethen asked of them, and the space he then encouraged them toassume.
-----------------------------------------------------------------
TORAH TIMES VOLUME 3, TAPE 1, SIDE B:
Niggun: {sa53}

F-CLEF:  (Ie, I'm working it out on F-Alto Halil:)
l3

Too bad I can't score what I hear, nor score what Ising.  At best all I can do is play what I hear, --relatively speaking, there's just too darned many notesand too few octaves (on the halil) to fret, so to speak,about absolute pitch -- and then look at my fingers as Igo along.  
l1
{sa53}
3/4   Waltz, moderato (not the same as grand waltz)
Chorus:

 b^>f <F  D / bn>f <E^ C /    these 2 bars are what score
 a >f <E^ C / a  f <F  D /    (these 2 bars needs vitamins)
                              D.C.
  ditto  (2)/<e^d^ <B^2  /    [repeat Chorus]      

Verse:
< ff  <A^ F /  d#d# F# E^  /   [Note 1]

  e^e^ F# E^/  dc#  Fn2      bar 4 makes it, the rest, not quite
                 
[Note 1]
D-sharp may be identical to E-flat in the rest of the world, butnot on my Halil.

I don't think I've got this quite right.  Nor even real close toquite.

      


.p
