;.cTorah Times Vol. 3 Tape 2 / Yom Kiuppur / Sukkot 
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TORAH TIMES VOLUME III TAPE 2, SIDE A:
.h2, R. Shlomo  (C) (P) TORAH TIMES VOLUME III TAPE 2  --
PASS 1 ONLY; NEEDS PASS 2 (PROOF-READING AGAINST ORIGINAL TAPE.)

Side A: apr. 24 min; Side B; apr. 20 min.
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{N.B.:  I think often when I hit a few words I can'tread on tape, it's not a defect in the recording, butsimply the way the tape was winding that time.  So on areplay sometimes it's perfectly clear.}
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Tape 2 is inseperable from Tape 1; Side A it continues theteaching of Tashklik, and then proceeds thorugh the IntermediateDays, and only touches on Yom Kippur.    
Side B is Sukkot / Simchat Torah.
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EVALUATION:
R. Shlomo was clearly constrained by the time limit of thetapes.  The good side is, it gives him focus, a certainlinera organization, and brings out undre pressure of time anumber of exceptionallly important, short, clear teachings. The bad side is that neither in wording nor in developmentcan he go into these in the depth he obviously would haveliked to -- the more so as the producers apparently watned totarget the tape for the widest possible audience, and R.Shlomo did his best to accomodate them -- fortunately, hekeeps reverting back to the real stuff.   For Tape 2 therewere apparently a group of chevre in the studio, and,   thatgives it more spirit than Tape 1.  ( as the Carlebach Fdntnotes in its notes to Sweetest Friends,)
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One ought to locate and go back to the original tapes,both to bypass that fershluggeren piano, {tt3b-n1} andto recapture whatever was cut out -- though I doubt thatwas much.  However, one passage in Hebrew apparently wascut.
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.p

1.   Niggun:  Za #38 Hinei Keil Y'shu'osi

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START TEACHING, TT3, Tape 2, Side A
Continuation of teaching on TT3, Tape 1, Side B:
Rosh HaShana, cont.
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{Structure:  On TT3, Tape 1 Side B, R. Shlomo had beenspeaking of the feast of Rosh HaShana morning.  He  then saidhe would speak of tashlik, but broke to tell the story of RebLevi Yitzak Berditchev stealing the sins.  He completed thatstory, and the tape ends.}
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So Rosh HaShanem -- after you eat with great joy -- 
And you know friends:  When you're full of fear, when you're fullof anxiety, you can't eat; but Rosh HaShana after I blow theShofar, it's clear to me, that G_d's giving us a good year; it'sclear to me that the whole world will be renewed, that there willbe no more hatred in the world, that Meshiach's on his way.
 
Then we go down to the water.
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[ That is, from this context, after the  meal of the firstday of Rosh HaShana.  Ie, after Musaf, but presumably beforeMincha.  That would be mid or later afternoon/  -sa]]

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This has millions of meanings.  And basically, some of the holyrabbis tell us that we go to tashlik to throw in the water ourmistakes.  
	But again, why do you have to throw it in the water?  
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{Notice that this is the standard form of a commentary. First, you state the basic Torah passage or halacha, and giveits plain meaning.  Next, you note a point at which thatteaching is at variance with common sense.  Then you find adeeper (vertical) and/or more complex (horizontal)explanation that incorporates that apparent contradiction.  -
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Maybe Hegel was Jewish, and that's how we got Marx.  -}}
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	But this is so deep.
	You know, sometimes -- you know what water does?  It mamashcleanses you in the deepest deepest deepest way.
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[Which reminds me, Haskala Sasson (HS) once told me that R.Shlomo gave some gvalt teachings on Mikveh -- I'm not sure ifthey're in transcript, but surely on tape -- at Modi'in, Ithink during the summer within the last 5 years. ]
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And here I want to share with you Reb Nachman's torah.

	It says, G_d created heaven and earth, but it never says 'HE'created water.  Although maybe water's included in `heaven andearth'.  
	But Reb Nachman says, and all the great rabbis tell us, thatwater is like -- from before Creation. 
	You know, the world begins with a Beis. 
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 [That is, the first letter of the first book of the Torah,Bereshit, is the letter Bet (Beis).]
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Beis means two.
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[That is:  the Hebrew letter Bet, as the 2nd letter in thealphabet, also stands for the number 2.  
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And one might also note that the 3rd word of the Hebrewtext of Genesis 1:1 is in the archaic and stillinexplicable dual mode.]
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The world -- there everything is two:  summer/winter, day/night,you and I, us and G_d {tt3b-n2*}
There is no One-ness in the world like water.  You know, in Hebrewthere is no word for one drop of water.  Mayim is always plural.
	Have you ever noticed -- one drop of water -- you put anotherdrop of water over it, the first drop moves aside, making place for the other one.  {tt3b-n3*}
Water -- G_d's One-ness is in water.          
	All our mistakes are coming from -- because we're in theworld of Two-ness [duality]; we were, like, "after Creation".  Allthe separation, all the walls between people, between us and G_d. 
	So Rosh HaShana afternoon we go down to the water, to connectourselves to the water, to the One-ness to G_d.
	And you know what it is:  According to our holy tradition,when you crown a king you do it by water. {tt3b-n4}  

Because there's -- is there more separation than between the kingand his subjects.  Take in(?) the world -- the government andpeople, there is no connection.  {ttn3b-n5}                         
The country -- they want them to be far away.  {tt3b-n6}
But us and G_d -- so much One-ness.  G_d is my king -- AvinuMalkenu -- I don't see G_d as a king, HE's my King.
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{In Buber's terms:  not I-It, but I-Thou.    }
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So:  and also, you know friends:   All our mistakes coming from,because we're not flowing.  There are a lot of people who're verygood, and very sweet, every few weeks they have a little Jewattack, a little holy-attack, a little soul-attack.  
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{I suppose that if R. Shlomo had any health problems, he keptthem to himself.  Even in that regard, he was so busy giving150% of the time, that he did not take.}
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But -- How 'bout flowing like water.
	And we go there, and we pray so hard:  Master of the World,let our life flow, let our love flow, let our Yiddishkeit flow.  
	And Also:  nothing grows without water.  Because water --water has the power of bringing out the deepest talent of theearth.  
	You know:  the earth cannot grow without water.  Because thewater is telling the earth:  do you know what you have  -- youhave so much power, you have so much treasures inside.  
	And most people who have never grown up yet, and people whoare always the same, because they need some water, some holy water 
	And Rosh HaShana I'm telling G_d:  Please G_d, make me into adrop of water, to tell all the Yidden to tell the world to grow, 
and to grow so beautifully.

--------------------------
{Resume Niggun}   Za #38 Hinei Keil Y'shu'osi
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{RESUMES TEACHING ON TASHLICH.}
 
You know, some people go and say tashlich, and say a few words,and there's like it's a social affair, they sit and they talk toeach other.  And I hope and I bless you:  B'ruch '' in mysynagogue -- in our synagogue -- ?when we're going? for tashlichit's just so, so many holy -- and so -- really so sacred -- wedon't just say the words and walk away, sometimes tashlich takes 2or 3 hours.  And we can't even move, because if it's  sobeautiful, watching the water, 
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[I suppose on the upper West Side of Manhattan they would godown to the Hudson River.  In Rhodos, they used to walk outto Mandraki harbour, where the windmills are. So Gr. R. MosheLevy told me.  -- sa]
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and praying together, being together, singing together. {tt3b-n7*}
{tt3b-n8)

Sometimes tashlich takes 2 or 3 hours.
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INTERMEDIATE DAYS

But then, Rosh HaShana's over:  the question is:  It's a new year; are you going right back to what you did last year?

	I heard an unbelievable story, that a Professor of HunterCollege, one of the top professors, someone who, because of onereason or the other, somehow become a drunkard.  He was, sadlyenough, thrown out from school; couldn't teach any more, and hebecame just -- a sad drunkard, on the Bowery.    At one point allhis old friends got together:  we can't let him -- go down there,on the Bowery.  Let's pick him up again. {tt3b-n9}
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They picked him up, and they said, listen, we want you to be aProfessor again.  They took a room for him for a week in theWaldorf Astoria, and mamash gave him new garments, and gave him anew contract, at night there was a big dinner for his reinstallation, and -- he was so happy -- and -- they tried to givehim so much strength --
	Next morning the knocked on the door, there was no answer,finally they broke in.  And he had left all the new garments, andput on again his -- filthy -- rags -- and he says -- I don't thinkI'll make it.  Going right back. {tt3b-n10*}

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{tt3b-n10*}
Perhaps the dead pass names back and forth.
Delmore Shwartz wrote:

"For I did not know what clutching was, nor had I known
 Would I have known whose heel I clutched, my brother's or my own!" 
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I do not know which Jewish poets could have matched him fornobility, integrity of thought, and disciplined eloquence.
It was a cruel irony, of a sort only the Greeks might havesavoured, that he ended life as a bum in Manhattan; manicdepression I presume.  And Saul Bellow, that cornocopia ofcliches, noticed only the disgrace, where a decent man would regard only the nobility.  But the poetry of Delmore Schwartzlives, untarnished and untarnishable.]
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	You know my beuatiful friends, it takes a lot of strength --a lot of strength not to go back. 

	And the first night after Rosh HaShana is a very crucialnight.  {Half-whisper:} Very crucial night.
	We're going right back to my old ways?  -- doing nothing,hangin' in, hangin' out --  
	Want to bless you and me, really from the depth of my heart,of your hearts:  give each other strength:  the first night of theyear, gotta be so special.
	So you know, hassidim would sit together, and celebrate, telleach other holy stories, sing good songs, learn all night.  
	And really, the most important thing, again:  Don't sayanything bad about another person.   And beyond everything:  don'tsay anything bad about yourself.  And -- ah -- ______ {Yiddish orHebrew):  Master of the World, I trust YOU so much, I trust YOU somuch.  I trust YOU that you'll help me, not to go back to my oldways.
	And I'm not saying the old ways were so bad, but I can be somuch better. 
	You know, imagine friends, Einstein would have become agarbage collector.  I'm sure would have been a very nice garbagecollector.  But gvalt, where would the world be.
	And , ah -- you know what the Baal Shem Tov says:  What isheaven, what is hell.  I bless you and me to live long, butimagine, after a thousand years, we come up to heaven, they showus two movies:  one movie is -- how we really were.  And one movieis,  how we could have been.  So the Baal Shem Tov says,  if thosetwo movies are the same -- ah, that's heaven.  And if it's notthat same -- it's hell.  Gvalt is that sad.
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[Cf. an hassidic story atttributed to Rebbe Reb Zusha:  WhenI get to heaven, they will not ask me, why were you not morelike ________; they will ask me, why were you not more likeZusha.]                             

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{plays a few notes on guitar.)
So I bless you and me, Rosh HaShana night, G_d should put in ourhearts, what we can be.  And even if we missed so many years, wecan still make up for it in one minute.  
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[[ And give me really good harmony.  Going into A Minor.]] 
Niggun:  A Minor  Cf. Sweetest Friends:
V'Yivtechu B'cha -- Transcribed as {sa51} from Sweetest FriendsTape 2, Shuva. 
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{Resume teaching}

G_d never disappoints us ____________.{HEBREW?}  And I bless youand me, we shouldn't disappoint G_d either.
	You know friends, if we would have thousands of hours, and Iwish I could tell you everything our holy rabbis teach us aboutthe 10 days.  _____ you make tchuva the 10 days of Repentance. And every day we recite Shir haMalos _______, Master of the World,I call you from the deepest depths, -- 
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[R. Shlomo says: Going into D Minor]: 
  **{Niggun, hazaanut style:  Shir haMalos:   
very striking -- then takes it briefly into Za#2, the Good ShabbosNiggun, and back out.
It would be a bit of a challenge to transcribe it.  BZ could doit.
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{Resumes teaching}

It's the 130th Psalm; and friends, please make it -- ... {ellipsissa} -- make it into a habit, the 10 days, ________ walk around,and just pray this 130th Psalm, it's so deep, to call G_d out ofthe depths, the depths of my heart, __________ with the depths ofdespair, with the depths of hopelessness, or the depths of love,the depths of hope -- all those depths in the world -- 

	So everybody knows:  The 10 days, I'm really trying my bestto change my life, to bring out the deepest depths of Me.  Allthose 10 days, I look at the world with different eyes.  

	And you know friends -- this is so deep -- :  
How do you know if you're coming to your own house or to somebodyelse's house.   Very simple: 
	Imagine I'm dirty and filthy and it's late at night and I'mdrunk,
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[The Rabbi miswired this parable just a little; I am notdrunk; I was drunk but I sobered up, and I was all night outin the cold being veru sober.  I just maybe smell like I'mdrunk.]
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and I knock on the door of(?) my best friend.  Yeah, he'll openthe door, and he will let me in,  but he'll say
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{Notice, if you like tasting poems, how well the swing from'he will' to `he'll' works here.  -- sa}
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`Listen brother:  why do you come so late?  
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{I can't capture the intonation of that phrase, but one couldtravel across a few hours of desert on the strength of it.
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Like I've said, Marilyn Strauss once hummed anoctuplet(?)   run as played by Schnabel and said, if Icould play like that just once, I'd retire.  -sa}
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Why are you so dirty; please take a shower.  ______{Yiddish?}  mywhole house?'                                                 
	You know what the people in my house tell me?  Oh, we are soglad you came, we worried about you.
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[See, I told you I wasn't really drunk.  The real people inmy life knew that. ]
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	** You know, a lot of people do tchuva, but they don't goback to their own house.   
	The people [in the other houses to which they go] say:  Wherewere you so much?  So long?  {tt3b-n11}
Why are you so dirty, why are you so un-Jewish, why do you know solittle. 
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[Note that this parable yields as a corallary a critique ofBaal Tchuva yeshivot. -sa] {tt3b-n12}
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But when you come back to your own house, you [sic] just say Ai,we missed you so much.  
	So:  ________ make tchuva, we come back to our own house.
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[Sarah Nadborny goes into much detail, on quite a high level,on this point in her book, The 12 Dimensions of Israel.]
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Mamash we're so glad with every person who finds his  ____________ way back to G_d .

==================================================================
SHORT TEACHING ABOUT YOM KIPPUR.

And then comes Yom Kippur.

	KAPPORET:

And you know friends, it would be too long to go into it.  But themorning before Yom Kippur we find something -- some people -- somepeople -- take a chicken {tt3b-n12}
and slaughter it, and then give it to the poor to eat.  But todayit's a little bit hard sometimes to find a chicken
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{Most of them have by now become quite adept atdisguising themselves as parsnips.  Survival of thefittest & all that. 
Fact is, as Freda Aaron (Beartrack) said at New Buffalocommune ca. '68, you can't make chicken soup without theguest of honor; and if you've got to kill a chicken,grabbing it by the head and swinging it in a circle isas quick and clean a way as I know .   --sa}
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and what most people do today is take some money, and say thatthis money go for charity, and me, Master of the World, bring mein into a(?) good life.

	And the truth is, the day before Yom Kippur is already alittle bit Yom Kippur.  As much as we eat and drink, but ah --just there's something in the air so holy, so awesomely beautiful,and so pure.

	And I'm sure everybody's going to the mikveh.  Every man andevery woman.  Once they immerse themself in rain-water, water fromheaven, water which is untouched by human hands.  Because on YomKippur, you know what is shining into us, the deepest depths ofour neshama, which is untouched, unseen.  Ah, it is so deep, it'sso deep.

	And Yom Kippur night we come to shul, we ask each other forforgiveness.             
	And then, you know, my beautiful friends:  last year wepromised G_d so much, but we kept so little.  We lost our selfconfidence; we don't even trust ourselves any more. 
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[Which must be why Judaism strongly discourages vows. -sa]
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	So Yom Kippur night we take out the Torah, and we walkaround, and we ask the Torah for forgiveness. 
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[That is:  Kol Nidre; the  annulling of all vows before asymbolic Bet Din. ]
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Please, holy Torah, forgive me for not keeping you.  Forgive mefor not being immersed in every word and every letter.   

	And then the davening.   We're praying Yom Kippur night. It's most probably one of the highest of the whole year.
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[Some would say:  unquestionably the highest.  So one mustask:  what does R. Shlomo know, that he doesn't say that.]
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So much joy, with so much singing and dancing.  What a day, what aday. 

	And I always tell my friends, in the most simple way:
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[Ie, with a modern parable, not with metaphysics and not byreference to text nor Rebbes.]
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Imagine I owe the bank 10 million dollars; there's no way for meto pay back.   Then I get a telegram from the bank:  not only youdon't have to pay, we're giving you a new loan of 10 milliondollars.  Let me ask you friends:  am I walking around kreftzing 
and crying, "oy yoy yoy, last year I didn't pay my bill."  What doyou want, the bank says they're forgiving you, giving you newloan.  This is a time to rejoice.

	So all the Rebbes say:  that basically  Yom Kippur is mostprobably the most joyous day of the year.  And in my own neshama - in my own neshama is there like -- ai yi yi -- so happy(?), fullof joy, full of bliss.                                        
	And you know friends:   On Yom Kippur we don't eat, notbecause we are fasting {slight pause} 
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[Well, fasting is a reason for not eating.  But I thinkwhat's meant here is:  not fasting in the usual sense, of afast to grieve or atone for a personal or communal loss orsin, nor even in the sense of hoping to forestall ascatastrophe.  -sa]
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but because the energy which is coming down from heaven is sodeep, it's like manna from heaven.   
	And the fact is, you know friends, Yom Kippur, the later itgets, the less hungry you are.  The last few minutes of YomKippur, we're not hungry at all.  Have you ever asked anybody inshul, at the end of Yom Kippur, are you hungry.  No, I'm nothungry, I could fast another week.  {tt3b-n14} 
 
	And I bless you friends, the last few minutes of Yom Kippur,,Ne'ilah, 
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[Like the last half-lap of a mile on an outdoor track.  -sa]
{tt3b-n15}
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this is the time really, to pour into our hearts, to be so closeto G_d, to be so close to the people we love.  And our holy rabbisteach us:  You know what Ne'ilah is:  it's like, G_d says to everyone of us:  All day long we were together, with all of Israel, butnow the last few minutes, let's go into a room, just you and I,let me lock the doors, 
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[That's any interesting turn of metaphor:  Ne'ilah is theclosing of the gates, but R. Shlomo hear sees it, as shuttingus safely in our own house, not in locking us outside thecity of our people.]
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G_d is alone with every one of us, we can ask of G_d everythingthere is, and G_d is telling us also, what he wants of us.  Ibless you and me, we should remember what 'HE' says.  It should beso deep in our hearts.
	I bless you with the best year, best Yom Kippur.  GoodYomtov; good Yomtov.
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================================================================
THE BRIDGE FROM YOM KIPPUR TO SUKKOT:

	You know my beautiful friends, by Ne'ilah -- before  G_d isclosing the gates -- `HE' never closes the gates, but `HE' takesus in to the highest place in the world, to the innermost chamber-- every Jew is alone with G_d, and G_d says to us:  I have aninvitation for you:  please come for one week to my Sukka. Humanely speaking:  to G_d's summer house, to G_d's Spa. 
{tt3b-n16} 

Come there for one week, and I will cure your heart, cure yoursoul, give you strength.  

	And if you really want to know, if  G_d forgive you on YomKippur, the question is:  are you coming to the Sukka.  Are youfeeling at home in the Sukka, did you hear G_d's invitation.  
	I bless you, plesse, parents, -- please parents bring yourchildren to the Sukka -- and the Sukka's {HEBREW}, our hearts arebursting with joy.
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Niggun; transcribed hitherto:  4/4:  d D& c de F / 
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Good Yomtov, Good Yomtov, Good Yomtov.
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END TORAH TIMES VOL. 3 TAPE 2 SIDE A:   
ABOUT 24 MINUTES.
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{Whistling: niggun:  familiar,  {sa40} Ata Bercanto  
4/4: Brisk
E^ E^& f G E^ / F4 / F F& g A^ F / G4
{Cf. sa(28), which is similar.}
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{Start teaching:  Continuation from Tape 2 Side A: Transissionfrom Yom Kippur to Sukkot:}

Good Yom tov,  Good Yom tov, my most beautiful friends:
 
Everybody knows that one second after Yom Kippur, and [for] thereal ones, even before you eat, you run, get yourself a MasechtaSukka, begin learning a little bit -- ah, Masecta Sukka, everyword of Masechta Sukka has the joy of Sukkas; the exaltness andthe holiness.  
	Ai -- You know, Yom Kipuur night, the night after Yom Kippur,and you can sit there all night, Masechta Sukka.  You think it'sParadise -- ten billion Paradises .... {ellipsis sa} -- and everyword is shining into your heart, because Yom Kippur night ourhearts are so cleansed, and everything goes in so deep.    And allthe dust is gone, we are new people. 

	And if you can, you can start working on your skukka.  Andthen for four days we are building the Sukka.  We are building theSukka outside the house because I realize, I need a new house.
	And you know, according to our holy tradition, the sukka ismamash Yerushelyaim.   Because one day, the Gemorah says, everycity will be Yerushelayim, every house will be the holy Temple.
	And to be on any street in the world, I build a Sukka, andit's Yerushelayim.  Like after the Messiah comes.  And everybodyknows, also, the Gemorah says, that basically all the sukkas areone sukka, because G_d wants all of Israel to be in one Sukka.
	On Sukkas there is no hatred, there's no -- 
	You know what we do in the Sukkah, we take the four species,-- and I'm sure I'm not telling you anything new -- 
	The ETROG looks like a lemon, but it's so beautiful --  it's-- a real beautiful Jew, the one who learns so much, the one whodoes so much.  The LULAV -- ah, it's the Jew who has the strongestspine in the world, the one who's learning -- these are our youngpeople, the ones {ellipsis sa} -- our future -- strong like lions. And the leaves [of the lulav] are together.  
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[That is, the fronds of the palm branch to no splay out.  AtNeot Kedumin, if memory serves, I read that suggestion thatthat is because the lulav is the growing sprout of the palmtree (in which the fronds have not yet splayed out); thatwould seem to me to suggest that taking the lulav was a wayto stunt the growth of the palm tree, presumably so the datescould be picked, during the intervening 3 millenia in whichtelephone-pole elevators ("cherry-pickers") had still notbeen invented, or at least not manufactured. 

  But I think in modern practice one may take any branch froma palm tree -- otherwise no palm trees would be left to grow-- and bind the fronds together.  -sa ]
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	Then comes the HADASSAH (myrtle), looks so beautiful, lookslike eyes 
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[that is, the shape of the leaves are like the stylized shapeof the eyes of a beautiful woman, particularly, I think, inHindu tradition; Cf. eg the Ajanta cave paintings. -sa]
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It's always 3 leaves together, because the depths of Sukkos istogetherness.  {tt3b-n17}
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[Does the Rabbi mean to imply that the Hadassah evolved inCreation in order to illustrate this point about Sukkot. 
 Nu, you think maybe it's more reasonable to say 3 leavestogether is survival of the fittest?]
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The ARAVA -- a little bit sad. 
l2
[Not so, says I.  The Arava is willows of the brook.  InArroyo Hondo, which is off the Hondo river, which flows fromthe sacred mountains of the Indians of Taos -- which means,'red willow place' -- to the Rio Grande -- 
	-- the warm moisture by the brook, on a hot summer midday -- because in Taos, the time between last frost and firstfrost is less than 3 months, so you can't grow tomatoes --the smell of the brook, and the cottonwoods -- 
	See, there's lots of holy lands, although this onehappens to be ours, if we can recover and heal and claim itas such ---] (tt3b-n18}

l1

 But you know, when the Arava gets together with the other three, 
all of them are so beautiful.
	And I'm urging you, I'm begging you friends, every man and every woman, and also for your children, to buy an estrog and alulav.  And please don't be stingy.  Believe me, G_d will give itback to you a million times.  
	And I'm so proud to tell you, in my synagogue, in my shul,B'ruch '', Manhattan on 79th St., every man, every woman and everychild has their own lulav and etrog.
	And the first night in the Sukka -- I wish you  would have100 tapes to tell you -- after we daven we go into the Sukka withso much joy.   And we are in Yerushelayim, we are in Paradise.  

	USHPIZIN:

	And there we invite our holy father Abraham -- Issac, Jacob - Moses, Aharon, Josef -- and King David -- 

	And you know my beautiful friends:  the more mistakes youmake, the further away you feel from the people you love.  Notonlyh that, our holy rabbis teach us, when you make mistakes, youbegin to hate the people who love you the most, and who you lovethe most.  So after Yom Kippur, we're making peace again with ourparents, with our brothers and our sisters.  
	Avrom Avinu comes with the four mothers -- and all the holywomen, all the mothers and fathers, -- ah, it's so good again.

	Just need 2 1/2 walls and a bit of roof.

	And my beautiful friends:  Sukkos night, the first night,bless you to feel at home in the Sukka.  And just a word ofwarning:  if, G_d forbid, you don't feel at home, it's not becauseyou're so sophisticated, because you are accustomed to betterfurniture.  You better go into yourself and cry your eyes out: Master of the World, please cleanse my heart, let me feel at hometo _______ Avrom Issac and Jacob.  

	HOW TO KEEP WARM IN THE SUKKA

	And I have to share with you a fast little story.
The heilige Rebbe Reb Zusha -- you know, not every Rebbe wasreally way out, but Rebbe Reb Zusha was -- the most way out.  
	And the Rebbe Reb Zusha was way out, but the Rebbe RebYaeger(?) was holy but -- a little bit straight.
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[So what is he not called simply Rebbe?  Obviously,because he got a contact high from Rebbe Reb Zusha. -sa]
l1
So one Sukkas, the Rebbe Reb Zusha comes to visit the Rebbe RebYaeger.  And you know in Poland, Russia, Sukkos is so cold.  SoReb Yaeger says to Reb Zusha, Zusha, believe me, I have a bed with15 blankets, and I also prepared a bed for you, so you don't haveto worry.  
	The Rebbe Reb Zusha, who would never say the word 'I' -- healways said `Zusha' -- he says, Zusha wants to sleep on the floor,on the holy floor.  Reb Yaeger says, Listen, Zusha, it's verysweet but -- you won't last.  
	Ok, after the feast was over, the Rebbe Reb Yaeber(?) liesdown in his bed, with 15 blankets, and the Rebbe Reb Zusha islying on the floor.  And the Rebbe Reb Yaeber thinks, Ah -- I'mgoing to watch this -- Rebbe Reb Zusha -- how long he can last inthis bitter cold.  
	Suddenly he hears the Rebbe Reb Zusha says, Robbenu shelOlam, Master of the World, Zusha is freezing.  Suddenly heat wavescomes from heaven, and it's getting warm.  And the Rebbe RebYaeber is throwing off a few blankets.   Then the Rebbe Reb Zushasays, master of the world, tell YOU the truth: Zusha is stillfreezing.  So more heat is coming.  Every few minutes the RebbeReb Zusha says, Master of the World, can't YOU make it real warm? 
Finally the Rebbe Reb Yaeber is in his bed without any blankets,and he is sweating away, he says, Zusha, Stop!, you're burningdown my Sukka!  
	And all the hassidim would say, Oy gevalt, Rebbe Reb Zusha: why did you stop?  You could have warmed up the whole world.

	So friends, I bless you, in the Sukka -- ah, I want you towarm up the whole world, warm your hearts, warm your souls, andhave a lot of guests.  And don't be stingy with time.  See as longas it's Sukkas you can be there, and if you're lucky enough, tohave a big Sukka where you can sleep also, bring your bed in,bring Beb Zusha's blanket, or Reb Yaeber's blankets, and sleep inthe Sukka.

	The next morning wake up, and some our holy Rabbis, evenbefore you daven, before you do anything, they can't wait, theytake the lulav and the esrog, the four species, ______ in theSukka, and you bless them.

	And everybody knows, you wave to all four sides.  You knowwhat the deepest secret of life is:  that basically everything isin G_d's hands.  And it is also in my hands.  And it is so hard toknow the delicate line.  Sukkos, and it's _____ revelation fromheaven.  Sukkos -- G_d is shining into me -- yes, I'm sitting inthe Sukka under G_d's shadow, but yet I have the whole world in myhands.  

	And then we open the holy Ark -- 
{______ I'm going back to C}
----------------------------------------------------------------
Niggun:  Hazzanut. Sounds like one of the old great ones -- one ofthe old rabbis.  HAS NOT BEEN TRANSCRIBED; BZ could do it.
Words: Peshanu. 
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	HOSHANA RABA

	Then we walk around with lulav and esrog, every day one time;and Hoshana Rabba [we circle the bima with lulav and etrog] seventimes.  When we walk around seven times we blow the shofar.

	Everybody knows the last day of Sukkos [ie, HaShana Raba] isthe day when King David is coming.  [That is, King David is thelast of the 7 ushpizin. ]  It's a little bit like Meshiach hascome.  It's like Yom Kippur, it's Rosh HaShana, ____ even deeper.

	You know the heilige Reb AVROM KALLISKER, who left Russia andwas living in Tuveryia, on HaShana Raba a person came to ask himsomething which he deemed important, but obviously was not soimportant.
	The heilige Reb Kallisker says listen, I don't understandyou, that you want to talk to me about this, you should have askedme on Yom Kippur, but HaShana Raba?  HaShana Raba.  
	Meaning to say, HaShana Raba, is even deeper than Yom Kippur. HaShana Raba in heaven, they're giving out the letters to theangels, that means, it's beginning to come down from heaven.  Allthe goodness, all the holiness, all the sweetness.  Everything wehave been praying for with so much love and so much soul, cryingour eyes out.

	SHEMINI ATZERET

	And then HaShana Raba night -- Ah, Shemini Atzeret.
Shemini Atzeret, you know:  seven days of Sukkos we're bringingthe sacrifices, 70 sacrifices for the 70 nations, because if yourheart is so cleansed from anger, from mistakes, we have even aheart for the whole world.  We're not angry at every nation anymore.  And it's clear to us, all the mistakes of the world isbecause they never had a Yom Kippur in their life.  
	But then comes Shemini Atzeres.  And the Master of the Worldsays, to us yidden, let's forget the world. You know, when youlove somebody very much, you want to be alone with them.  And youknow, by some non-kabbalists, you only make hakofets on SimchasTorah; but the great kabbalists, like you and I, cute littlekabbalists, we go for Hakofets already on Shimin Atzeres.
l2
[Of course, in Israel, the 8th day Festival, Shemini Atzeres,is also Simchat Torah; it is only in galutz that SimchatTorah is a seperate, 9th day celebration [ie, the galutzrequired 2nd day of the Festival of Shemini Atzeret.
Another point is that, as an Israeli citizen, R. Shlomo wouldproperly discretely adhere in galutz to the customs ofIsrael; so for an Israeli citizen Shemini Atzeres is alsoSimchat Torah both within and in galutz from eretz Israel. sa]
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We walk around 7 times with the Torahs.  And you know each walkingaround is not just one time; each walking around is 7 times.  Andwe being to sing {I'm going back to D Major:} 

{R. Shlomo sings traditional nushach:  Ana '' Hoshiana Na}

And for every hakofet you sing one niggun, you dance for alleternity.  Because my beautiful friends:  You know why we made thegolden calf.  Because we thought the Torah was limited -- so manylaws, so many words.  Simchas Torah night I realize, every word isinfinite; every word is heavenly, and I can't stop dancing.
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{Niggun:  familiar, transcribed, I'm sure}. 
4/4 Brisk:
B^ / e^ E^ e^ E^ E^ / de^ fd E^2 /

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	You know my beautiful friends:  sadly enough, it's sobeautiful, but it's a time to test yourself.  The less you'reconnected to yiddishkeit, the less you're connected to G-d, theless you feel like dancing on Simchas Torah.  Simchas Torah is thefinal cleansing of the golden calf.  
	And gvalt:  On Simchas Torah, we don't even read the torah,we just take out the torah the way it is.  Because it's not onlythe words of the Torah --  [it is] the heavenliness of the torah,the Paradise-ness of the Torah, the Divine-ness of the Torah,shining into us, in the deepest way.
	Have you ever seen children dancing simchas torah?  Theydon't even know one word, but gvalt, they treat it so deep.
	And you remember, the heilige ROBSHITZER once said:  I didn'tknow what Simchas Torah is, until the butcher in my city revealedto me what it is.  Because basically Simchas Torah we arerejoicing with the Torah.  The Torah is for learning.  He says, Iasked the butcher, why are you dancing so much, you didn't learnanything.  So he says to me, you know, if my brother has awedding, can't I dance.
	You know what it is:  Simchas Torah it's clear to me, thetruth is, I didn't learn anything.  And I know so little.  But I'mrejoicing because there are some yidden who are learning.  And weall are dancing at our brothers' weddings.  And I swear to G_d,Master of the World, this year I'll learn so much. 
	And everybody knows, Shemini Atzeres night, Simchas Torahnight, 48 hours, the dancing is to high heaven.
                 
	THE CUSTOM OF MOTZI SHEMINI ATZERET HAKOFET IN MODERN ISRAEL

	But here I want to share with you the most beautiful thing inthe world.  
	You know in Israel,  Simchat Torah/Shemini Atzeret is oneday, but then night, when for us [in galutz] it's Simchat Torah, in every city in Israel they get together in the marketplace, thewhole city, religious/non-religious, young/old and they're dancingfor hours.  
	And sometimes when I have the privilege to be in Israell, I'minvited to play.  
	So I'm coming to a city, and there the mayor of the citygreets me, and he says, I want you to know, I didn't come tonightbecause I'm religious; in fact I'm a secular Jew; I'm teachingEnglish literature at the University; I just came because I likeyour singing.  
	And then you know the beginning is, they're having a lot ofsimcha torah, and they give it [the honor of carrying the scrollsof Torah] to the mayor, to the rabbis, to the outstandingcitizens, and they walk around for a long time in the marketplace. And the children kiss them, everybody kisses the Torah.  
	After the festivity was over, the mayor of the city comes tome and he says, I changed my mind, I'm not a secular Jew any more. And let me tell you something:  I teach English literature, and Iwas thinking to myself, if I would walk around with Shakespeare inthe marketplace, would anybody ________ jump up and kiss the book. Would 20,000 kids with glowing eyes kiss it, couldn't stop kissingthe Sefer Torah.  Obviously the Torah's from heaven.  Ah, theTorah's so heavenly, and so beautiful, and so sweet.   
                                                      
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{Niggun:  Za#22 -- Keil Adon

=--------------
END.
SIDE B WAS ABOUT 20 MINUTES.

.p
NOTES WITH REDEEMING SOCIAL VALUE; FOR APPENDIX

l2
{tt3b-n2*}
{One might say:   the world of `maya' 
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(or if you prefer, `transcendental idealism', as Kantput it, with an intellecutal  clumsiness that achievesapotheosis only in 19th-century German philosophy) 
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is subject to the necessary categorial illusion of bothanalytic (conceptual) and "aesthetic" (subject/object)dualism.
l3

l2
{tt3b-n3*}
[Surface tension, if I recall high-school physics.]
I assume BZ would know what secular education R. Shlomo had. He would have been about 14-15 when they fled Europe and theWar occurred, and they re-established themselves in the USA.l And then at some point he was in Lakewood Yeshiva, but I'd besurprised if that taught non-religious subjects.  But I don'tknow.  
l3
There is one extraordinary passage (transcribed, maybe=sh84* ) where he indicates in passing that he recalledfrom the Talmud that when a woman is pregnant, she doesnot wish to have anything to do with men.  
	One forgets that the Talmud, in its time, was thecompendium of all the knowlege of our culture.  -- sa]

l1
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{tt3b-n9*}
[Like I've said, if sometimes R. Shlomo's teachings don't fitinto good English, that's it's problem.  For starters, seethem, not as literary essays, but as dramatic monologues. Nobody tries to edit Eugene O'Neil into liteary English.  
	As a musician, and as a teacher dependent on holding hisaudience by strength of oral presentation, R. Shlomo had an 
exceptional ear from subtlties of intonation and phrasing. It's very understated; the yekke influence I presume.  Buteg, a transcriber can be stuck for a week on one live tape,because in the most important parts R. Shlomo would oftendrop his voice almost to a whisper.
l3
Which reminds me of a story, I think I heard it from R.Shlomo at Modi'in, about the Rebbe who tells hisstudent, in the most guarded whisper possible, thesecret of the kavanah of putting on a tallit.  Only thesecret turns out to be the bracha in the Siddur , ("whocovers ... with light...").   So why did he whisper,since it's already published.  The REbbe says, becausethat's how I heard it from my teacher.  {tt3b-n19}
l2

{tt3b-n12a}
R. Shlomo converted people and married people and gavesmicha, and the Rabbinute didn't recognize it (I'm not sureabout the smicha); and at the Memorial Serivce Ashkenazi Ch.R. Meir Lau said, forgive us, we didn't recognize you.  
Like they say, 36 honest people keep the sky from falling.
l3
Eliahu Gal-Or says:  when two people fight, the strongershould apologize. 
l4
The Talmud was not invented by squares.
l1
l2
{tt3b-n7*}
[As far as I recall, R. Shlomo was not at the Moshav for RoshHaShana-Yom Kippur; I suppose he was usually, if not always,at his synagogue in New York, Kehilat Jacob, 305 W. 79th St.(between West End Ave. and Riverside Drive).  I suppose thiswas founded by his father; and then he and his brother servedjointly as rabbis there.
	R. Shlomo was often at the Moshav for Sukkot.  I recallat least once in the period 1985-1994 that he was there forPesach.  And he was usually there during the 3 weeks ofmourning, in summer; the way he did Tisha b'Av -- startingwith everyone sitting on the merpesset (patio) outside theBet Knesset, with candles all around -- might not easily befound elsewhere, nor again.

{tt3b-n8)
	As I've noted elsewhere, he went to Germany every yearor so -- I gather that he was in Hamburg in 1991 -- and in1992 he had expressed the hope of making more appearancesthere -- I once heard him say, at Yakar, probably 1993,  andthe sons of Haman are learning in Yeshiva.  Well, I don'tknow who could go there now in his stead; {tt3b-n8b}

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