;.cR. Shlomo/ Hanuka 1975 / Completed input of T1 / obss. =sh_t1
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.p
T1, Chanukah 1975, Longing with Your Eyes
Editted: AF; subtitles by the Editor
Editor indicates s/he doesn't know who transcriber was.
N.B.: I don't know who AF is, but s/he seems quite competent.
Xerox, electric typrwriter with caliographic block hebrew inserts
       most Hebrew inserts with nekudot; pp17
Apparently extensive excerpts input, sa, 4 Dec 1994. as =sh_t1,with uncouth footnotes, which were Deepsixed to \SANOTES; thetext-only renamed =sh_t1_rv.rev.
I'll call this sh_t1all

                                    
Longing with your eyes

There is a very holy torah from Reb Lebele Egger 's son, Reb AVRAMEGGER .  He said that the eyes see on two levels.  On one level Isee what is there. That is a high level.  Don't kid yourself. Most people never open their eyes for one second.  But let'sassume that you really see what is there. {sa1n}
Then he says, there is a higher level, V-KoL 'eIN L-Kha TTzPeH,"And all eyes are looking for YOU".  That is even deeper.  We think we only long with our hearts.  Longing with our eyes is evendeeper than that.
	
	When you open you reyes, this is on the level of what yousee.  Why do you close your eyes?  You close your eyes becasuewhat yoiu are longing for is not there yet.  In order to see whatyoiu are longing for, you have to close your eyes.

	There is one holiday when the Rabbono shel Olam [the Masterof the World] shows us all the things we are longing for.  This ison Chanukah.
	When the sun and the moon are shining, they show us somethingwhich is there.  What does a candle show us?  Why is a candleshivearing all the time?  A candle {in a Chanukah menora} shows usall the things we are longing for.  It is so awesome that thecandle shivers."

Rivka, Yitzak, & Eyes             

	Now I want you to know something very deep:
	There is one time that you can open your eyes even on thelevel of longing.  If you love somebody, if somebody loves you,you see that longing in their eyes.  You see what they are longingfor.  "V'kol ayin l'cha t'tzapeh; 'and all eyes are longing forYOU.'"
	When you love somebody very much, and when they love youback, then suddenly your two longings meet.
	When Avraham Avenu married Sarah, the Torah {end tps. p1}didn't talk about it.  I'm sure it was a very high meeting, but itisn't mentioned.  The first time the Torah mentions a shittoch{arranged marriage}, and getting married, is with Yitzak andRivke. Eliezar, Avrahm Avinu's right-hand man, went down and foundRivke for Yitzak to marry.
	Now let's go back to Reb Avram Egger.  He says that whenEliezar met Rivke, the Torah says  ANKI NiTzav 'aL 'IN HaMiYiM, 
 'I was standing by the well [of water]'  (        )'     {Genesis 14:43 }.  If you translated it literally, though, it say'I was standing by the eyes.' 
l2
{This is an etymologic, not an homonymic ("punning") play on              'ayin', well [of water], eye 
Ernst Klein, in his Etymological Dictionary of the HebrewLanguage for Readers of English, notes that ayin is from ayinhaMaim 'was also shortened from ayin d'maim, (=lit: 'the eyeof the water); and notes also that 'ayin' as the name of theletter of the alphabet, is "'lit. eye... so called inallusion to the ancient for m of this letter.'
'ayin' is singular; pl. 'ayin-im'.   'Im' is the masculineplural suffix.  {FNaT1}

l1
The whole story of Rivke is about eyes.  It says, 'I cam to thewell', meaning 'I came to the eyes.'  and 'She gave me water bythe eyes'.  The whole story is eyes ... {ellipsis sa}

	Avraham said to Eliezar, HUA YShLaCh MaLAKO L-PNIKha, Heshould send HIS angel before you to find a wife for Yitzak.'  TheZohar Kodesh says, 'Which is the angel which G-d sent with him? It was the angel who calls out in heaven 40 days before someone isborn, 'This person will marry this other person.'.

	Now listen to this way-out torah:
	Yitzak was the first person who had the privilege of havinghis soul-mate's name called out in Heaven before the wedding. When did the angel in heaven call out that Yitzak would marryRivke?  The Zohar Kodesh says that it happened at that moment whenYitzak was lying on the altar at the akedah."
                                 
---------------------
Children and Yitzak 
         
	"In order to understand this better, I have to tell you twothings which I'll connect later on.

	FIRST of all, there is a Riziner Torah that is it not theparents who chose the children, but the children who choose theparents.   This is an awesome teaching.  So I thought of somet ingvery strong.
	How do we choose our parents.  Let's say my daughter,Neshamah, had to be born on Simchas Torah.  So everybody wyhocould have been her father and her mother stood in line in heaven,a long time ago.  Neshama walked up and down, looking ateverybody.  Then she chose me and my wife.  Why did she {end ts.p2} choose us?  Obviously she saw that we loved her the most. 
	How did my baby know that I love her the most?  Not because Isaid so, but because she saw in my eyes that I was longing for herto be my baby.  She saw me on the level of longing.

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

	The SECOND thing I want you to know is that there are threefathers:  Avraham, Yitzak, and Ya'acov.  Avraham's specialty was,'The whole world should know there is One G-d.  '  Yitzak's levelwas, 'There is no world, there is only One G-d'; Ya'akov Avinu'slevel, which was holier than the other two, was 'There is one 
G-d, and there are children.'.
	On Avraham's level, I have to bring children into the worldso the world can go on.  That means children are there for theworld, which is also a high level.  Avraham Avinu prayed, 'I needa son who will teach the world that there is one G-d.  I needchildren so that the world can keep going.
	Ya'acov Avinu didn't have chldren because the world had toknow there is one G-d.  On the contrary, he said that the worldwas created only for his children.   Rashi says, 'BReShIT: BaShvIL YiSRAeL ShNiQRAO RAShIT   source not given.}
                              
	Before the akedah, Yitzak was completely on the level of'There is one G-d and nothing else exists.'  He was not on thelevel of having children.  It was only at the Akedah that theycalled out who Yitzak should marry. 

	I don't know if it is true, but this is what I thought:{T1nn1} Yitzak was on the level of 'There is only one G-d.'  Whenhe was lying on the altar, every Jew who has ever or will eversuffer for G-d's onness or give his life for the Rabbeno shelOlam, all of them lay with Yitzak on the altar.  Suddenly, for thefirst time, Yitzak met his children.
	Imagine what a deep level Yitzak was on before he lay on thealteara, before the Akedah.  Then, when Yitzak saw who hischildren were, he realized:  'Whatever I knew so far is nothing, It is even higher than what I thought I knew!'.
{end ts. p3}
.p
p4:  Torah she-balla Peh and the Special Personal Light

	"Every person has something which is special.  Nobody elsehas it.  Every little Moishe has something special which MoisheRabbenu didn't have. Every little Yitzak has something so speicalthat even Yitzak, our father, didn't have.

	I am a real Jew if that which is most special about meconnects to G-d.  Unless this deepest depth of me, this mostspecial part of me, connects to Yiddishkeit and connects to theTorah {T1nn2} I am an outsider.  It is poosible to serve G-d everyseond of your life, while the inside of the inside is nevertouched.  It is somewhere else.

	Now listen to this:
	There is TORaH Sh-B-KTav (written Torah; the Chumash {andProphets?}, and there is TORaH Sh-B-`aL PeH  {oral Torah, startingform Mishna and Talmud; Gemora.}   TORaH Sh-B-`aL PeH means what Iadded.  I learn it, then G-d puts so much light into my heart thatI can add something to it.  I can build a holy Rockerfeller Centeron every sentence in this Bible.       
 
   	Where does this addition come from?  It only comes if I amconnected to the deepest depth of me, which is my mission.    Thisis the holiness of the Gemara {transcriber indicates missingquote,}.  This is TORaH Sh-B-`aL PeH.  It is truly the deepestdepth.


	Do you know what it means to do teshuvah?   To do teshuvahmeans to connect to G-d that one thing which is so deep about me. 	Do you know what it means to do wrong?  To do wrong means todisconnect from G-d that one things which is so special.  It meansto disconnect the inside of the inside.  After I do wrong, I canstill do every mitzvah in the world.  But what happened to me? That most special thing within me has been disconnected.

	Take a husband and a wife as an example:  You can love eachother very much, but what happens if you hurt each other'sfeelings, G-d forbid?  {end ts. p. 4}
.p

	If something goes wrong between you, you can still staymarried.  You can still have dozens of children.  But this mostinside of the inside, that which is most special about you,becomes disconected from the other person.
	
p5:  Chanuka, Torah sh'b'peh, and Children.

	"Chanuka is the first holiday of of torah sh'b'peh.  It isthe first holiday {in the Jewish calendar year} which we added. WeJews added Chanukah.  We added Purim first according to hisotyr. But by the calendar year, the first added holiday which hit s usis Chanukah.
            
	Also, on Chanuka there is more light added every night. Torah sh'b'kitov, the written Torah, cannot grow because everyword in the Bible is decided already.  We know how many wordsthere are. 
l2
{In fact, one may apparently finds that traditonal copyingmethods incorporated various scribal esoteric 'check-sum'principles to ensure accuracy of copying.}
l1
Torah sh'b'peh, the oral tradition, the non-written word, growsevery night.
	Chanukah is ShaLOM BaIT Shalom Bait, peace in the house. Every Shabbos is peace between husband and wife.  Chanuka is peacebetween the children and the parents, "AISh V-BeIT-O".  {lit. 'aman and his house(hold).'}                         

	Peace is always on the level of after the Meshiach is coming.
	I always wondered why there is no masheta written on ShalomBais.  It is the holiest thing in the world.  We have a mashectaon Kiddushin (marriage) and Gitten (divorce). Whey don't we have amasechta on Shalom Bais.  The answer is that Shalom Bais is fromafter the Meshiach comes, which is a level that cannot be writtendown.
	It a husband and a wife are very close, but the children arenot connected to them, they may be able to keep Shabbos.  Theycan't keep Chanukah.

	If you know torah sh'b'kitov, the written Torah, then youknow the holiness of G-d.  Torah sh'b'peh, the oral Torah, is theholiness of the children, the Jews. 
	TORaH Sh-B-KTov, the written law, was given to us beause weare supposed to keep every word it.  If ... {ellipsis sa} youdon't keep it, you're out.  {sa3n}

But Cf. R. Shlomo, Ruach Camp, ca. 1982 (recalled from memory): `If you can't get in by the front door, you can always get in bythe back door.'  {sa3.1n}
	TORaH She-B-a`aL PeH, the oral law, is something elseentirely.  It is on the level of children choosing their parents,not the parents choosing their children.  

	TORaH Sh_B-KTav, The written law, is G_d choosing us.  `HE'is giving us `HIS' WORD.  How did G-d choose us?  First we chose`HIM'.  Why did we choose `HIM'.  Not because we'll keepeverything He tells us {T1nn3}; We chose `HIM' just beause `HE''sthe one who loves us the most.  It's that's simple.
	`HE' loves us the most.  Therefore, when `HE' tells ussomething, we know the deepest secrets about it.
{end ms. p5}
.p

	I can love somebody because he told me something wonderful. But I will never know what he really meant.  If I love somebodyanyway, and then he tells me something; I'll know a thousandthings which nobody else can understand.  What he tells me becomesdeeper because I know him.
	What does it mean to do tchuva.  Tchuva means that I go backto the place which my eyes are longing for.  I am not going backto the place my eyes can see.  I go back to that ho9ly place thatmy eyes are longing for.
	What does it mean to do wrong? To do wrong is to cut myselfoff from that place my eyes are longing for.  On Chanuaka all ourlonging is given back to us, and it is shining.  On Chanuka, thereis so much longing between me and G-d that I add a new holiday.  Chanukah {transcript sic; rather, 'Shabbos'?} is shalom baisbetween husband and wife.  Chaunkah is peace between me and mychildren.                   

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

	Avraham Avinu's speciality is bringing G-d into the world. Yitzak's speciality is 'there is no world.'  So I thought ofsomething else.
	Our four mothers 
l2
{transcript sic; but equivalently and homonyimic from oralpresentation, `fore-mothers'} 
l1
were always ahead of the -fathers.  Sarah was ahead of AvrahamAvinu.  Sarah always knew who Yitzak was.  Avraham didn't knowbecause he said, 'Ishmael is also my son.'  Obviously, he didn'tknow the difference yet.
	When did Avdraham Avinu really meet Yitzak.  It was duringthe Akedah.  Imagine how Yitzak was saing good-bye to the world. It says,    .  Imagine Yitzak preparing himself to give hisneshame to G-d.  It's awesome.  Avarahm Avninu hadn't known thatthis was who Yitzak was.  Sarah knew it the whole time.
	Reb Tzedek ha-Cohen said, 'Whenever the Torah writes a wordfor the first time, it explains what the word really is.  (Forinstance the Torah says, v'iar elokim et haor ki tov'  {Genesis1:4 } .So goodness and light make their first appearance together. They are connected. 
	The first time somebody calls his father 'Father' in theTorah is when Yitzak speaks at the Akedah.  They really understoodthen what it meant to be a father and a son. 
{end ts. p6}
.p

	(Someone asks: 'Why did Sarah die at that time.  Why couldn'tboth Sarah and Avraham have known Yitzak together?) {Transcriber'sremark.}
	I don't know the answer.  But of thought of something wayout.
	There was really only one G-d for Yitzak.  Nobody existed,not even children.  How did Yitzak learn about children?  At theAkedah, every Jew who would die for G-d's name came to be with himon the altar.
	Why did Sarah die at that moment?  She brought the childrendown from heaven to earth.  You don't let children travel alone. You have to have a Jewish mother to go with them.  At that timethere was only one {Jewish} mother in the world, and that wasSarah.  So she had to go up to bring them down.  So at the Akedah,Sarah came down with all the the Jews.
	
	Now listen to this unbelieveable thing:
	The Midrash says, 'before the Akedah, Avraham Aveinu said
 
          "and I and the lad will go until there"(Genesis 22:5) ,  he  was referring to        '

	That means that Avraham wasn't telling them where they weregoing .  He just said, We are going until there.   was a hint ofthe 25th of Kislev, of Chanuka.  Chanuka is the holiday of m'siratnefesh, of giving your life over to G-d.
	Reb Zvi Elimelech has a prayer about kindling the Chanukahlights.  He says, "I should be privileged to kindle lights withthe same fire that the Hasmoneans were fighting with.'
	Imagine the Makabee on his horse fighting the Greeks.  Wehave no concept of the level he was on.  He was yelling, 'Mik'mocha b'elim  ''   ' 'Who is like unto the ALMIGHTY amongst themighty'.  that is true     true awe.  So we should beprivileged to kindle Chaukah lights on that level.
	Obviously, when Avraham Avinu was putting Yitzak on thealtar, he saw the Hasmoneans.  He saw Yehuda Makabi.  He saweveryone  there.  So he told Ishamael and Eliezar {said by Midrashto be the unidentified 'two attendants' who accompanied him} 'I amgoing to meet the   people, the Chanukah people.
	When do parents meet their children the way Avraham Avinu metYitzak on the altar?   They have to kindle Chanukah lights on thelevel of Yitzak at the Akedah.  When they 
{end ts. p7}
.p

see their children kindling Chanuka lights, that is when they meettheir children.  When children kindle Chanuka lights, the deepestdepths of them is shining, as Yitzahk was shining at the Akedah. Then parents realize, 'My child not only has my light,  My childhas his own light.   Torah sh'b'peh means that the light is givento every little Jew.
	Rosh Hashona and Yom Kippur are very holy.  Simchas Torah isvery holy.  But on Chanuakh I reallly understand what it is allabout.  It becomes clear to mer personally .  On Yom Kipuur I didtcuva because I know it's clear to G-d that I shoiuld keepShabbos.  That is enough for tchuva on Yom Kippur.  On Chanukah,it is clear to me.   It is so clear to me that I can add somethingevery night.  Not only am I myself adding something, I can see mychildren adding.
	Unless I do tchuva, how can I teach my children?  I must beconnected to G-d on that deepest level, with that which is specialabout me.  Otherwise, how can I connect my children to that partof themselves which is special?  How can I help then connect thatspecial part of themselves to G-d?

pp8.5--9.5: Chanukah and Remembering

	Chanukah is shemen, oil.  Oil is good for memory. Hanuka isthe Festival of Lights, and also the festival of memory. 
	I know George Washington was the first president of theUnited States,  I remember it. {T1nn4}   That is not what I meanby memory.  

 "z'kor et yom haShabat l'kadshehu' -- 'remember the Sabbath andkeep it holy'.  That is a different kind of memory.

	What does it mean to remember someone I love?  At the momentwhen I remember them, everything else is forgotten.  To remembersomebody means that everything in the world reminds me of you. How does a Jew remember Shabbos?  Everything reminds him ofShabbos.I eat an apple and it reminds me of Shabbos. I stand inCalifornia, looking at the sky, and it reminds me of Jerusalem,the Holy City.
	Whever G-d blesses us with children, the word 'remember' isused.  It says, 
{end ts. p8}
.p

    PaQaD AT SaRaH,  '`HE' remembered Sarah'.  '`HE'remembered Rachel.' {Refs:  Genesis:       }.  

Children come from that high place which is called G-d's memory.

	To love children means everything reminds you of them.  Whatdoes it mean when children remember you?  It means that everythingreminds them of you.  What does it mean to be a Jewish child?  Itmeans that everything reminds me of Yiddishkeit.  It means thatevery Jew in the world remembers me.  This is all Chanukah.

	What does it mean to have a big name?  Coca-Cola is a bigname in the drinking industry.  But if, let's say, I am learningGemora, it may not remind me of Coca-Cola.  but imagine that therewas something that I was reminded of every time I di danything. that would be the biggest name in the world, because it wouldapply to everything.

	On Chanukah we say, 'L'hodot v'l'halel l'shemcha haGadol'(`to honor and to praise THY great NAME').  On Hanukah, everythingreminds us of the Master of the world.
	If everything reminds of of G-d, then I can teach mychildren.   They come from this level, from the torah sh'b'peh.
                                         
p9.5:  Eyes, hands, and feet
	
Hanukah is connected to three things.  It's connected to our eyes-- we were just talking about longing with our eyes.  Then Hanukahis also connected to our feet -- the gemorah says that you cankindle Hanukah lights until people stop walking on the street. finally, Chanukah is connected to my hands.  I bless the Hanukahlights with my hands.

Feet:

I do not do much walking in the house.  Real walking takes placein the streets.  What does it mean to walk?  Walking means to moveon, to learn more things, to know better things.
	The holiness of the house is that it is always the same. What makes a house so beautiful?  When you come home, everythingis in the same place.  If every time I came {end ts. p9}
.p
home, my wife changed the furniture, afser a certain time, I wouldplead, 'Have some compassion.  Just leave it the way it is.  Fromtime to time you can change it, but please don't change it everyday.
 
	When I walk on the street, I always hope to see new people. Walking happens on the street, and the house stays the same.
	It's very beautiful, but it can be a bit strained.

	On Hanukah, a great addition happens.  I take the feet intothe house.  Suddenly my light grows right in my house.  You see,everything which comes from the depth of my soul grows all thetime. 

	On Rosh haShana and Yom Kippur, I do tchuva.  I did wrong;now I want to do right.  But I don't have to become a better Jewevery night {as represented at Hanukah in lighting one additionalcandle each successive night).  
	Maybe I can make it that way on the Rosh haShanah and YomKippur level.  But my children won't make it with me.  My house,my Shalom Bait, won't make it.  Hanuka is the only holiday when werealize that we have to be better Jews every day.  We have to growevery moment.  Otherwise husbands and wives will not connect toeach .. {eo} other.  They will walk away from each other.  Theywill walk, but they won't be walking together.   The children willwalk out the door.

	There are three levels of waLking: there is walking beforesomebody; there is walking with somebody.  Then there is iswalking behind sombody.
	Every mother and father is ready to walk before his child.  "I will walk in front of you and tell you exactly what to do." Sometimes a parent is ready to walk with a chld.  But walk behind?
	There is a level of doing tchuva because I know that G-d iswalking in front of me. I want to catch up with `HIM'.
l2
{Like R. Shlomo says, there are some lines that, if it wasn'tsomebody really great said them, you wouldn't dare.}
l1
Then there is a level of tchuva where I know that G_d is walking,and I want to walk with `HIM'.  The highest level of tchuva iswhen G_d walks behind me.  {sa4n}

	What does it mean that G-d walks behind me?  It means that Ilook back.  

	What is torah sh'b' peh?  I learn a passage.  Afterwards, Icould learn another passage.  But I look back and say, 'Oy!  Ithas to be deeper than this.'
l2
{And that is another major key to R. Shlomo's approach.}
l1
{end ts. p10}
.p

So I walk back to the first passage.  Suddenly I see that G-d isstanding right behind me, teaching me an even deeper meaning tothe sentence.
How do you know if you really love somebody?  Sometimes you haveto say good-bye to the person you love, if only for a littlewhile.  As you walk away from each other, you have to turn around. You have to meet again.  Meanwhile, the other person is walkingbehind you, saying, 'Don't leave yet.  Come back for anotherminute."
	This is how it is between G-d and Yidden.  G-d says, 'Turntowards me and I will turn towards you..  
                                            

Then we say to G-d, Hashivenu H' elecha v'nachuva {Lamentations,pentultimate line} {we ask G-d to turn back and regard us again}.
	Do you now wht that means?  We are both walking in oppositedirections.  Then I say, Rabbenu shel Olam, Master of the world,do you know what?  I am going to walk behind YOU."  Meanwhile G-dsays, "I miss you so much I think I'll run after you.   Then wemeet in the middle.
	
p11: Hands {T1nn5}


	"I learned this from my holy little Rebbe, from my baby. sometimes in the morning I take my baby and learn a little bit. From timt to time Neshama wants a little attention.  So she startspulling at my shirt.  She's not just pulling my clothes, she ispulling my neshama (soul).  All the hands of the world togetherwon't reach where my Neshama's hands are reaching.
	Why do people want to hold hands when they love each other? They don't just want to hold hands.  They want to tell each other,'Your hand is reaching where all the hands of the world cannotreach."
	When the woman is kindling lights Friday night 
l2
{If there is no woman of the house, the man of the housekindles lights.  At the home of the Witts, all the childrenkindle lights too, esp. on Yomtov.  R. Joshua Witt has asign:  'A man should love his wife as much as himself, andhonor her more than himself.' Rtzn. Emunah Witt has a sign,'Have you hugged your mother-in-law lately?'.  }
l1
she has to put her hands over them.  People sometimes think thatall light only shows them what there is to be seen.  The truth isthat the light of Shabbos comes from a place which cannot be seen. It can't be touched.  So the woman puts her hands over it. What isgoing on? {T1nn6}

	On Friday nights, a woman's hands can reach high enough tobring down light from that place which cannot be touched.  That iswhat happens Friday night.
	On Chanukah, every Jew kindles lights.
{end ts. p11}
.p

You see, the blessing of Chanukah is like the world after theMeshiach comes.  On Hanuka, there are so many blessings in myhouse, so many blessings in my soul ... {eo} there are more andmore every day.  On Hanukah, I bring light into the world with mybare hands.  I bring light into the world from that place whichnobody can see.  But we see it on Hanukah. {T1nn7}


pp12--15.3:  Signing the Book -- Yom Kippur & Hanukah
	
	Everybody knows that G-d signs the book of life on YomKippur.  According to the Kabalah, the signing is finished onChanuakh.{T1nn8}  On Yom Kippur, G-d signs all the things whichcan be written down.  The book is open, and `HE' is signing it.
What about all those things which can never be written down.  Whatabout those things which are beyond touch and beyond sight?  OnHanukah, the holiest thing happens:  all those things which cannotbe written down are revealed.
	Where does G-d sign those things which cannot be writtendown.  Not in a book.  G-d signs them right by my candle.  Then myeyes can see them.
	Reb Nachman says that Hanukah depends on Yom Kippur.  YomKippur doesn't heal us as much as Hanuka does. 
l2
{The preceeding sentence is crossed out in the xeroxedtranscription, but not initialed; I don't know if it was noton the tape -- which seems like a difficult mistake to make -  or was, but indicates the piety of the transcriber or asubsequent editor . Somebody wrote stet.  Probably me.  } 
l1
Hanuka reinitiates the Bait haMikdsash (Holy Temple.).  Thecleaning of the sins comes only through the Holy of Holies in theHoly Temple. {T1nn9} 
What goes on in the Holy of Holiest?  The high priest pronouncesG-d's name.  To go into the Holy of Holiest is to know G-d's name. It says in Chassidus that at the moment when I kindle the lightson Chanukah, I'm like the High Priest in the Bait haMikdash.  Thelight of G-ds' name is shining before me.
	Every word in the Torah is G-d's name.  Every letter is 
G-d's' letter.  But this is only true if the Torah is shiningbefore me. If the Torah is not shinging, I know "It's G_d's WORD;I like it; I think it's a "strong religius experience"".  Butthese are only meaningless words.                     
	Lert's say that I've learned and learned a page of gemorah. When do I really now it?  Really knwoing it means that every wordis shining for me.


Reb Shlomo Mordechai Bezhana  (Tchodikover hassidim)

	One of the biggedest gedolim (graet scholars) from twogenertions ago was the holy Reb Shlomo Mordechai Bezhana.  He knewevery word in the Torah.  He was a very 
{end ms. 12}
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strong Tchodikover hasid.  The Tchodikover Rebbe never talkedabout learning.  Not offically, at least.  So some mitnagid askedthe Bezhana, 'Ok, I know you're a Tchodikover hasisd.  But does helearn anything?"
	The holy Bezhana got up.  He was actually red in the face. He said, 'Do you know who the Tchodikover Rebbe is?  Every word ofthe Torah is shining before his holy eyes.  It is not just that heknows it.  It is shining!'.
	Let's put it this way: ... {ellipsis sa}[het v'shalom] a Jew[who] doesn't keep Shabbos: what is he missing?  Do you think hedoesn't know the law that he should keep Shabbos?  He knows, but[for him] Shabbos wasn't shining.
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{As memory serves, R. Shlomo said, at Ruach Camp, probablythe first one at the Abode (New Lebanon, NY) late 70s:  Whata chore it must be for someone who has to decide each weekwhether or not to keep Shabbos.  - sa} {sa5n}
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	The same thing occurs between people.  If I hurt somebody'sfeelings, G-d forbid, what is missing.  I knew that he exists, butat that moment, his soul isn't shining before mine.
	If I don't keep Shabbos, what happens to me?  {sa6n} I stillknow all the laws of Shabbos.  I don't forget them, but I am notconnected to them any more.  What does it mean if I know a personand I ignore him.?  I means that we are not connected.  

	What happends to us on Yom Kippur?  On Yom Kippur, the Masterof the world reconnects us to every word in the Torah.  Why do Ihave to do tchuva?  Why do I have to regret what I did wrong?  Whyisn't it enough mearely to say, 'From now on, I'll do it right?' I have to be reconnected.  If I'm not connected to something, evendoing it right is meaningless.
	If I love a woman very much, and I bring her flowers, it isvery deep.  But I can bring 2000 flowers to a woman I am notconnected with, and it is gurnisth.  Nothing. She will say "thankyou" and throw them in the garbage.  {sa7n}

	So on Yom Kippur we connect ourselves to the Master of theWorld, and to every word of the Torah.  Yom Kippur was the day G-dgave us a Torah again.  The second time we really connected to it. To do tchuva means to connect ourselves to every word of theTorah.
	Then Hanukah is even higher.  Not only do I connect to everyword, but every word is shining again.  How do you know ifsomething is shining?  It is shining if you are adding to it. This is the level of torah sh-ba'al peh, the oral Torah.  I addedsomething.
{end ts. p13}
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	How do you know if somebody loves you?  In their presence,you become must a little bit more than you were before.  This'more' is on the level of Torah sh'ba'al peh.
	The Master of the world told us, 'Kindle lights in the BaishaMikdash.  Then the Jews came and added a whole holiday.  G-donly told us to light this light in the Bais haMikdash.  The lightin the Bais haMikdash was so special to us that we added to it. We added so much that every little Jew can kindle the light in hisown house until the Meshiach comes.
	On Yom Kippur, the Kohen haGodol pronounces G-d's name.  Whatare we adding on Chanukah?  On Chanukah, G-d's name is not onlyshining by itself.  Every word of the Torah is shining as G-d'sname.  On Hanukah we say 'YOU made YOURself a great name' {fromthe amidah b'racha for Hanukah}.  This means that suddenly everyword of the Torah became G-d's name.
	
	When I get a business letter, the name of the person is onlyin the signature.  If I love somebody very much, every word thatshe writes to me is filled with that person.  Her name is in everyletter.   Everything is her.

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

It says the Greeks {FNbT1} wanted us to forget the Torah.  TheMaharal asks, 'Which Torah did they want us to forget?'  Not torahsh'b'ktov, the torah that was written down.  It wouldn't beforgotten becuase it was written already.  They wanted us toforget the Oral law, the torah sh'b'al peh.  {FNcTN1}
	What is the Torah sh'b'al peh?  How do I finally understandsomething in such 
{end ts. p14}
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a deep way that I can add something to it?  It only happens when Irealize that is is really G-d's name, when I am on the level thatevery word is G-d's name.
	The Greeks wanted to tear out this holiness that every wordwas shining before us.  Not only was it shining, we were adding toit!
	Chanukah is the light of the Meshiach.  In the Gemorah,Chanukah is exactly two pages.  Since the time of the Gemorah,every generation has been adding new things to Chanukah.  Do youknow how many new books are coming out on Chanukah?  Everything ismore and more concerned with Hanuakah.  More than any otherholiday.  The closer we get to the Meshiach, the more the light ofChanukah is being added to. 

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

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

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

In the hotel, I'm a number.  In my house, I have a special place. The holiness of  Jewish house is that two people and their twospecialness's get together.  Out of their two specialness's comesa little baby who is special and holy.
	What is a real house?  A real house is not a house whichwarms me when I'm in the house.  A real house is a house whichwarms me when I am far away.                       
{end ts. p15}
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Can you imagine what kind of house the Bais haMikdash was?  After2000 years running around in Galus (Exile), we're still warm frombeing in that House one time long ago.  

(p16-17:  Concluding remarks)

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

Reb Chaskele Shinover; Shinover hasdim

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

	There is a very strong story:  The late Lubavitcher Rebbecame to a city in Russia.  There he saw old hasidim with longbears cleaning the house.  He asked them, 'What are you doing?'
	They said to him, 'Tonight the holy Toliner Rebbe is coming. We're cleaning the house.'
{end ts. p16}
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	He said to them, 'This is beautiful, all of you old peoplecleaning the house.  Where are your children?'
	They said, "We wouldn't let the chldren do it.  It is such abig honor.
	He said, 'That is why you should let the children do it.!'
	The Rebbe wrote in a letter, 'I hope I am wrong, but I doubt very much that their children are still hasidim.

(Hanuka teachings)

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

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

Buy a little candle.

Teaching of the Zidichover on the holidays

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