=chesh91p < =chesh91o < =chesh91n < =chesh91m
All meaning:
RSC, Cheshvan, 1991, Mishkanot

THEMES:  Whispering

Re-input (original input presently not available to me; presumably
with EW input) of PARTIAL:  PAGES 11-24 (END) ONLY -- xerox with
very extensive handwritten corrections/additions of apparent
printout.

WIP (Work-in-Progress)
Light polish 15 Dec  of =chesh91m

R. Shlomo Carlebach, Cheshvan, 1991, "Mishkanot" (Teachings giving
at Witts home, 14 HaMishkanot, Jerusalem; and transcribed/input by
Witts)

Level is Mishkanot level; that is, Advanced.
Audience is presumably veteran chevre.

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

Input presently not available.                                    

[N.B.:  MSD told me, that the xerox she gave me, including xerox
handwritten notes by EW, is a printout of input, but the input is
presently not available. 


But I don't know:  looking at this printout, it looks like maybe
it was a typescript (electric typewriter with very worn keys
maybe), or if it was input, was input by someone other than EW. 
Because whatever was printed out, before EW added her handwritten
inserts, including Hebrew, seems to have been filled with gaps.
So in short:  even if we can recover the input -- and at present I
don't even know the docname -- the input might be much less
complete than this xerox I herwith reinput.]

This partial re-input (by sa) from printout obtained from Miriam
Drori, Israel Center, Jerusalem.

Printout apparently printed too faint; this xerox has xeroxed
handwritten overwriting, and additions, with Hebrew phrases in
script, all by EW).

I presently have only pp11--24 (End) of this printout; MD will get
me the balance of it.

Caveat:  I barely read Hebrew script; my notations of Hebrew
Script (=HS) should be checked and corrected by someone who does.

I will follow the line-endings of the printout; that is, I will
put in a required CR when the printout line ends.            

[ This will be preserved in =chesh91q; here now knock those
typescript_line_end__required_CR's.

Prinout has a 65 char LL with paragraph indent 10 chars

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Start re-input of printout p11

         You hear friends -- the "Ten Sayings" 
are called "asaras amiros" {Hebrew script: XX}, ten sayings, and
the "Aseras HaDibros" are called "Aseras HaDibros".  So this is a
Sokotchover.

The Sokotchover says like this, when you talk to another person
then it's a deebor {HS: DIBOR).  I talk to you.  When I talk to
myself, it's amira, "v'yomer Hamor b'libo" {HS:  VYOMR HMN BLIBO},
he spoke to himself.  When G_d created the world, He didn't talk
to somebody, He just said it.
    
     I want you to know the deeepest, deepest, deepest, depth:
     Officially the first prayer was Avraham Avinu, he was talking
to G_d.  Praying does not begin that I pray and G_d answers.  It's
the other way around.  Because I mamash have this flash, if I want
to pray for something, it's because G_d wants me to pray for it.  

Remember the Torah: 

Y'haya terem v'kirang eh-ch-nah" 
{HS: XX} ]
(Before they cry out, I will answer.)  

If I pray for something, it is because mamash inside I heard G_d
praying, It should be this way.  
So Sarah heard G_d praying "kasher omar" and He didn't even tell
her.
"AMor b'hishha " HS XX} G_d was talking to himself.  "Oh, I wish
Sarah would have a baby."  And Sarah heard it.

	You know what eternity is?  Eternity is the deepest depths. 
Eternity is not someting you can count timewise, it's longer, it's
even longer, it's even longer.  Eternity is something else.  

Do you know that the Torah never talks about Gan Eden, Paradise or
Genhenim, beacause that's eternity.  The Torah is given to this
world, which is time and space.  I want you to know, even the
prayer of Avraham Avinu, it was recorded, because it was still a
little on the level of time and space.  The prayer of Sarah is
mamash "Vyaas HaShem l'Sarah kasher omar" {HS:  XX } (And HaShem
did for Sarah what He said.)

	The deepest, deepest whisper.  The deepest, deepest, deepest
inside.  I want you to know something even deeper.  The angels
asked Avraham, "Where's Sarah?"  And you know something, what were
they telling him?  And if I can dare to say, who asked him?  It
was the angel who was supposed to destroy Sodom.  He said
obviously we were sent here so that you should pray for Sodom,
because if G_d doesn't want you to pray for Sodom, we wouldn't
come here.  Because everybody says, what are we doing there?  If
they want to destroy Sodom, they go to Sodom and destroy it.  Why
do they have to go via Avraham?  So obviously G_d was whispering,
"I need somebody to pray for Sodom.  Because there was Lot and our
Holy mother Ruth.  Somebody has to pray for Sodom.

/2x{ Source note (sa):  Chumash states (Genesis (LeKh-L-Kha):
13:12 ) that Lot was in Sodom. 
{V_LOt Y_Shav B_'aRI Ha_KiKaR V_Y_AHaL 'aD sDoM )
"and Lot dwelt in the cities of the plain and moved (his)
tents as far as Sodom" (Rashi Interlinear Chumash, JPS 1949)

The Book of Ruth states that Ruth was from Moab.  I do not
know the source for saying that she had lived in Sodom.}
/1x

{END PRINTOUT P11}

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{start re-input of printout p12}

	So they asked him:  {HS: XX} Ayea Sarah Isttecha' (Where is
Sarah) 

{REF:  Genesis: (V_YRA) 18:9:
AYeH SaRaH AiShTe_Kha
"Where is Sarah thy wife?" }

He said, have you reached already the level, have you reached
already the level, that you can hear G_d's whispers?  So obviously
at that moment they connected him to Sarah.

	I want you to know something.  This is mamash so deep, you
remember the story.  The Heilege Reb Shalom Shochne, the Heilige
Rizhiner's father, if you remember, nebech, that Avraham the
HaMolech (the Angel) left the world very young and Reb Shalom
Shochne was adopted by Reb Nachum Chernobler and he would call him
Holy Uncle.  And if you remember, Reb Shalom Schochne from Bar
Mitzvah on he was a Rebbe.  But he didn't have such big Chassidim,
he had Chassidim his same age, but he had already like a little
"rebistiva" (small court of chasidim).  And Reb Nachum didn't
mind, chas v'shalom, on the contrary, he was encouraging him.  So
one Shabbos, Friday afternoon, Reb Shalom Shochne walks into the
Heilinge Chernobler.  And he says, "Holy uncle, I"m going this
Shabbos in the farm of Moshele the Farmer."  Reb Nachum says, "Why
do you have to go out to the farm?"  And also he says, "Don't you
know that Tzaddikim don't travel after chatsot, after midday on
Friday."  So he says, "Holy Uncle, I want you to know that Moshele
the Farmer came to me and says that Friday night in the middle of
the night, his cow will have little calves and he wants me to pray
for the cow that everything should be good.  "This is ridiculous! 
If he wants you to pray for the cow you have to stand next to the
cow and pray for her?  The  whole thing is ridiculous.  So Reb
Shalom Shochener says to him "Holy Uncle, this is what he said. 
But you know what he meant? He meant to tell me, Shalom Shochne,
my soul is so small, but your neshama is so big.  Can't you be one
Shabbos in my house and lift my neshama."  "Ah," Reb Nachum says. 
You are already on the level that you hear what people are really
saying.  Then by all means, go.  And the Heiliege Reb Nachum took
two candles, and he walked him to the outskirts of the city.

	You know what the depest depths is?  The question is not only
do you know what G_d says when He talks loud?  Do you know what
G_d says in whispers?  Do you know the inside of the inside?  So
you hear what it says?  "V'yera eilav HaShem' G_d reveals himself
to you and G_d didn't say anything.  G_d didn't say anything.  Do
you know what the deepest whisper in the world is?  You don't even
whisper.  And that's so deep.

{end printout p12}
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{start re-input of printout p13}

	Do you know what Simchas Torah is all about, friends?
All year long maybe we listen to what G_d says, but you know you
can listen to everything G_d says and you can still make a golden
calf.  What are we doing on Simchas Torah?  We take out the Torah. 
I just want to hear all the whispers ... {3dots EW}

	I want you to know my beautiful firends, every Shabbos,
everybody knows, we were learning it a lot of times, that every
Shabbos, the portion of the week has also to do with the month. 
Everybody knows the Heilage Rizhiner said that Marcheshvan, comes
from the word 

{HS:  XX}
Richooshai mirashin s'faseye"
"My lips whisper."  

I want you to know my beautiful friends, this is so deep, masmash
so deep.  I mamash heard from somebody who's [printout sic; but
'whose'] zeida, who's [ditto] alter zeida was there -- Everybody
knows the Heilage Radomsker was a Cohen.  And when people came to
ask him for his blessing, he would bless them.  Then when they
would walk out, so the Heilage Radomsker would stand there like
this, and he would hold up his hands until he couldn't see this
person anymore. {nc1-sa} But  while he was standing like this, he
was whispering, blessings for this person that walked away.  So he
says that this was the most awesome, awesome, awesome, to see him
whispering all those blessings.  What he said was very holy, but
the whispering, the deepest depths .. {2 dots EW}  So Parshas
Vayera is always the end of MarCheshvan, because Chaya Sarah is
already usually 

#l2
{N.B.  (sa):  This year parshat Shabat Vayera is 21
Chevhvan.}
#l1

Mirvarchim HaChodesh (the Shabbos immediately before the New
month of Kislev, but this Chodesh, "V'yera elav HaShem" mamash G_d
shined into him, not what he said, but what G_d is whispering, the
deepest depths.  Deepest, deepest, deepest, deepest depths.

	You know Friends, when you tell someone a secret you cannot
talk loud.  You can talk soft.  The deeper the secret is the more
you whisper. But can you imagine how deep the secrets are between
us and G_d that you can't even hear the whispering.  That means it
is so deep that even the Torah can't record it.

	See, here we come to the point.  You know what Meshiach is
all about?  Meshiach is all about that suddenly it will be
revealed to us.  That even the lowest, most rotten person, inside,
inside, inside, gevald are they holy.  Gevaldt, on the inside. 
Whatever you see outside, there's nothing in it -- Nothing.  Why
was it that Meshach has to come out of Sodom?   Becuase that's all
there is to Meshiach.  Meshiach is turning over Sodom.  Not to
destroy it, but to reveal it.  To reveal that Sodom, in Sodom is
gevaldt, right.

{end printout p13}
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	Remember I told you it says in the s'forim, that the Heilage
Premishlomer went up to the palace of the Rambam.  He went
everyhwere, finally we he went to the palace of Mashiach and he
saw that nobody is setting there leraning.  People are sitting
there with long hair, playing chess.  You know what that means,
you don't see anything.  You don't see anything.

	I have to share with you a story I told yesterday.
	A person came to Reb Levi Yitschak Berditcher to see what
he's doing.  So in the middle of the davening, the heilage Reb
Levi Yitschak walks out, goes to the kitchen and he asks, "what
are we having for lunch?"  They said, "Some kind of milk soup." 
He takes a spoon and starts digging in the soup.  He says, "Oh, I
don't like the milk.  The milk is not strong enough.  Could you
get better milk?  And he's yelling.  "I need better milk.  It's
half water, half milk.  I need strong milk." And he's yelling,
gevaldt.  "We need very strong  milk."  This Yid thinks this is
terrible.  In the middle of davining.  Reb Levi Yitschak has
nothing else to do than to think of the soup he'll
have for lunch.  It was clear to him, after the davining, I'm
taking my suitcase and I'm moving out.  He's not a Rebbe; a low
creep.  

After the davining was over, a poor broken woman came.  She says,
"Rebbe, I have a baby.  I'm nursing the baby.  But my milk is so
"shvach" (so poor).  And the doctor says that the baby G_d forbid
is dying, because my milk cannot nourish the baby.  So Reb Levi
Yitschak says to her, "My dear lady, I fixed your milk already,
during the davining."   Gevaldt.
B'haya term yitchato v'ani cheshnch {Hebrew Script:  FILL IN} 
(And before they call answer).
Awesome, right.  So you see, Reb Levi Yitschak talking about milk
-- 
What do you know, right.  What do you know.

	And here is the most awesome Torah from Ishbitser.
Why does it have to do with Meshiach, Sodom?  Everything in the
world has to go through so much until it's really on the level. So
he says, Avraham Avinu is on the level of giving everything away,
but you know something, there are certain things I  shouldn't give
away.  Certain things I shouldn't give away.

Remember we were learning, Imagine I'll get married, next day I'll
ask my wife where's the wedding ring?  She says I heard some
speeches during the wedding, you have to give everything  away, so
I gave away the wedding ring.  You don't give that away!

{end printout p14}

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{start input p15}

	Sodom has something to it.  The only thing, the way they did
it was wrong.  But there has to be Sodom in the world.  Because
Avraham Avinu alone is very holy, but it's also not the right
thing.  Everything, giving away.  

#l2
{N.B.: (sa):  This is from the notion that Avraham is
unqualified Chesed.
Midrash says that in Sodom, they never gave charity.} 
#l1
I want you to know, it's mamash Ruach HaKodesh, right.  Today,
people don't know, some people say, let's give everything away. 
Let's give away all of Eretz Yisrael, let's give away
Yerushalyaim, let's move back to Dallas, right.  But Meshiach
depends on our holding on to what we have .  

You know what an assimilated Jew is.  Who's giving up his
Yiddishkeit, his Shabbos, he gives everything away.  You know
what an assimilated Jew is?  Who gives away his children for
nothing.  Makes goyim out of his chldren.  Nothing.  Sodom is
strong, don't give it away.  But the only thing is, you have to
know what not to give away and what to give away.  So it's a long
BIRIR "bai-roar" 

#l2
(??al po??)) 
{can't read EW's handwritten translation, off-page on xerox}
#l1
between Avraham and Sodom.  Takes a long time, takes a long time.

	You know, everybody in their own personal life, the deepest
question is, how much are you permitted to give up, and how much
are you not permitted to give up.   I don't know the answer, but
there is something to it.  But here I want you to know something,
after Avraham Avinu learned from G_d that there is something so
deep inside which I didn't know exists, so deep.

Avraham Avinu says, "Ribbono shel Olam, Please give me fifty
tsadikkiim, I'm moving into Sodom.  I'm moving into Sodom and I'm
turning over the lowest, the lowest, lowest person.  I'm turning
over the lowest person to be a tsaddik."

	I want you to know there were a lot of Rebbes, who would talk
out loud when they said their Torahs, and there were Rebbes who
would mamash whisper.  There there were Rebbes who would barely
whisper.  In Sanz, I heard in Bobov that there were times when the
Rebbe would talk Torahs very loud, then there were times that he
would say Torahs very short.  Then there was a time that he barely
whispered the Torahs.

	I just want tt share with you a Torah, very fast.  One of my
friends, Wolfsohn, came out with a book "Emmas Ateros Am Yisrael". 
He says a gevaldt Torah.  What does it have to do with where Sarah
was?  So he says, the angels came to destroy Sodom, and why was
Sodom not destroyed?  Because of Ruth, and it says

"Lo yavo Moavi v'Ameri B'Kahal HaShem 
{Hebrew Script:  FILL IN}
(A Moabite and Amorite cannot enter the Congregation of G_d).  
{REF:  Chumash:  __________ }
#l2
 Cf. eg Kitov, Book of our Heritage, Shavuot, on how
this is qualified by the Book of Ruth. }
#l1
The Gemorrah says, only men have to go out and bring bread but
women don't have to .  So he says a gevaldt Torah.  Where does it
begin?  Because Avraham says "Henei b'ohel", she is not going out.
                                
{REF:  "Henei b'ohel":  Genesis (V_YRA) 18:9 "HiNeH B_AoHeL"
("Behold, in the tent."
{end printout p15}       

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{start printout p16}

	Is that an unbelieveable Torah.  She is not going out, so
therefore it's only "Meovi" not "Meovis" (a Moabite, not a
Moabiteness) it's a gevaldt!

	You know something, let's put it this way, you know.
Lo yavo Meavi b'kahal HaShem  
{Heb. Script:  LoA YVoA MAOvI BQaHaL ''}

Why?  Because they are completely rotten to the core.  If theyare
only alive, because of Avraham, when Avraham Avinu's grand-
children need bread, they don't give it?  That means they are
rotten to the core.  But you know what's "Moavi v'lo moavis"?
The women are not rotten to the core.  Unbelieveable -- "Henai
b'ochel" (she is sitting in the tent.  They are not rotten to the
core.

#l2
{Apologic Ref: (sa):  Cf. eg Kitov, Book of our Heritage, on
the book of Ruth; on the teaching that the rabbinute must
have exempted women from Moab from the Chumash ban on
Moabites (otherwise Ruth could not have married Boaz; but it
says in the Book of Ruth that she did).}
#l1

	If you remember the deepest depths, Shlomo HaMelech had a
thousand wives because Shlomo HaMelech wanted to be connected to
the deepest depths of every country.  So the Ishbitser says that
the "omek", the depths of every country, is not in the man, the
depths of this is in the women.  So he says "Henai b'ohel".  (She
was in the tent).

	Anyway, mamash , Friends, I bless you and me, it should
always be clear to us, it should always be clear to us, that the
lowest person in the world, if you could only connect them to
fifty tsaddikim, or just to ten tsadikkim.  You don't know, right.

And also the deepest depths, you know every person asks himself is
my depths enough that because of my depths, five hundred years
from now my children will be Yidden.

	You know it says "L'asos aes HaShabbos L'dorosum" {HS:  LST
At Ha_ShaBaT)
(to make Shabbos for all all generations).  The Chiddushei HaRim
says do you know how deep Shabbos has to be?  That from one
Shabbos, all generations to come should be Yidden.  "L'asos es
HaShabbos l'dorasom" for all generations to come.

	Everybody knows, Chodesh MarCheshvan is the month of Meshiach
is coming, and he'll initiate the Holy temple.  You know why we
hated each other, {REF (sa):  Traditional teaching that "The
Temple [ie, the Second Temple, the Herodian Temple ] was destroyed
becuase of 'causeless hatred'." }because as simple as it is, we
hated each other because we looked at each other from the outside. 
We looked at each other from the outside.

	And here it says "V'hoo yoshavo pesach ha'ohel" {HS:  XX} ) 
(And he sat at the opening of the tent).  Avraham

[TEXT:  Genesis (V_YiRA) 18:1:  V_HUA YShev PeTaCh Ha_AoCheL]

Avinu after he became mamash the father of all of Israel, he saw
mamash he saw Yidden being driven out from the Holy Land, they'd
be driven from the Holy Tent, and nebuch they'd be sitting at the
gate, waiting to come back.  And mamash he was praying that one
day we'll be tired from our walks and we'll be already worshipping
the (?)dust(?).  Gevaldt, so we wait for the Ribbono shel olam to
take us back.

#l2
{Note (sa):  'Worshipping the dust' may be a derogatory 
reference to Muslims; from the Muslim practice of prostration
in daily prayers (practiced in Temple Judaism; but preserved
in present-day Judaism only in High Holyday observance).}
#l1
{End printout p16}
{start re-input p17}

"El habakar ruts Avraham" {HS: XX} (After the sheep ran Avraham) 

[TEXT:  Genesis (V_YRA) 18:7 -- V_AeL HaBQaR RaTz AvRaHaM ]

We should live to see mamash "B'shuv HaShem Shivat Tzion" {HS:
BshUv '' ShIVaT TzION} (HaShem will bring us back to Zion)

[ TEXT:  Psalm 126 (Shabat/Yomtov preface to Blessing after
Meals):  B_ShUv '' AeT ShIvaT TzION ]

L'chaim, l'chaim.

	You know friends, do you know what the deepest depths of this
parsha is?  The beginning is "V'yera elav HaShem"; that Avraham
Avinu connected to the deepest depths of G_d.  And the end of the
parsha "V'yomer elav avi" that mamash Avraham Avinu is connected
to the deepest depths of his children.

(Singing)

	I began telling you Rebbe Levi Yitschak's Torah, "V'hoo'omade
aleyhem", that because of the malachim he gave up getting higher
every second.  So who taught him this?            

    This is heavenly.  In this world, a rich man is maybe someone
who gets more and more and more.  Heaven is how much you can give
up.  How much you can give up -- Ah, so after he learned from the
malachim, for somebody else you have to give up, even getting
closer to G_d.  You know when you pray for somebody, you have to
be very close to them.  You see Noach was afraid to pray for the
people of the flood, because he was afraid to be close to them. 
{nc2-sa} Ah, Avraham Avinu learned, gevaldt, there's a different
kind holiness -- you get closer to somebody giving something up
for you.  So he was ready to go down from his holiness, and be
close to the people of Sodom, and pray for them.  And you know
what the Zohar HaKodesh says, "Avraham shov limkoma" {HS:  XX} he
went back to his place.  what does it mean, he went back home? 
You know after the (?)synagogue(?), after the services were over,
he went back home?  I mean, where else should he go?  The Zohar
Kodesh says, "V'Avraham shav limhoma", you think he stopped
praying for Sodom? He kept on praying for Sodom.  He didn't give
up his place.

	Avraham shav limkoma.  He's still doing it.

	And you know, I have a very strong feeling, you know why
Erets Yisrael was built by non-religious people?  Because Erets
Yisrael {HS:     } Ed ha'arets asher ai-rehka (To the land that I
will show you)  If G_d doesn't show it to you, you don't see it. 
You don't see it. (?)all(?) [or?: 'It'?] it would have been built
by the Gerer Rebbe.  Shovin.  Gerer Rebbe, heilage yid, built
Erets Yisrael.  It was built by a Yid who eats a ham-(?)burger(?) 
on Yom Kippur.  Oy gevaldt, what do we know?  What do we
know.

{end p. 17}

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{start re-input p18}

{Xerox printout of p18 is very low contrast, difficult to read,
maybe output on a dot-matrix printer with a very old daisy-wheel}

	I tell you one of the highest moments in my life, during the
Yom Kippur was, one night we were camping, some soldiers,
somewhere in the desert, it was a broken house which belonged to
the Egyptian Army before.  And we were inside, they made a little
fire and I just wanted to be outside and see what's happening.  I
walk out, and one of the people, one of the soldiers who was
standing guard was a shoemaker from Tel Aviv.  A simple Yid, a
very simple person.  Mamash he had the gun in his hand, and he had
it up like this, pointing to heaven.  He was standing, mamash,
looking up.  I still shiver when I remember it, simple, who knows
what he sees, who knows, gevaldt, what do we know.  We mamash
don't know, we have no idea.  We don't know.

	I want you to know something else, very very deep.  Do you
know why do we need -- shalom bayis, before Mashiach is coming. 
So many houses are falling apart.  I'm blessing everyone
with Shalom Bayis.                                                

 [ GLOSSARY (sa):  Shalom Bayis:  domestic harmony between husband
and wife ].

	I want you to know something.  If I ask a husband, do you
know your wife, "Yea, I know her."  Their marriage is on the way
out.  "I have no idea, she's so holy."  You ask the woman, what
about your husband.  Oy, gevaldt!  You know what Avraham Avinu was
fixing "V'hashavo pesach ha'ohel", he was sitting at     

[TEXT:  Genesis (V_YRA) 18:1 "as he sat (in) the door of the
tent: "V_HUA Y_Shev PeTaCH Ha_AoHel" ]
the gate of the tent, seeing Yidden waiting to come to come back
to Erets Yisrael.  And the angels are asking, "Yea, so where's
Sarah, do you know who she is?  "Henai b'ohel", I haven't the
faintest

[TEXT:  "Henai b'ohel":  Genesis (V_YRA) 18:9 "Behold, in the
tent" "HiNeH B_AoHeL" ]

idea.  I haven't the faintest idea.

	It says, "Elah toldos ?L?_Avvrahm, Avraham ?holeed? es
Yitzchak" {HS:  XX} (these are the generations of Avraham, Avraham
gave birth to Yitzchak}

[TEXT: "Eleh toldos Avraham":  
Genesis (TOLDoT) 25:19 
"And these are the generations of Issac, Abraham's son;
Abraham gegot Issac" 
"V_AeLeH TOLDoT YiTzChaQ BeN AvRaHaM AvRaHaM TOLID AeT
YiTzChaQ" ]

You ask Avraham, do you know who Yitschak is?  He says, the only
thing I can tell you, I'm his father, but I have no idea who is,
"Elah toldos Yitschak ben Avraham".  You ask Yitschak, do you know
your father, Avraham?  He says all I can tell you, he's my father.
    
	But who he is, beyond me, beyond me.

	You know everything in Yiddishkeit, the essence of
Yiddishkeit is the beyondness of everything, the heavenliness of
everything.  It's so much deeper.  It is so much deeper.

	Do you know what Torah Sh'Baal Peh is?  I'm learning Tosfos
and I think I understand it and I realize it's so much deeper. 
Everything I"m learning, everything I know, it's so much deeper. 
?Sooo? much deeper.

	When are we wiping out Amalek?  You see the chet ets Hadas is
the snake says to Eve, to Chavala, if you eat the
[GLOSSARY (sa):  chet ets Hadas, sin of [eating of the fruit
of ] the Tree of Knowlege ]
apple, you know everything.  That's the end of the world, if I
know everything, that's the end.  That's the end of Yiddishkeit. 
The end of serving G_d.

{end p. 18}

-----------------------------------------------------------------
***
{start input p19}

	The fixing is, "Henai b'ohel".  I have no idea, I don't know.

	I want to say just one more thing.  Avraham Avinu because of
the angels, he's giving up becoming more holy.  You know what G_d
says, "I'll give it back to your children."  It's unbelieveable.
     (!)You know, sometimes when we give something up for
another person we think it's the end, you don't know how G_d
gives it back to your children.  You don't know, generations to
come.(!}

	You know, I don't have to tell you, in Israel everybody is so
afraid to give up one inch of his Yiddishkeit.  I jut have to tell
you, this Shabbos was a crazy Shabbos.  It was a beautiful Shabbos
and then suddenly Friday night a misnagid walked in.  Some
misnagdim are cute, he's also cute, but a little bit bitter.  So
he starts talking about Avraham Avinu and non-religous people. 
And mamash my whole chevre, Baruch HaShem I was so proud of them,
everybody wanted to get up and walk out.  I gave them a sign, he's
our guest, don't put him to shame.  So anyway, he was saying, a
person has to be on one side and non-relgious people on the other
side, right.  Avraham HaIvri --  So I gave him over the Ishbitser
Torah, I hope I understand it one hundred percent.  Maybe not. 
You know "Ivri" means ... [3 dots typescript] you know it comes
from the word, the world is one side, and Avraham Avinu is on the
other side, right.  That's the way the world learns pshat.  The
Ishbitser says the world is only on one side, they cannot be on
both sides.  Because you know what a pagan is?  A (?)gai(?) [sic,
EW handwritten, gai ] who doesn't move.  Everything, they can't
move.  Or I'm frum or I'm not frum.  I'm good or I'm bad.  That's
Noach.  They're bad they're bad, and I'm good.  That's one side. 
Avraham Avinu is on both sides.  On both sides.  If it's time to
be religious, I'm religious, and to save somebody's life, I make
myself non-religious.  I'll be non-religious.  I'd do anything. 
You know why?  I'm

#l2
{CROSS-REF JUDAISM (sa):  Cf. Reb Nachman, as often
paraphrased by RSC:  To rouse somebody from depression, it is
permitted even to tell an off-colour joke.} 
#l1
not afraid to be on the other side because I'm so, so connected 
to G_d.  I can be anything you want me to.

	You know what the Kozhitser Maggid said.  What's Succos all
about.  I make all my mistakes on Yom Kippur because I was only
standing on one side.  I'm permanent.  I can't move.
    What am I doing on Succos?  I move out on the street.  Move! 
Be ready to move any second you want to, right.
 [sic, 'you want to', but maybe intended:  'you are wanted to' [by
Heaven]] 

{end p19}
{start re-input p20}

	You know, if I built a permanent succha, it's not
kosher.  Succah has to be transitory, wherever you are.  The
{nc3_sa} Kozhnitser Maggid says, "I'm G_d's messenger boy."  You
know if I'm a messenger for Western Union, I cannot tell them I'm
only going to Broadway.  I'm only going to Seventh Avenue. 
Wherever they send you, you have to go, right.  You don't know.

	But anyway I just want to bless you, you know what's so
special about the world.  Rav Kook says it a hundred times.  Not
only to see Erets Yisrael, you need G_d to show you -- every Yid,
you don't see them unless G_d shows them to you.  And the whole
world they haven't seen us yet.  You know like they are fighting,
they know we are somewhere, they can't find us, right.
     Imagine I know somebody in this room, and I can't find them, 
I get crazy right.  They know there are Yidden in the world, but
they can't see us.  Because gevaldt, I mean if we need special
privilege to see one Yid, imagine for the whole world to see all
of Israel. They are not on the level, yet.  I'm sure there are
some good people in the world who see us, but the world hasn't
seen us yet.  And what we have to do, mamash we have to pray so
hard, "Master of the world, I'll never know what a Yid is all
about, but let me look at them from time to time, right.  Just
from time to time.  And maybe the world also will
see us from time to time."

	I want you to know something very deep.  All the rebbes say
the same thing.  Why was Avraham Avinu asking his friends if he
should circumsise himself?  He was so afraid

#l2
[REFERENCE:  I don't know the Reference.  It ain't the pshat
of Chumash.  Maybe Rashi's commentary? 

#;3
But Rashi (Interlinear Rashi Chumash, JPS 1949 edition),
commenting on Genesis (VYRA) 17:23, says:  "On the very
day when he was commanded, during the day and not at
night.  He did not fear either the nations or the
scorners, so that his enemies and contemporaries should
not say, 'If we had seen him we would not have permitted
him circumcize and to fulfill the commandment of the
lord [MaQoAm]."

#l2
So:  I don't know the Reference.  Maybe a super-commentator
upon Rashi's commentary?  {nc4-sa}
***
]

that after the bris he'll be cut off from the world.  Because he'd
be like a different person.  So he asked his friends, how will you
feel about me after I'm circumcised?  Will you feel far away from
me?  Or will you still be close to me?
Unbelieveable, right.  "V'yera elav HaShem b'elonai Mamre."
[TEXT:  Geneses (V_YRA) loc. cit.]

Elonai Mamre said to him, not only I won't be far away from you,
I'll be even closer to you.  Because I'll be so glad that there's
one friend who's close to G_d.

	You know it has to do with Meshiach also.  The question is,
is the world maybe happy that we have the Holy Land.  They know
the Holy Land is special, right.  And they are so jealous that we
have it.  You know what I say to somebody: The Germans wanted to
kill us, but know [typescript sic; but I assume 'now'] the world
wants to take away our spece in the world.  Pull out the rug under
their feet,  right.  Take away our space.

{end p.20}

{start re-input p21}

 	You know what the Bais HaMikdash is all about? Maybe the
Torah is our soul, but the Bais HaMikdash is our space, right. 
Before the rebuilding 

[typescipt 'building'; pencilled edit, 're-building'] 

of the Bais HaMikdash, the {nc6-sa} world mamash wants to take
away our space.  And this can't be, right.

So I'm sure mamash "larov yehoshuasi [?ed insert here?: l'hiyales]
lavo r'tsidku luaf {HS:  ?KrOM slsh  vsimh LsaLiT (my salvation
will come soon).

You know like I hope it'll be soon 
[or insert here? [?ed insert here?: l'hiyales]] Because {HS:
vTzOriTi LsbLit} {Pencilled insert: ??My righter reven??}
         
{REF NOTE:  Somebody please supply these references, with Hebrew
text and and a transliteration.}

You know what the Rebbes say?  The way the world says "Nafshi
k'afar" {HS: NaFShi KaFar LKoL TsIH??} that my soul be like the
dust.  Like my soul be like [the dust] {nc8-sa}

[TEXT:  I assume this is: (Siddur, prayer after conclusion of
Amidah:):  NaFShI TiDOM V_NaFShI Ke'aFaR L_KoL TiHYeH "may my
soul be unrespnsive; and let my soul be like dust to all"
(`The Complete [Ashkenazi] Metsudah Siddur')]

the dust.  That means so humble.  Everybody can step on me.
But all the Rebbes say the other way around:  Let me be like the
earth.  The earth makes space for everyone.  So let me also make
space for everyone.  So maybe our fixing is that we'll make space
for every Yiddle.  Then maybe the world will make space for all of
us, hopefully.

Mimi [Feigelson, I assume]:  All right, you've been asking.  How
did this one learn from this.  How does this one know this secret. 
how does this one know this secret ....[4 dots typescript] So
Avraham learned davining from Sarah.  So where did Sarah learn her
secrets from.  So I thought that maybe she learned them from Chava
herself.  What was the first thing that Chava and Adam hear.  they
heard HaShem's voice in the garden.  So He was walking and
whis(?)per(?)ing to Himself.  And this is what they heard.  And
this is where Sarah learned to hear HaShem's whisper.  Because
Chava, she was really the first parent.
    Avraham is really the first father, "Avi":  Chava.  "Aim kal
chai" (Mother of all living).  

[REF:  Genesis (B_ReShIT):  3:20:  "And the man called thename of
his wife Eve; because she was he other of all living."
V_Y_QRA Ha_ADaM SheM AiSh_TO ChavaH KI HUA HaYTaH AiM KoL ChaI ]  


She ws the first mother, she was the first parent.  The essence of
parenting is to be able to hear your children whisper.

	So Rosh Hoshana we have the shofar, and that's HaShem's
whisper, and Yom Kippur -- we take out the Torah and walk around
(?)w(?)ith the Torah -- The Torah is whispering -- we are
whispering to the Torah.

{end p. 21}

{start re-input p22}

	Reb Shlomo: (about Chava):  Because it doesn't make sense to
me that she only heard G_d's whisper after she ate from the Tree
of Knowledge.  So how does G_d create Shabbos?  The world is from
"Asaras Amoros" 
[10 words:  REF:   DON'T KNOW; SOMEBODY FILL IT IN ]

, right.  But how did He create Shabbos?  With a whisper.  And
Chava was already created after midday of erev Shabbos, so she
heard already the whisper of Shabbos.  So therefore Chava is
mamash kindling the lights, the lights don't say anything.  Lights
are just whispering.  That's the deepest.  The deepest whisper in
thE world.  And maybe this is really the fixing, because when she
ate from the Tree of Knowlege, she forgot the whisper.  But when
she kindled lights, she heard the whisper again.  

You know why Aaron is kiindling lights?  Because Aaron is {HS:} 
V_YTZOR Aaron."  Aaron kept silent.  

[REF:  VAYIKRO (SHEMENI) Leviticus 10:3 
"and Ahron was silent" [Rashi Interlinear tr. (c) R. Avrohom Davis
2002 ]
V_Y_DoM AHaRoN ]

Aaron is only whispering, he doesn't say anything.  Vayitore
Aaaron.  Then in the Holy of Holies again he didn't say anything.

[about 6 lines of white space in typescript; maybe a break in the
teaching]:

It just flashed into me.  
	Maybe it's included in the Ishbitser Torah.  Why didn't Noach
teach his people?  He didn't shine into them; he just talked to
them.  

[N.B.:  Cf. Leah Golumb, Kislev '03 German Colony (to be input as
something like =lg*k03 ), on the distinction between 'giving over'
and 'teaching' ]

And until this parsha, G_d was always talking to him.  "V'yera
etav HaShem."  Suddenly he starts a new kind of method -- shining
into him. "Ah", so Avraham says, "Shining?  Maybe we can shine
into Sodom also."

	Remember all the big rebbes, it's not what they say.  The
Me'or v'Shemesh says Reb EliMelech did not make Ba'al Tshuvashs
with his words.  But when you saw him, his neshama was shining
into you so much.

And also -- you have to be very close to somebody to shine into
them.  Very close.  
     And until this parsha Avraham wasn't close enought to G_d,
that G_d should shine into him.  So mamash Avraham says, if I can
be so close to YOU, that You can shine into me .... [4 dots
typescript ] 

And again, I want you to know, do you think Avraham thought he was
better than Sodom?  I'm sure Avraham Avinu thought I'm the lowest
person in the world.  

Remember what the Kuzamer said without telling you a long story. 
He said to the Lubliner, "What?  There is somebody even worse than
me in this world?" {nc9-sa}


	I heard, in the {HS:  ??YsOaT AIRHQ}, Yehoshuas Avram", he 
says an awesome Torah.  I mean Cain was a Nevi {HS: neviA?},
(prophet), G_d spoke to him, right.  So why did he bring the worst
things?  Because Cain wanted to pave the way that even the worst
can get close to G_d.  I don't understand the Torah which he says
after, so why wasn't his korban accepted

But obviously the Torah is that you don't aim for that, you know,
chas v'shalom. {nc10-sa}
 
{end p22}

{start re-input p23}

	But to look for the worst to bring to G_d?  I saw the
Klausserger Rebbe.  He has a kind of joking way of talking.
There's a new way now.  Everybody is looking for apikorsim.  He
says, now it's even something else.  The last few years it was
apikorsim, now the new mode is looking for "mishumadim".  It's
just a joke. {nc11-sa}

	I just have to share with you more more Torah that I told
yesterday to some people.  The Heilage Reb Pinchas Koritsker,
someone asked him, the Gemora says, "Rishaim milayim mitsvos
k'rimon {HS, XX}.  Rishaim (evil people) are full of mitsvos.  So
they asked, "Mitsva gorreres mitsva", one mitsva brings about
another mitsva.  So why are they "Rishaim"?  So he says, "Mitsva
gorreres mitsva", one mitsva brings about another, it's only if
you do the mitsva b'simcha.

Rishaim are doing good deeds, but they are not happy with it. 
It's a gevaldt. {nc12-sa}

{Note (sa):  But surely only yuppies do mitzvot to feel good. 
There's this parable:  someone says to the Rebbe, They say tzdaka 
saves from the grave, but I give to the poor man, and I don't feel
any better.  The Rebbe says, it means, it saves the poor man, not
you.}

	The second thing they asked him, it says "Rishaim milayim
charata" (HS):  Bad peple are full of regret."  {nc13-sa}

So gevaldt, it's beautiful, so why are they rishaim?  So he said,
to it in English, it comes out stronger, it says they are full of
regrets.  They are full of it.  Mamash they are walking around,
they are full of regrets because they are not doing anything else. 
They just regret it, but then they do it agan.  G_d doesn't want
you to be filled with regret.  He wants you to be filled with
doing better.  Anyway, Good Shabbos, Good Yom Tov.  Thank you. 
Good Shabbos, Good Chodesh.  Anyway, thank you a million times.

	You know, some of you know Nachman and Miriam.  Baruch
HaShem, they prayed so hard to have a baby, and I'm sure they'll
have one of their own, but right now they just adopted a baby. 
Everyone agreed it was the highest brit on the planet.  Mamash it
was so good.  This little babyla must have a big neshama.  It was
not from this world.  Ok, everybody is invited to this little
boy's wedding so keep posted.

	Baruch HaShem, by us, I'm sure you do it, by a bris you
don't stand there and look at this little boy like at a zoo.  In
Bobov mamash, I heard [it(?)] of Bobov, you mamash close you eyes. 
Everyone  Because the moyal is very holy, but the real moyal is
Avraham and Eliyahu.  They are doing the whole thing, right.  So
whatever you see, you don't see the right thing.  It was so
special; I said everybody has to close their eyes.  It was mamash
like [3 dots typescrpt] by Yehoshua's [presumably R. Joshua &
Rbtzn. Emunah Witt's home; "Mishkanot"] also, everybody closes
their eyes.  So special.

{end typescript p23}
{start re-input p24}

	I said to the chevre, so you davined Rosh Hoshanah and Yom
Kippur, you davined good, right.  Were you in the same room as
Avraham and Eliyahu HaNavi?  You weren't, right.  But right now
you are.  How much would I give to spend one second with Avraham
Avinu?  OK, mamash, thank you, mamash.  {HS: AoR} "oo-ray vanim
l'vanecha" (You should see the children of your children.") I made
up a new {nc14-sa}

[REF:  Siddur, closing prayer, Ma'ariv [addition] for Motzei
Shabbos:  
"May '' bless you out of Zion, and may you look upon the good
of Jerusalem all the days of your life.  May you see [the]
children of your children / Peace upon Israel " [Metsudah
Ashkenazai ]
V_RAeH BNIM L_BNI_Kho / ShaLOM 'aL YiSRaAeL " ]

niggun by the bris, and I can't remember it.  It was so good,
people were dancing, we realized we could dance forever with this
nigun, but I don't remember it.

(Singing):  Good shabbos.  Good Yom Tov.

{End p. 24}
{END THIS TRANSCRIPT}
{End my re-input of pp11-24 inclusive; now need pp1--10 from MD,
Israel Center}

==================================================================
So ok:  This doc is now =chesh91o < =chesh91n <=chesh91m
All meaning:  RSC Cheshvan, 1991, Mishkanot 
I'll Deep-Six the Notes off to =sascch1
and re-name the noteless text =chesh91p
Then out to MD for possible corrections/additions
sa, Mevo Modi'in, 18 Dec '03, 22 Kislev.  Stormy.
Polished, Required CR's from typescript taken out, 1 Tevet, Rosh
Hodesh, 7th Chanuka.
=================================================================