=SC#6E88.ein 
< =SC#6E88.txt < =SC#6E88.doc
{PASS 2 COMPLETED:  Proof'd against tape.}
For Notes Ref., Let this doc = Ab
So notes are Deep-Six'd to doc = saSC_Ab

Shlomo Carlebach , Tape #6E , 1988 
Ruach Retreat June 1988 Copake New York

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TECHNICAL NOTE: Problems in Converting WORD/Windows files to
Einstein/DOS files
See note {*Ab1}

=================================================================

SOURCE INFO:

I do not have a list of, nor know the status of, the Ruach Retreat
Tapes.  Hopefully, they're all intact.  Gedalya Persky should
know.  R. David Zeller, at Efrat, should know where Gedalya is.
And maybe R. Meir Fund knows.  Maybe Albany, maybe Atlanta.  The
Abode, in New Lebanon NY, might know; and might have tapes from
the first few Ruach Camps.
                               
--------------------------------------------------------------
# prefix:  Printed beige label on unmarked white caseOften in box with the follow
ng notation:Shmi'at Tiferet (hearing of the the Heart) presents a collection
of talks, panel discussions, and music that reveal kabbalistic and
Hasidic insights expressed in contemporary terms by some of the
leading rabbis and teachers of our age.All cassettes are 90 minutes long.  For a 
REE catalog write to
Shmi'at Tiferet, 4336 NW 27 Dr., Gainsville FL 326905 or call
(904) 374-4478

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

I obtained and copied this tape from Leah and Avraham Sands,
Moshav Mevo Modi'in, 73122 Israel.
I think they have a copy of that catalog.
They also have other tapes from this supplier; including other
tapes from Ruach Retreats; see =sandtape.*

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Beige label, computer printing, on plain white cassette (90
minute)
Tape Label reads:
JUST ONE MORE DAY -- CONCERT
Retreat Participants & Teachers
Tape #6E
Ruach Retreat  June, 1988
Copake, New York

Collection:  Avraham & Leah Sands, Moshav Meor Modi?in
Borrowed 5/03
I copied only from Side B of the Sands Tape (which is a full copy
of the Ruach Tape), which copy I copied onto Side A of my copy
tape.
================================================================= 

Side A of the Ruach Tape, and hence of the Sands copy, and 
approximately the lst third of Side B of the same, is singing by
others.

SIDE A:  Singing only , not RSC,, not copied nor transcribed nor
annotated nor input
SIDE B:  
Singing continues.
The singing is up to the aesthetic and substantive standards of
better MicroSoft products; ie, it's high-quality wallpaper. 
Poetry the lyrics ain't.  They fit the music like sausage.
Singing ends with a bit of a genteel coda-bang, which precipitates
a sprinkling of applause.

=================================================================
TOPICS INCLUDE:

Reb Mendele Volker in silence
Niggun of Reb Levi Berditchever

PRIMARY TOPIC:
Geneology of the School of Lublin:
SEER OF LUBLIN -- Story of his father, Reb Koppel Likover
Wearing white in Lublin on Shabbos
#KAMMANER REBBE -- Reb Issac of Kammaner, (son of Reb Alexander of
Kamaner) -- his story of his parentage, and his fable of his birth



{START PASS 2, PROOF AGAINST TAPE:  3:22
{START MY COPY SIDE A:
{ORIGINAL SIDE A NOT COPIED
{SEE NOTES TO SIDE B, ABOVE:
{I copy about 5 minutes of that}
{Singing ends with a bit of a genteel coda-bang, which
precipitates a sprinkling of applause.}


START RSC TEACHING:

No introduction of RSC; apparently a  bit of text-loss.  Maybe
spliced in from a Master

RSC:
//people know how good it is for the neshama when there is no
noise.  It's so good for the neshama just to (?)sit(?) quiet, you
know.

[apparently a few words lost, off-mic]

X is, when you say holy words.
In the Holy of Holiest, Aaron HaKohen didn't say a word, right. 
Nothing.  The Holy of Holiest isn't just -- you don't hear
anything.

Remember, REB MENDELE WOLKER, the holy of holiest -- rarely spoke. 

Remember:  his biggest hassid, who actually became his successor,
the heilige Reb ?Baer of? [or: ?Baersher?] Bialer told a story
that at one time, Shavuos night, the heilige Reb Mendele Wolker
sat for 14 hours -- [in] complete silence.
And you know imagine, I would sit here in silence, and everybody
would go to sleep, tomorrow they'll come back, eat breakfast, make
noise, then they go home, and I'll still be sitting here like a
dog [or: dope ]  , right.

When, he sat for 14 hours -- those 14 hours, nobody had to go to
the bathroom, nobody had to eat -- they were, mamash, in another
world.

After 14 hours, sitting there in silence, Reb Mendele Volker says:
I'll say it first in Yiddish -- he says :- 
"a voy [or: ?voyll?] is a dem, oz weiss"  `HaShem echad' meint
HaShem echad."
So if you translate it, it simply means:
`good is' -- I mean, it's mamash: `It feels good' -- `It's good
for the one who knows that `HaShem Echad' really means:  G_d is
One.

Ok again:  You'll say -- `he didn't say anything' -- right.  
But gvalt, if you and I would have  been there -- gvalt, gvalt --
right.

So let's do it very softly, and really sing with me.   

And you know, Beethoven's -- music -- is very beautiful, but REB
LEVI YITZAK BERDITCHEVER'S niggun -- gevalt.

You know why:  because I never heard anybody saying to me:  I
heard Beethoven's -- symphony -- and I mamash -- I became such a
big Baal Tchuva, y'know I didn't know what do with myself.  
But Reb Levi Yitzak Berditchever's niggun --  

[apparently a change of mics or tape break:
RSC singing -- very clear, very good voice -- but maybe spliced in
from elsewhere

[Ben-Zion Solomon has noted this niggun (and very many others);
and I think I recall having noted it hitherto (maybe in nu396a, or
sh1196 ); but for convenience, I'll jot it down here:]

2/4, very slow

   a /  A (b)b& / B a&(a)  / A (b)b& / B a&(a) / 
     /  A&   g# / F# G#    / A2      / F#&       [bis ]

	/  C#2       / bc#   B/ A2--    /--A2     /
	/  a&(g#) F# / (b)b&  / A2--    /--A2     /
 
Or: on re-hearing:  grace-note starts each phrase
                    eg Line 3: c# / C#2 
and Line 4: / (a) ag# F# / 
     
{3:32 -- apr. 10 minutes from start of my copy}
RSC:  One more time.
Niggun continues.

3:35
RSC:
OK:  I'll tell you a story.  X was there.

?OK, let me ? 
?[Apparently question from audience.  RSC answers:  ?nine hundred
percent? [ie, he agrees ]{I CAN'T CATCH THIS ON PASS 2}

and I want to tell you the story :  Why the holy mother of the
LUBLINER had the privilege of having such a holy son.
So this is the story:

The name of his grandfather was Reb Koppel.  The heilige Reb
Koppel lived in a city somewhere in -- not in ?Alik? but I don't
remember exactly the name of the city -- somewhere like -- Reb
Koppel Liker--something -- Likover, I think.  But I don't remember
it.  And he was a very rich man.  And his business was selling
whiskey.
You know, in those days, Jewish people didn't really have the
right to do anything.  One of the only things they had permission
to do, was having a little kretchmer, and selling whiskey.  For
[all] this, Reba Koppel Likover obviously was a very high person. 
And I want you to know:  the Seer of Lublin, when he came to Rebbe
Reb Baruch, the Baal Shem Tov's grandson, the Reb Baruch says to
him:  do you know that I'm a grandson of the Baal Shem.  And the
Seer of Lublin says:  do you know that I'm the grandson of Reb
Koppel Likover.
So obviously it was not so simple, right.

So this Reb Koppel Likover had the kretchmer.  But he was a Rebbe. 
He was the only Jew in town, so he became a Rebbe of the whole
city.                                             
{3:37 -- 15 min.}

All the little peasants, nebuch, when they had problems, when they
did a little bit wrong, an avera-le  sometimes, instead of going
for [Russian Orthodox] Confession, they'd come to Reb Koppel.  And
Reb Koppel would tell them how to fix [tikkun] everything.

Reba Koppel was a gevalt.  And there was absolute,  was -- he was
their Rebbe.

So here a new Bishop comes to Likover.  And nobody comes for
Confession.  So he starts asking around, `What's going on here?  - I mean, there
are there no sinners in the whole city -- y'know,
everybody is a lamed-vav tzaddik?  Just doesn't make sense.'

So they tell him:  Listen -- Brother Bishop -- with all due
respects [or: respect ] -- when we do an avera [sin], when we do
something wrong, we come to Reb Koppel; he's our Rebbe.

So nebuch, you know -- the Bishop couldn't bear this, right.  So
he decided to become the arche-enemy of Reb Koppel.  [The Bishop
thought:] `I have to drive him out of the city.'  
How do you drive him out.

Obviously the Bishop knew a little bit about Jewish customs:  
There's one thing when you need goyim:  erev Pesach, whiskey is
hametz, right.  You have to sell.  And this is his business.

And the way you operate it --  
You know, you sell the whiskey before Pesach, and then you buy it
back after Pesach.  But imagine (G_d forbid), if nobody is buying
the whiskey, [and ]he has to throw it out, he'll be bankrupt the
next day.

The Bishop for weeks announced that anybody who dares buying the
whiskey from Reb Koppel, goes straight to hell.

And Reb Koppel had a neighbor, a non-Jew, who would always come
erev Pesach, exactly nine-thirty [09:30] to buy the whiskey.

He doesn't show up.  And there's a question of minutes.  Because
ten-after-ten [10:10] you cannot sell it any more.
He runs over to the the goy and says, `Where are you, why didn't
you come?'  He says, `Y'know, Reb Koppel, I'm sorry, the Bishop
says I'm going to hell right away .'  
He runs to another neighbor -- it's ten after ten -- and he didn't
sell it .

I want you to open your hearts.
You know, in Russia, when you owe money, especially a Jew, you
don't declare bankruptcy and then you go to Acapulco and -- and
have a little rest, right.  In Russia, in those days, when you are
bankrupt, you are on the next train to Siberia -- if you make it.

He hasn't paid for the whiskey yet; it's ?awful? [or: ?onis?] , I
miss? everything.  He has to throw it out.

Anyway:  he load the whiskey on a wagon -- all those barrels,
hundreds of barrels -- and he brings them down to the river. 
There's a beach.  Unloads them.  And begins to say, mamash:

KoL HaMIRA V-Ha-MI`A DAiKA D-H-MitaH V-D-Lao Ha-MiTaH D-K-`aRitaH
D-Ki-aRt at V-D-Lao [etc.] [Bracha for nullifying hametz ]

(Hefka -- ) ? mamash, it doesn't exist anymore.  `All the hametz
which is in my possession which I saw or which I didn't see, it
doesn't exist anymore.

And I want you to know:  I heard this story from the Bobover
Rebbe,
                
{N.B.:  Yitta Halberstam Mandelbaum notes that 
"In the mid-1940's Shlomo became fascinated by the hasidic
fervor and esoteric teachings of the neighboring Bobover
hasidim, who had transplanted a tiny portion of thier
decimated Europpean ranks onto the streets of the Upper West
Side [of Manhattan].  He began to freqent the Bobover shul
and participate in the Rebbe's tish (literally "table',
meaning ceremonial meals and celebrations), often walking
from Manhattan to Crown Heights on Shabbos (the Sabbath) when
the hasidic sect moved its headquarters there." (Holy
Brother, p xxix)}

who is also a great grandson of this Reb Koppel.  Because of the
story which follows:  

He was mamash crying the whole time when he told this story.

Gevalt, took it out of him, right.  Mamash. Mamash, everything. 
Gave everything up for G_d.

And the Bobover Rebbe added;
G_d in heaven was the witness, when  he said, `It doesn't exist
anymore.'  It didn't exist anymore for him.  The whole Pesach he
didn't give it one thought.  Mamash, didn't give it one thought. 
It didn't exist.

[He] had a gvalt Pesach.

One day after Pesach he goes on the street, and a little peasant
comes up to him, and he says:  I know you're rich, but I didn't
know you're that rich.

`Why', he says, why do you suddenly discover that I'm so rich.

He says:  `Who else could afford thousands of Cossacks sitting
there and guarding your whisky.

Can you imagine -- unbelievable.  He drives down to the beach --
everything is there.  

He comes down to the beach, and suddenly realizes -- and he says,
`Master of the World' -- he says, `Master of the World, it took so
much out of me -- I'd [or: I ]  give everything up to You -- don't
make me take it back.  I don't want to take it back.  If You want
me to get rich again -- but not those barrels of whiskey.'
                          
{3:42 -- 20 min.}

[As he told this part of the story, the:] Bobov Rebbe was crying
gefeilach.

At that moment he mamash heard a Voice in heaven -- because he had
only daughters -- and the voice in heaven said:  because you gave
up everything for the Rabbenu shel Olam, for the Master of the
World, you've been rewarded, that your oldest daughter will have a
son, mamash, who'll be the greatest light for yidden.

Sounds so [Pass 2: or: ?not so? ] simple.  

I want you to know that:  
The Seer of Lublin saw from one corner of the world to the other. 
One of his -- the biggest pupils -- obviously he (?)was(?) on the
level -- he says:  Rebbe, give me your eyesight for 5 minutes. 
Let me have the privilege of seeing from one corner of the world
to the other, for 5 minutes.

!Seer of Lublin says to him:  If you would see from one corner of
the world to the other for 5 minutes, you'd instantly have a
nervous breakdown.
He couldn't take it.

You know what that means:  not only G_d gave him eyesight; G_d
gave him such a strong heart to bear it right.!

Anyway, this is the story of the Seer of Lublin, and -- 

Everybody knows [ie, it is in our tradition that ] -- the Seer of
Lublin had the neshama  of Yeshia haNavi -- he had the soul of
Isaiah -- and -- all he needed to be a Prophet like Isaiah is --
to be in the Holy Land.  But he didn't go to the Holy Land.

When the Seer of Lublin passed away, someone said to the
Robshitzer:  why didn't you bring the Messiach, with such a Rebbe.
{*Ab2}

So he says:  you want to know the truth:  it was so good, we
didn't even miss the Messiah.  It was so good.

I want you to know:  the Seer of Lublin had two thousand hasidim,
who were wearing white on Shabbos.  And to wear white on Shabbos
is not -- you go in to Boro Park ?with give over? white kappote --
to wear white in Lublin, that means, unless the Rebbe gives you
permission to wear white, you cannot wear it.  To wear white in
Lublin, that means, mamash, your neshama, your soul, is completely
cleansed.  Mamash, you're completely white.  Two thousand.  And
those two thousand were Rebbes, right.  Then he had five thousand
yidden, peasants.  Peasants who had clear eyesight from one corner
of the world to the other.  But they were peasants.  Farmers,
shoemakers, water-carriers.  Nobody knows who they were.  And then
-- he had thousands of hasidim.  

OK:  One of his greatest followers was the heilige REB ALEXANDER
OF KAMMANER.  And his son was Reb Issac-l of Kammaner.  Who was
not only one of the biggest Rebbes; was one of the greatest 
kabbalists [ so great that ] we have so concept -- "beyond
beyond".  And here's the story of the Kamaner.

{#KAMMANER REBBE -- Reb Issac of Kammaner}

The Kamaner began having a diary when he was nine years old.  And
it's called Megillat (?)Sodorim(?), the secret scroll.  And this
is one of the first stories he writes. 

                                   
He writes:
When I was seven months in my mother's womb, I decided, why should
I sit here for another two months -- I mean, I'm strong enough to
come out, I can serve G_d, and why should I sit here [and] do
nothing.  So -- my mother went into labour; I decided to come out.

So my mother called my father, who was one of the greatest pupils
of the Seer of Lublin -- Reb Alexander.  And she says to him:  My
holy husband, please go to the Beis Medresh, and get a minyan, ten
people, to recite the psalms, 'cause I'm in labour.

And you know, nebuch, all our holy mothers and sisters should live
long --  especially in those days, a little village in Poland --
was always playing with life.

The saddest thing is:  My father went to recite the psalms:  and
after fifteen minutes he came back.
After fifteen minutes he's back.  

So -- here's where the story begins:
I want you to open your hearts:

I want you to know:
The mother of the holy Kamaner was 21 years old when Reb Alexander
married her.  And this is the story:

{3:47 -- 25 minutes }

The mother of his father was a very simple person.   I don't know
if he was a tailor or a water-carrier.  Very simple yid.  A poor
man.  And in those days, sadly enough, the daughter of a watercarrier marries a 
ater-carrier.  The daughter of a tailor marries
a tailor.

But the Kamaner writes:
My mother was so special, she says to her father:  I don't mind
not to get married, but I refuse to marry a water-carrier.  I want
only to marry someone to who mamash knows the Torah.  Want to
marry a holy person.

And can you imagine, her father being ?on her neck?  all the time,
making fun of her:  `Who do you think would marry you, you're a
poor girl.'  

And in those days, for a girl to be twenty-one years old and not
married, I mean this was just -- like today, hundred [and] five.

The Kamaner adds:
My holy father, Reb Alexander -- 

So the Kamaner says:
My father, the heilige Reb Alexander, was married, and he had
three children, but nebuch, it should never happen, his wife left
the world.  And my father was twenty-three.

He came to the city.  And he gave a big speech in shul
And you know, word got around, that he has three children, and he
has to get married.
My mother comes to my father, 
[RSC sic, 'my father'; but mis-speak for 'her father' ]
and says to him:  Do me a favor.  Go  to this holy rabbi, and tell
him I want to marry him.

And her father says:  `Are you crazy or something, he's one of the
holiest pupils of the Seer of Lublin, he has nothing else to do
than to marry the daugher of a water-carrier?'

And my mother was crying so much.  She says;  Did I ever ask you
anything [in] my whole life.  I'm begging you one time, do me a
favor.

And here you have to open your hearts.
He says:
My grandfather went to see the heilige Kamaner, the heilige Reb
Alexander, and Reb Alexander says to my grandfather:  I want you
to know, I only to the city, because of your daughter.  Because --
your daughter is my soulmate.  

So they got married.                 

Now:
You know, people have long tongues. Meir-l said today about: the
tongue sticking out.  
[Ie, presumably, R. Meir Fund, spoke on loshon haRa] 
My father goes to the Beis Medresh, and says to them, My wife is
in labour.
People began counting:  Hey ----- 
She is 21 years old.  She is having a baby after seven months. 
Right, you tell me it's seven months -- Haha; now I understand why
she was in such a hurry to get married.
{*Ab3}

Heartbreaking.
[Reb Issac Kammerer continues his account:]
The minyan my father asked to say Tehillim refused to recite the
Psalms. Nebuch, gevalt.
So he says:
When my mother heard my father coming back from the synagogue, she
understood, and she was so broken -- people are sometimes so
disgusting.  So heartless.

So my mother --
He says:  At that moment, I was just about sticking my head out. 
So my holy mother, put her holy hand on my head, he writes.  And
she says, Kindele, my teiere Kind, I'm begging you, don't put me
to shame.
So the Kamaner writes:  Why would I want to come out after 7
months:  because I wanted to serve G_d, right.  
He says:  Can you imagine, I can go back, and serve G_d every
split second while I'm in there for another two months -- giving
honor to my mother.
So he says, I jumped back, with great joy, and I came out after 9
months, right.

Mazaltov.
It's a gevalt story.  What a story.

RSC starts to play guitar.

{END RECORDING, ON RELATIVE MASTER TAPE #6E SIDE B}
{3:52 -- 30 MINUTES}
{MY COPY OF TAPE CONTINUES}
{END MY COPY TAPE SIDE A}
{MY COPY TAPE SIDE B IS BLANK}
{PASS 2 COMPLETED}
-----------------------------------------------------------------

