=scha1420 < =scha3b < =scha3
OK fans:  So far we have: (=schaint + =scha0013 + thisdoc

N.B.:  I may  re-set the LL to LL=75 chars, to maybe coincide with
the book.
(Book LL looks like 76 chars, but 75 chars is my screen-limit.)
I don't know what will happen in T.EXE (Convert W.EXE to ASCII)
I input only in ragged-right, no justification, even-letter-space.
I don't hyphen-ate; if the word don't fit at the end of the line,
kick it down to the next line
I start each paragraph with a five-space slug, and leave 2 spaces
after each sentence, because that's what they taught us in Belmont
Senior High School Typing Class in 1956.
Book uses a 3 space paragraph indent, and apparently leaves only 1
space after sentences (the fashion changed.)
Book is right-justification.  Type specs ain't stated.

Continuation of (=scha1 + =scha2 )
Retype of RSC excerpts from 'The Carlebach Hagadah' ('book')
with critical commentary (sa)                        
===============================================================

TEACHING #14
[START BOOK P44:]
HAGADDAH TEXT:  
"Blessed is 'HE' ... 
BaRUKh ShOMeR Ha_BtaChaTO L_YiSRAeL"
AUTHENTICITY:
[I suspect a medium level of edit ]

[START RSC EXCERPT]

You know, friends, sometimes we forget how much the Ribbono shel
Olam loves us, but then we remember and everything is good again. 
Sometimes we forget that we have a covenant with G_d, the covenant
'HE' made with our father Avraham.  We forget that G_d can't
achieve 'HIS' purpose without the Yidden, and Yidden can't live
without G__d.  G_d's love toward us is infinite -- just remember,
we have a covenant with G_d.  In fact, every person has two
covenants:  a private covenant and the covenant of all Israel. 
The covenant gives you strenght to hold out.

[SECTION MARK]              

!What does it mean to really have a covenant with G_d?  Many
people think it means to be totally drunk on G_d.

{Comment (sa):  Quite a Sufi notion; cf. esp. Shams y Tabriz.
(Speaking as an American, I'm sorry we first became acquainted
with Iraq when we trashed it.  Not entirely our fault though.  And
anyhow, it wasn't the USA, it was the Bushie's.}


  They're completely with G_d, but they're not with the world. 
They don't see people any more, especially not people who aren't
believers just like them. 

     A person who has a real covenant with G_d has to be aware of
every little non-believer in the world.!  

{Note (sa): 'every little believer' -- 'little' is not used in a
derogatory sense; RSC often used diminuatives in an
affectionate/compasionate, not a derogatory, sense; eg 'Yiddele'.}

If Avrham hadn't welcomed in three angels, 
[start book p45]
who were disguised as pagans, he would never have had Yitzchak,
our holy forefather Issac; and there would have been no hope for
the world -- because is there any existence for the world without
G_d's children, the nation of Israel?
[END RSC EXCERPT]
{Note T14}


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

TEACHING #15
[middle page 45]
Hagadah text:  "And it is this promise"
V_HIA She'aMDaH L'AavOTeINU" 
Source:  probably the Connections articles on RSC's first tour of
Poland. 
RELEVANCE TO HAGADA TEXT:  Darned if I know
Source:  I think the 6-Day-War story is from a Torah Times tape,
but I have to recheck that.

[start RSC excerpt:]
   I was in Poland, where during the war thousands of Jewish
children were put into non Jewish homes.  Their parents thought
that after the war was over they'd come and pick up the children;
but they never came.  Those babies
[START BOOK P46]
grew up. Even if they remembered that they were Jewish, there was
nothing they could do about it. 

    They grew up, married goyim, had chldren. By now it's the
second generation.  Until a few years ago these  children, now
grown-up parents, never even told their own chldren that they were
Jewish, but now, suddenly, baruch '', an opening appears in the
world.  They start talking; they tell their children that they are
Jewish.  And now what?  In Warsaw, in the big shul maybe twenty
people pray.  In Cracow, maybe fifteen people get together to
daven. It's heartbreaking.

     The greatest thing was when we went there and thousands of
goyin came.  Some were saying things like, "you know my mother is
Jewish, my grandfather was Jewish."  There was one boy -- I can
never forget him.  I was walking in the streets of Biala, going to
a concert, and I saw sixteen-year-old boy wearing tzitzis and a
cap.  I spoke to him, and he spoke perfect Hebrew; I was sure he
was from Israel. I said to him, "Where are you from, Yerushalyim
the Holy City?"  He said, "No, I'm from Cracow.  I want you to
know that two years ago I was on my Zeide's farm, where I go every
summer.  I went up to the attic, and I found a book there.  It
didn't look to me like English or German or Polish.  I went over
to grandfather and asked him, 'Waht kind of book is this?'  He got
defensive and said, 'It's not my book.'  I thought, 'What is he
yelling about?' and left it alone.  The next day I asked him, 'Why
did you get so defensive about that book? What kind of book is
it?'  He looked at me and then said, 'It's my siddur, and that's
the truth.'"
    This boy went and got himself tapes and dictionaries, and he
learned Hebrew all my himself.  Now he's wearing tzitzis and
keeping kosher.  Do you know what keeping kosher in Cracow means? 
This boy has nothing to eat, he lives on apples and potatoes -- I
couldn't believe it.  What a heilige neshamah!  We swore to him
that we'd get im into a yehsiva in Eretz Yisrael.
    What's so hard about being a Yid for me?  Will I go to Gan
Eden for eating kosher?  I have a kosher grocery store next me, a
Meal Mart on the other corner, a mikveh half a block away.  Why
not.
[section break]

     I was invited to Warsaw by the art theatre

{N.B.(sa):  That would presumably be the Yiddish Theatre attatched
to the Jewish Center in Warsaw (which includes the restored great
synagogue, the Lauder Foundation offices, and various other
facilities).  It is on the edge of what was the Warsaw Ghetto; it
is no more than a 10 minute walk from the Stalin-era Palace of
Culture, at the heart of downtown Warsaw.  The Yiddish Theatre is,
as far as I know, composed almost entirely of gentiles.  The
Jewish community is, as far as I know, poor and impoverished. 
Jonah Bookstein was executive director of the Warsaw office of
Lauder Foundation when I was there (Pesach--Shavuot 1999); an
extremely knowlegeable and energetic person.  His address was, if
memory serves, and maybe still is, jonah@jewishorg.pl 

, to give a concert, and the greatest miracle happened.  I arrived
in Poland with about twenty people, and we were greeted by the
television.  We gave seven concerts.  "Sold out" isn't the word --
thousands of people came.  People in the street greeted me with so
much respect and simchah.  You know, it's clear to me that if the
goyim every begin to love us, it'll only happen when they see a
Yid with  pei'os [peyos, peyot] and a yarmulke.

[START BOOK PAGE 47:]

    Her's a very simple thing, and I'm sure you'll share my
feelings about it.  I'll explain to you with a parable{?}.

     A young man is looking for a shidduch.  He meets a young
woman, and on the date she says to him, "tell me about yourself. 
So he says, "I'll tell you.  My first wife ran off after the
chuppah.  My second wife did't even show up.  The third wife I
don't even remember."  What does she do now?  Is she going to
tink, "Gevalt, what a shidduch!   When are we getting married?" 
No, she'll look and the clock and say, "Oy vey, I have a very
important appointment."

    This is mamash what we're doing to the world.  Here's a new
generation and we come to them and we're saying, "This one wanted
to kill us; this one killed us; this one is thinking of killing
us."  Imagine if I'm a little goy.  I live in the big city, and I
nkow nothing of Yidden'; all I know is that everyone wants to kill
them.  there must be something wrong  with them.  And that is all
we're talking about to our children!

{Note T15}

    Mamash for the first time,  Jews like me came to Poland.  I
didn't talk about anything bad.  I just came and told them that
I'm bringing regards from Yerushalayim. 

    I want you to know, G_d is opening gates for the whole world. 
We're the chosen people -- let's not talk about killers.  Are they
what makes me a Jew?  Do you think I'll bring peace into the world
by telilng my children about the Inquisition?  Yes, I need to tell
them a little, but do you know what I tell them?  I say to them,
"Can you imagine how holy these people were?  G_d meant more to
them than life!"

[SECTION BREAK]

     There's something that has kept us alive as Jews -- the fact
that someone is always coming to kill us, that keeps us alive. 

{Comment (sa):  Zelazny makes that point, but better, in 'This
Immortal':  there is nothing like knowing that someone wants to
kill you, to give you a desire to live.}

  Sometimes we forget who we are, and sadly enought, there are
some people who are against us.  But it's clear to me that they're
only messengers of G_d to let us know who we are -- who I am  --
how holy it is to be a Jew.

[SOURCE:  Presumably another source; not RSC's accout of his
Poland trip.]

     I want to tell about two last wills:  the dying words of two
holy Jews.  Here is one story:

     "One night in Aushwitz my holy uncle woke me up from my
sleep, and he said to me, "You're going to be the only one left. 
Out of our whole family there's nobody left now but you and me,
and I have a feeling that tonight is my last night.  Tomorrow I'll
walk with our father Yitzchak to the gas chambers.  So you're the
only one left, and I'm delivering my last will to you.  This is my
testament:

    "I want you to know that I've been three years in Auschwitz. 
I swear to you that I havent' stopped learing for one second.  You
know that I know
[START BOOK P48]
most of the Talmud Bavli and Yerushalmi by heart.  This morning I
started Mo'ed Katan and tomorrow I'll be on the seventh page.  If
G_d blesses you and you come out of here alive, finish the
tractate for me."

     You see, my sweetest freinds, the last wish of the six
million is to finish all the tractates of the Talmud for them. 
finish all the holy pages of all those holy sefarim that they
never completed.  What a will to give!  My blessing to you is to
pass it on to your children.

{Comment (sa):  If was my impression, from whatever I'd read on
the Shoah,  that prisoners in concentration camps did not have
books, much less sifrei kodesh.  So I'd need to confirm from the
Source document that RSC really said this.
And if the Editor imagined it, and then compounded that academic
sin (worse than plagiarizing a footnote!) by attributing it to
RSC, that would be ------ most incorrect.}       

{Note T15b}
                                               
[SOURCE OF THE FOLLOWING:  I recall it from a recorded tape; RSC
says, evoking the secular officer speaking, "you're getting on my
NERVES"  I think there's some editorial homogenization here.]

    I heard he story of another last will.  This story took place
during the Six-day War.  I was giving a concert for thousands of
soliders, and the spirit was so high.  Everyone was pouring out
his heart, praying for the redemption of Israel.  After the
concert an officer came up to me and said:

     "I want to tell you my story.  I'm from a very left-wing
kibbutz, and I didn't use to believe in G_d.  I taught my children
that religious people are fake, living in a world of lies. 

{Comment (sa):  Cf. Beattles, 'Let it Be':  "and for all the
broken-heared lovers, living in a world of dreams / there will be
an answer Let it Be.")
                                
I told them that we Jews are the same as everyone else, and Israel
is just as holy as Tokyo and Moscow.
     "When the war began, I found myselg fighting alongside an
officer from a very religious kibbutz.  Early in the morning when
the fighting began, he started shouting Shema.  The whole time he
was yelling at the top of his lungs.  Eventually I said to him,
'Listen my friend, I like you, but you're getting on my nerves. 
You know the way I feel about G_d.  I can't stand this yelling all
day about G_d.  I know you believe in HIM, I appreciate it, but
please be quiet.

{Comment (sa):  I think I've transcribed this teaching, and I
think the Editor has changed the wording of it.}

    He just said to me, 'You have your way and I have mine.'  By
Thursday morning of the war I was already conditioned{?} that my
religious friend yelled Shema Yisrael constantly.  That morning at
dawn shooting began, but there was no yelling of 
Shema Yisrael, '' Elol(k)einu, '' Echad.  I looked down on the
ground and I saw that my Yiddele had been shot; he was dying. 
Blood was running out of his mouth, but he was still alive.
     "Suddenly it was clear to me -- oy, what a real Jew he is,
how precious he is.  I fell to the ground and I held his dying
hand and I said, {?}'My dearest sweetest brother, please forgive
me for arguuing with you all the time. Believe me, please:  I wish
I could die instead of you.  Is there anyting I can do for you? 
He could hardly speak; I had to put my ear to his mouth.  He said,
'Please promise me you'll say Shema Yisrael for me.'  I said to
him, 'I swear to you by the living G_d that for the rest of my
life I'll say Shema Yisraeal every day; and when I came back to my
children, I'll teach them in your name to say Shema Yisrael.{?}

   That was the officer's story.  He said to me, "You know, until
then I didn't believe in G_d, but at that moment 'HE' opened the
gates of Heaven for me.  I don't just believe in G_d, I saw G_d. 
It was so claer that there is one G_d."

[START BOOK PAGE 49]
   So you hear my beautiful children{?} -- you know what you and I
have to do.  For all the holy soldiers who gave their lives for
the Holy Land and for all the Yidden who died for G_d over the
last two thousand years, we have to call out for them Shema
Yisrael.{?}

{Comment (sa):  I'm not sure RSC said most of what's written here;
and I don't see any reasonable connection with Pesach, with the
Seder, nor with the passage it supposedly illustrates.
Looks to me like the Editors just did a slap-dash job.}

[END THIS RSC EDITED EXCERPT.]                                 

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

TEACHING #16
[BOOK PAGE 50:  ]
HAGADDAH TEXT:  Lavan attenmpted to uproot everything:
biQeSh L'aQOR AeT HaKoL
[START RSC EDITED EXCERPT:]
     Actually, it's impossible to uproot Yaakov Avinu.  The
special thing about Yaakov was that until he came into the world
it was possible to fall away from Yiddishkeit.  Avraham had a son,
Yishmael, who stopped being Jewish, and he was lost.  Yitzchak had
Eisav, who did the same.  But from the time Yaakov appeared, from
then until the end of time, you can't stop being Jewish; nothing
will do it.                                      

     I always tell my friends, Imagine if the Pope was an
apostate{?} Jew.  If he called R. Moshe Feinstein from Rome and
asked if he was required to bentsch after his meals, R. Mosehe
would tell hem, "Yes, of course you have to say the Grace after
each meal."

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

{Comment (sa):  I once heard this teaching from RSC; and have
often tried to retell it.  As RSC gave it over, it was delightful:

     (respectfully, but plaintively:) 
       "But Reb Moishele -- I'm the Pope!"
     (impatiently, as one who has been interrupted with a trivial
question just as he was, after a long hard day, about to go to
bed: )
      "Nu, nu -- bentsch nagelwasser."   

Remember (as I've elsewhere remarked): RSC had a fine sense of
dramatic narrative.

[Incidentally, note that RSC chose for his example, not the grace
after meals, which would seem a fundamental mitzva -- 

I mean, even the most churlish Archie Bunker Shinui-nik (no
offense intended to Archie Bunker, who at least has paid his dues
and held to some set of values, however narrow) will thank his
host after a free meal ("the cucumbers and the leeks that we used
to eat for free") (Exodus).

but rather, RSC chose for his illustration the first mitzva of the
daylight day, and what some would regard as the 'lightest' mitzva
-- one is tempted to say, the most trivial mitzva -- the point
being, surely someone in such extraordinarly circumstances may, in
the interests of liberal Judaism,  be excused from such a little
mitzva (Cf. Lot -- "it is such a little one", let me escape into
it.)

The above edit, is quite WASP; TAIM as homogenized skim milk.}
Either the Editor was deaf to the nuances of this story, and did
not see what was lost in his edit; or he was so anxious to curry
favour with an imagined pareve potential readership, that he took
from the teaching everything but its conceptual meaning.  Which is
a bad bit of positivist reductionism.  

(As if:  only the conceptual facts, the Platonic Ideon, have ontic
status; all the colour of the teaching, the emotive content, the
comic dimesnion, the cultural evocations  -- may be disregarded.

Incidentally, the Archbishop of Paris of that time was born
halachically Jewish, and acknowleged it with a proper pride -- he
came to Jerusalem and said, alluding to the meeting and
reconciliation in Egypt of Joseph with his brothers -- "I am your
brother Joseph -- "

Ok, back to work:}

[RESUME RSC TEACHING:]  

-----------


   This guy is a converted Jew -- he's the pope now -- but all
that doesn't matter.  He's the same Jew that he always was.        
     This isn't connecting within the framework of the world: 
it's 
beini  uvein  bnei Yisrael -- 
b_IeNI V_BeIN BiNI YiSRAeL 

  [N.B.:  I break with (but don't contradict) my rules for
transliteration and use a B (upper-case B) for Beth-no-dagesh
V_BeIN, not V_veIN -- to bring out the etymologic structure ]

between G_d and the children of Yaakov.  It's so deep that nothing
in the world can wipe it out.

     When Eliezer, Avraham's servant, went to find a match for his
mater's son Yitzchak, he set himself a sign:  "The first girl," he
said, "that comes to the well and gives me and my camels to drink
will be Yitzchak's wife."                       

{Comment (sa):  The Editor is quoting from the Moishe's Deli
Modern English translation of Breshit, I presume. You get a copy
with each Deluxe Reuben Sandwich with Celery Tonic}  

So Yitzchak met Rivkah and asked her for some water.  Rivkah
didn't just hear 'Give me water', she understood what was inside
the question:  "Are you the wife of Yitzchak, the mother of
Yaakov, the mother of Yidden who go to concentration camps for the
sake of G_d

{Comment (sa):  I'd want to confirm that RSC said that.},

who are willing to die for G_d a 
[START BOOK PAGE 51] 
thousand times?  Do you have all that within you?"  She answered
back, "I have water for your camels too, for all the Jews until
the end of the world."

[END RSC EDITED EXCERPT]                

===============================================================
 
TEACHING #17
Hagadah Text: (Maggid:) "Through your blood shall you live" 
B_DaMI_Kha HaYI     
[START BOOK PAGE 52]
[START RSC EDITTED EDITED EXCERPT]

    There was a Radomsker Chasid in Aushwitz, whoe name was Reb
Naftali, and he did not give in. When Chanukah was coming he went
around telling eveyone the last Torah throught the Radomsker Rebbe
had said before his death.  The crux of the thought          

{Comment (sa):  I bet the Editor abridged RSC's statement here}

is that the light that is lit the first night is the most
important one.  We even pray that it should last forever, shelo
yichbeh neiro l'olam va'ed.                   

     The Nazis made it clear (as they did before every holiday)
that anyone caught lighting a candle would be shot on the spot. 
You can just imagine what a person had to suffer to lay his hands
on a candle in Auschwitz, let alone that the Nazis were
threatening death to anyone who did. But all the yidden knew in
their hearts that this Chasid would do anything to get hold of a
candle.
     I'm sure you've heard that , in the camps, if someone showed
up for the morning roll-call not wearing shoes, he was punished
with death.  Well, late one night, the first night of Chanukah in
fact, the yidden heart a scratching at the door of their barracks. 
Reb Naftali walked in -- without shoes on.  But more important to
him, he as holding a candle in his hand.  His shoes for a
Chanukkah candle; to him that was a fair trade.

All the yidden told him, "You don't have to risk you life for this
mitzvah!  You know that if they don't kill you tonight, when they
see you in the morning they'll kill you instantly."  Reb Naftali
said to them, "But this is what
[START BOOK PAGE 53]
Chanukah is all about: mesirus nefesh, risking your life for a
single mitzvah." It was the first night of Chunakh, and he had his
mitzvah to do.  That was all that mattered to him.
     Reb Naftali went over to a small crack in the wall of the
barracks, and that is where he put his candle, so everybody
outside could see it burning.  He lit the canlde and said the
blessing -- and no more than two minutes later the guard burst in
and started yelling, "Dirty Jews, who lit the candle?"
     Reb Naftali said calmly, "It was me."  Right away the Nazi
started beating him, and ordered him to put out the flame.  But
Reb Naftali paid no attention.  The whole time he just sang to
hmself, "haneiros Hallalu, we kindle these holy lights because of
the mircles YOU did for our fathers." Needless
[START BOOK PAGE 54]
to say, by the time the Nazi left Reb Naftali was at the brink of
death.  But lo and behold, the candle was still burning!  Somehow
the thug had not extinguished it before he left.
   The next night the yidden could hardly believe their eyes. 
They just watched in astonimshment as Reb Naftali, who was barely
alive, limped over to the crack in the wall, pulled out another
candle, and lit it.
[END RSC EDITTED EXCERPT] 

{Comment (sa):  Walking over to Shoshana's Glatt Kosher Pizzeria
this motzi shabat, looking for something to call a maleva malka or
anyhow a milkshake, I more consciously noticed that I ain't
comfortable with the inclusion of Shoah in a commentary'd Hagadah.
I want to say:  this is a festive family celebration, who needs
that gloom, save it for Yom HaShoah; we know which side we're on. 
If it wouldn't fit in a Disney flic, leave it out of the Hagadah.
And I want to say:  The Seder is a celebration of liberation from
enslavement -- the lesson to be learned is not that we were
enslaved, but that we are free, that we have been liberated from
enslavement, so don't go back that-a-way.
So I want to say:  the Shoah was enslavement, but there was no
liberation.  At the end, a remnant were set free, and straggled
back to the land of Israel, ending, for a few after 2000 years,
the exile and degradation.
But so far I can't win that argument.
You can say:  The enslavement in Israel wasn't just a matter of
getting caught up in a low-wage (lower even than MacDonald's!)
pool; the Bible's quite clear enough -- it was intended genocide.
And I want to say:  the establishemtn of the State of Israel (if
our fearless leaders have the fortitude (ie, guts) to hold onto
it) is the Redemption from the Shoah.
And one must say:  those survivors who made it to Israel were not,
after all, a broken pitiful remnant; so many became great figures,
and so did many who went not to Israel but into other countries.}


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

TEACHING #18     
Retyped (sa) from:
['The Carelebach Haggadah' [abbrev. 'BOOK'] (c) 2001 Urim
Publications (NYC / Jeruslaem ) Editted Chaim Sefansky,
www.UrimPublications.com , ISBN 965-7108-31-4 ]

PLACE IN THE CARLEBACH CANNON:   This is a pickup truck you can
carry water in.  I reckon it's pretty much verbatim.}

[Book middle p54]
Hagadah text:  "And they tormented us"
V_YiT_NU 

     The night that Yitzcha blessed Yaakov was Seder night. 
Yitzchak saw that this night all the gates were open, so he could
bless his son.
    In Egypt we were on the lowest level you could imagine, as the
Talmud says, that if we had stayed one more moment in Egypt, we
would have been lost forever.  But then the Seder night came, and
all the gates opened.  We got to the highest level in one second,
and now we could leave Egypt. 

{*Note T18}

That's how it is:  in order to be holy, usually you have to work
on it for a whole lifetime; but on Seder night we say Kaddesh,
make us holy, right now, tonight.
     Yitzchak said to Yaakov, "Mah zeh miharta limtzo, how did you
become so holy and uplifted so fast, that now you're worthy of
receiving the blessings?"  The Midrash says when Yaakov walked in
to receive the blessing, Yitzchak saw Yosei of Shita.  This Yosei
was a traitor working with the Romans against his own Jewish
brothers. When the Romans captured the
[START BOOK p55]
Temple, they ordered him to go in and be the first to desecrate
the holy place.  He did it, but when they ordered him to go back
in, he refused:  "It's enough that I've angered my Creator once,"
he said.  The moment he walked ino the Holy Temple, his soul
caught on fire.
    It's too gruesome to say what they did to him -- enough to say
they cut him in pieces.  But he would't defile his Holy Temple
again, no matter what they did.  This is what Yitzchak saw:  that
someone who was the lowest in the world could turn around to
become so holy a moment later, and even though he was in so much
pain he wouldn't give up his holiness again.
[END RSC EDITTED EXCERPT]

{Comment (sa):  This is a pickup truck you can carry water in.  I
reckon it's pretty much verbatim.}
=================================================================

*TEACHING #19     
Retyped (sa) from:
['The Carelebach Haggadah' [abbrev. 'BOOK'] (c) 2001 Urim
Publications (NYC / Jeruslaem ) Editted Chaim Sefansky,
www.UrimPublications.com , ISBN 965-7108-31-4 ]
[START BOOK MIDDLE PAGE 55]
Hagadah Text (Magid):  "[And] they imposed hard labor upon us" 
V_YiT_Nu 'aLeINU 'avoDaH QaSheH 
RELEVANCE:  The post-Torah-reading bracha [in all Israeli siddurs,
tho not in the frumie USA ones ] on the armed forces of Israel.
RELEVANCE TO HAGADAH:  No doubt someone could contrive something;
just takes enough string.
I BET THAT THE AUTHENTICITY OF THIS EDITTED EXCERPT IS:  High.
I RECKON THE IMPORTANCE OF THIS TEACHING IN RSC'S COLLECTED
TEACHINGS IS:  High; because it is an explicit endorsement (to
haredeim; normalim already know it) of that prayer.

    We children of Avraham, Yitzhcak and Yaakov have two kinds of
brOthers and sisters.  There are two kinds of Yidden, two kinds of
holiness.  There is the holiness of the Seer of Lublin, a prophet
who learns Torah and fulfills every law - his whole lfie is spent
serving G_d.  And then there is 
[START BOOK PAGE 56]
another holiness:  a simple Jew, but a Jew who voluneers to take
another Jew's whipping, a Jew who willingly suffers instead of
someone else.  
    !In the Holy Land we have so many holy Yidden, great
Kabbalists and scholars, people who do mitzvos all day.  And we
also have so many unlearned Yidden who are holy too, like the holy
soldiers, the holiest of the holy, the sweetest of the sweet. 
What else can you say of someone who gives his life for you?  We
pray for them:  Master of the world, protect them, bring them back
home to us, answer their prayers.!
[END RSC EDITTED EXCERPT] 
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RSC EDITTED EXCERPTS:
TEACHING #20
Retyped (sa) from:
['The Carelebach Haggadah' [abbrev. 'BOOK'] (c) 2001 Urim
Publications (NYC / Jeruslaem ) Editted Chaim Sefansky,
www.UrimPublications.com , ISBN 965-7108-31-4 ]
HAGADAH TEXT:	
   (Magid:) "We cried out"
   V_NiTz'aQ
RELEVANCE TO TEXT: 
   A bit far-fetched.
   For starters, it conflates 'crying' with 'crying out'.
ESTIMATED (over-the-shoulder dart-flip)AUTHENTICITY (i.e., how
badly over-editted:)
    I ain't convinced.
START FROM BOOK PAGE:  Mid page 56
SOURCE:  Don't yet know.
-----------------------------------------------------------------

[START RSC EXCERPT:]              

You know why we're never really happy nowadays.  Because when we
have to cry, we don't really cry.  We're living in a world where,
from a certain age on, you don't cry.  What's wrong with
crying?{?}

{Comment (sa);  Well, most adult men  in most cultures don't do
it, though it was quite fashionable for young men to do so in the
USA's Feely '70's:

"Behold the priest profane, psychologist
 whose word to suffering mankind is:  'I'm pissed.
 He's bent to focus everything that's real
 into statements prefaced 'What I feel _______ '." (sa, ca. '76)} 

   We don't know how to cry.  We don't know how to laUgh  We don't
laugh out of joy any more. Children, when they cry, they cry, and
when they laugh, they laugh.  Firends, I can only tell you: 
whenever you want to cry, cry with all your heart.  You know how
much better you'll feel after you really cry.

{Comment (sa).  Nope.  And I bet it ain't so simple, not by half.}

But when you cry, do it before the One, the Only One -- then
suddenly great joy from Heaven will descend into your heart.

{Comment:  Ain't entirely clear what this means.}

[SECTION BREAK, but it ain't clear why]
[START BOOK PAGE 57]
     Tears flow up, not down.  When you see someone's tears
flowing down from their eyes, gevalt, they're really going up to
Heaven.
    When someone is crying, G_d give you the greatest, deepest
privilege:  to kiss away their tears.
[END RSC EXCERPT]

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OK, let's break this doc here, Middle page 56; I'll input in WORD,
to use that automatic typo-correction Daemon. 
So this doc will continue as =scha2138

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NOTES TO this doc cut out into =schanot1
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