=scha5464 < =scha6c <=scha6
Continuation of:
(=schaint + =scha0013 + =scha1420 + =scha2138 + =scha3953 +
thisdoc)

Continue Input of RSC Editted Excerpts, from Book Page 140


TEACHING #54
RETYPED LIBERATED EDITED EXCERPT; NOT YET CHECKED FOR AUTHENTICITY
Retyped (sa) from:
['The Carelebach Haggadah' [abbrev. 'BOOK'] (c) 2001 Urim
Publications (NYC / Jerusalem ) Editted Chaim Stefansky,
http://www.UrimPublications.com , ISBN 965-7108-31-4 ]
HAGADAH TEXT:  "The soul of every living thing"
NiShMaT KaL ChaI

RELEVANCE TO TEXT:
ESTIMATED AUTHENTICITY (i.e., reciprocal of how badly over-
edited:)
RATING IN THE CARLEBACH CANNON:  
START FROM BOOK PAGE;  Page 140
SOURCE:
--------------------------------------------------------------

[START RSC EDITTED EXCERPT]

    "Nishmas kol chai tevereich es shimcha," the soul of
everything alive blesses YOUR NAME."  The truth is, as long as
we're alive -- and hopefully we'll be alive forever -- we don't
stop praying.  Each time we take a breath it's the deepest prayer
before the One, the Only One.

    There's another level, though.  I would like , one time in my
life, to pour out my heart in the deepest way before the Only One. 
You know, my dearest friends, at a business meeting we discuss
what we need to discuss and we say to each other everything there
is to say. But when I meet somebody I love very much, even all of
eternity wouldn't be enough to tell them how much I love them and
how much I miss them every second of my life.

    There is a story about two holy masters:  Rebbe Mendele
Vitebsker and the holy Kaliszer Rebbe.  The went to the Holy Land,
to the land of all holiness.  The Kaliszer moved to Tzfat and
Rebbe Mendel settled in Teveriah. The Kaliszer wrote a letter to
the holy Vitebsker, and this is what he wrote:  "To my holy friend
Rebbe Mendele, may your light shine forever
    "Until I came to the Holy Land my mind was so small.  I asked
of G_d each time I prayed, three times a day, that my prayer
should be with all my heart.  Now that I'm in the Holy Land I
understand things so much more deeply, and the truth is shining
into my heart.  I know that such prayer is beyond me, far beyond
me.  Now all I'm asking of G_d is, 'Don't make me leave this world
yet; please don't let me leave before I have prayed just one
prayer."

    Rebbe Mendele wrote back to him:  "You touched me so deeply
with our words that I know you can ask G_d for one prayer.  As for
me, though, I'm not even on that level..  I'm not asking G_d even
for one prayer.  All I'm asking is, 'Let ms say just one WORD of
prayer before YOU. Don't let me leave this world without praying
one word to YOU.  Let me pour out my heart before YOU with a
single word."
[END RSC EDITTED EXCERPT]           

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

TEACHING #55
RETYPED LIBERATED EDITED EXCERPT; NOT YET CHECKED FOR AUTHENTICITY
Retyped (sa) from:
['The Carelebach Haggadah' [abbrev. 'BOOK'] (c) 2001 Urim
Publications (NYC / Jerusalem ) Editted Chaim Stefansky,
http://www.UrimPublications.com , ISBN 965-7108-31-4 ]
HAGADAH TEXT:  [Nishmat    ]:  "[And] From severe and unending
[Metsudah: 'lingering'] diseases"
V_M_HaLIM Ra'IM V_NeAMNIM
RELEVANCE TO TEXT:  If you insist.
ESTIMATED AUTHENTICITY (i.e., reciprocal of how badly over-
edited:)
RATING IN THE CARLEBACH CANNON:  One of those feel-good chanted
teachings. 
START FROM BOOK PAGE;  Page 141
SOURCE:  IDENTIFIED:  This is the first part of =sc88bctc*.* 
[ if I named it 'scbc88tc' I should rename it: Format should be:
'sc' prefix, year, place, other info ] 
, the Brooklyn College 1988 "Baal Tchuva" concert, which I've
transcribed.  The second part of it is used as the commentary to
the "Lighting the candles" excerpt, which is Teaching #4 in
=scha2a .
I quote the entire transcript there, or did.

[START RSC EDITTED EXCERPT]

    In Vilentnik , somewhere in Russia, the heilige R. YiSRAeL was
the Rebbe.
[START PAGE 142 -- ENTIRE PAGE ]
In those days all the Yidden lived in great peace in holiness, in
sweetness.   One day they told the Rebbe that the wife of one of
his Chassidim had moved back in with her parents.  So he called
the lady to come before him and asked her, "Tell me the truth, why
did you move back to your parents.  I want you to know, your
husband is up all night in the Beis Midrash, crying and begging
G_d that you should come back."      

    This is what she said:  
    "Heilige Rebbe, my holy master, I want you to know that I
didn't leave my husband because I don't love him.  On the
contrary, we love each other very much.  But we have no children,
and I can't bear the emptiness of the house any more.  A house
without the crying of children, without the laugher of babies, is
like a burnt Holy Temple, and I just couldn't bear it any more."

    Then an idea came to her, and she said, "Rebbe, if you want me
to go back to him, bless me to have children."  She was a clever
woman; right away she added, "as long as you're blessing me,
Rebbe, why don't you bless me to have children like you?"

    The Rebbe thought for a while, and this is what he said:  "If
you promise me to be like my other, I promise you, you'll have
children like me.

    "Let me tell you a story about my mother.  
         It should never happen to anyone -- my father left his
world when I was very young, just four years old.  My brother was
seven.  One morning my mother woke up and she was really sick. She
said to me, 'Yisraelik, my precious child, I'm asking you, bring
me my prayer book, der kleiner siddur.  I can't get out of bed,
and I have to daven.'  I brought my mother her siddur.  She held
it in her hands and said, 'Ribbono shel Olam, Maser of the world,
I'm so sick I don't even have the strength to pray.  But', she
said, 'YOU know the truth: if I don't take care of my children,
nobody else will.  So please, for the sake of my children, make me
well.'  And I tell you," said the Rebbe, "she got out of bed
cured."
[END RSC EDITTED EXCERPT]

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

GET SOURCE DOC, which is =scbc88tc.* (Which I should Rename as
=sc88bctc.* --   , copied as =scbcetc.txt


My format for naming SC files is sc as identifier, followed by
date of teaching, hopefully yymmdd (I use Roman calendar, but
Hebrew calendar would do, and be better in many respects, since
the subtopics of the teaching correlate with the Hebrew date --
parsha, holidays, etc. 

-- One just needs 2-letter abbreviations for all the Hebrew
months:  Abbreviation should be transliteration of the lst 2
consonants of the Hebrew word -- optimally, all 3 consonants.

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

my Transcription is:  
From =scbc88tc.*

Narrative:  chanted (with synthetic syrupy shlock music intruding
in the background):   
[I have done a minimal edit in transcribing this:  just cutting
out repetitions ]

Listen to me:
?Let me?
Somewhere in Russia -- Reb Yisrael, the heilige Rebbe of
?Valednik?
-- in those days all the yidden lived so much in peace and
holiness and sweetness.  One day he was he was told that the wife
of one of the hasidim -- XX -- XXX -- XXX.  Tell me the truth --
why did you move back to XXX.

I want you to know:  your husband -- XXXX the Beis Medresh -- and
he is crying and begging G_d that you should come back -- 
And this is what she said:

Heilige Rebbe -- my holy Master -- 
I want you to know:
I didn't leave my husband because I don't love him -- on the
contrary, we love each other so much -- but we have no children --
and I can't bear --- X live in the house no more --

A house without crying of children -- a house without laughter --
is like the broken Holy Temple -- and I couldn't bear it any more.


And the she said:  Rebbe, if you want me to go back, bless me to
have children.

But she was a very clever woman.  She said, Rebbe, if you bless me
with children, why don't you bless me to have children (?)like
you(?).

The holy master, the heilige Rebbe, thought for a while.  And this
is what he said:

If you promise me to be like my mother, I promise you you'll have
children like me.

Let me tell you about my mother.  Two little stories:

(It should never happen to anyone:)  My father left this world
when I was very young.  I was 4 years old, and my brother was 7.

One morning my mother woke up, and she was so sick.  She said to
me:  Yisroel, you're my teire kind [dear child] , I'm begging you,
bring me the prayer-book, bring me the X siddur.  XXXXX -- I
brought my mother the siddur.  She has the siddur in her hand, and
she said, Rabbenu shel olam, Master of the World, I'm so sick, I 
don't even have strength to pray to YOU.  But, she said, Master of
the World, you know the truth, if I don't take care of my
children, nobody else will, so please for the sake of my children,
make me well.  

And I swear to YOU, ?Rebbe,  Rebbe?, I swear to you, she got out
of bed and she was well.  She was cured.

One more story:

When she kindled lights, when she kindled the holy lights, I could
not imagine that the holy Priest in the Beis haMikdash should cry
for Israel with more tears than my mother prayed for my
?brothers?.  

One Friday night she kindled the lights.  It was ?already? [or?:
maybe] Shabbos, she was still praying over the candles.  Tears
were flowing over the candles.  When she opened her eyes, it was
dark.  And she said:  Rabbenu shel Olam, Master of the World: 
Don't YOU know Rabbenu shel Olam, Master of the World, heilige
?Tatige?, you know  the truth, I can't ?claim it? -- I can't
?pray? without my shabbisdike candles.  Rabbenu she Olam, Master
of the World, YOU come and kindle my shabbisdike licht -- and I
swear to YOU -- XXX -- coming from Heaven -- and it kindled my
mother's shabbisdike -- 


You know, my sweetest friends, this story is so deep in my heart,
and I'm sure yours too -- we're living in an age in the World --
we saw so many blown-out candles -- we saw six million being blown
out -- so many yidden all over the world -- their light is not
shining any more -- I'm crying and I'm begging XXXX -- let there
be a hand from heaven to rekindle ?my mother's? shabbisdike licht.

--------------	
=================================================================

TEACHING #56
RETYPED LIBERATED EDITED EXCERPT; NOT YET CHECKED FOR AUTHENTICITY
Retyped (sa) from:
['The Carelebach Haggadah' [abbrev. 'BOOK'] (c) 2001 Urim
Publications (NYC / Jerusalem ) Editted Chaim Stefansky,
http://www.UrimPublications.com , ISBN 965-7108-31-4 ]
HAGADAH TEXT:  [Nishmat:] "[And] All hearts will revere [Metsudah:
'fear'] YOU"
V_KoL L_vavOT YIRAO_Kha
[N.B.  There seems to be a disagreement on the Hebrew (Aramaic?)
text between this 'Carlebach Hagadah' and the Metsudah Hagada      
      

RELEVANCE TO TEXT:
ESTIMATED AUTHENTICITY (i.e., reciprocal of how badly over-
edited:)  Seems to be heavily edited.
RATING IN THE CARLEBACH CANNON:  Another one of those
superstitious sentimental stories with no apparent spiritual
depth; lovely and very moving but it don't hardly say nothing.  
START FROM BOOK PAGE;
SOURCE:  I think this is a chanted story -- those are usually the
most superficial -- from one of the published cassette/CD series,
probably Best of Shlomo, maybe Torah Times. 

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

[START RSC EDITTED EXCERPT:  T#56, BOOK PAGE 142]

You know my friends, I'm sure it's clear to you that everyone has
his own definition of being holy.  But if you don't hear someone's
crying you're not holy!  Maybe the rest of you is holy, but your
ears definitely aren't.  We Yidden got our holiness from Shema
Yisrael, by being able to hear '' voice that came all the way from
Heaven; the same way, we can hear any cry from however far away it
comes.                        

    One Thursday night the holy Baal Shem Tov said, "Harness the
horses we have to go somewhere for Shabbos."  But he didn't say
where they needed
[START BOOK PAGE 143 -- ENTIRE PAGE]
to go. So they traveled all night, just letting the horses lead
the, until the horses walked up to a tumbledown hut that sat next
to a mansion. A man walked out of it -- he looked like a gangster,
gruesome like a murderer.  He yelled, "What do you want?'  The
Ball Shem Tov answered softly, with great respect, "May we stay
here for Shabbos?"  The man answered, "I know people like you; you
pray for ten hours, and it takes you forever to make Kiddush.  I
pray for just two minutes and make Kiddush in one minute!  If you
want to stay here, you'll have to do as I do."

    The Baal Shem Tov went through Shabbos like that:  davening in
such a rush it didn't even feel like davening. 

{Note T56a}

Kiddush so fast it was as if no one had made it at all.  This
Shabbos was more like Tish'ah B'av than Shabbos, not to mention
the curses and abuse that the cutthroat of a householder rained on
them.  But through it all the Baal Shem Tov kept quiet.

    After Havdalah the gangster disappeared, and suddenly the most
elegant lady walked in from the big house next door. 

{Note T56b}

She looked like our four Mothers, so holy and beautiful.  She said
to the Baal Shem Tov, "Holy master, let me have the honor of
inviting you to the fourth meal, the 'feast of King David."  
     The Chassidim were stunned; what was going on:  
     The lady went on, "Heilige zisse Rebbe, don't you recognize
me?"  
     The Baal Shem Tov looked at her and cried out, "Aren't' you
Feigele, little Feigele, the orphan girl that worked in our
kitchen when you were only nine years old?" 

{Note T56c}
    With tears in her eyes Feigele said, "Yes!  You rememer that I
was an orphan, Rebbe; I had no one in the world until you took me
in.  Do you also remember when I got lice in my head, the way
children do?  Your Rebbetzin combed them out of my hair -- but she
did it so roughly that I was crying with the pain.  With all my
heart I cried out, 'Rebbetzin, please, more gently, I can't bear
the pain.'  But she wouldn't listen. And you, Rebbe, heard me
crying, and you didn't say a word.  Your wife would have listened
to you, but you didn't stand up for me." 
     The Baal Shem was struck dumb with remorse.
    
     Then Feigele continued, "Shortly after I left your house, I
met my holy husband."  
     At that moment the door opened and in walked the "murderer" ,
the "gangster."  His face had softened and glowed with light -- it
was plain to see now that he was the holiest of the holy.  Feigele
spoke in a whisper:  "When I married, my husband said to me, 'You
need to know that because of you the heilige Baal Shem Tov has no
share in the World to come. When you were crying and the Baal Shem
Tov was silent, a voice went out in Heaven that he had lost his
share in the World to Come.'  I was so sad, Rebbe, because you
were so dear to me, my only protector in my childhood; I didn't
want you to lose anything on account of me.  So my husband took it
upon himself to get you back your share in the World to Come.  So
my husband made one Shabbos of your life into a day of suffering. 
Now you have attoned, and your share in the world to C
come is returned to you."
[END RSC EDITTED EXCERPT]

{Comment (sa):  This is a dangerous teaching, darned near heresy. 
I mean, only Malakim have the right to purify sinners .}

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

TEACHING #57
RETYPED LIBERATED EDITED EXCERPT; NOT YET CHECKED FOR AUTHENTICITY
Retyped (sa) from:
['The Carelebach Haggadah' [abbrev. 'BOOK'] (c) 2001 Urim
Publications (NYC / Jerusalem ) Editted Chaim Stefansky,
http://www.UrimPublications.com , ISBN 965-7108-31-4 ]
HAGADAH TEXT:  [Nishmat]:  "Song and praise"
ShIR V_ShvaCheH

RELEVANCE TO TEXT:
ESTIMATED AUTHENTICITY (i.e., reciprocal of how badly over-
edited:)
RATING IN THE CARLEBACH CANNON:  
START FROM BOOK PAGE;  Page 144
SOURCE:

[START RSC EDITTED EXCERPT:  T#57, BOOK Page 144]

    There a Torah taught from Rebbe Nachman:  
    Why is it that when someone talks, the more you look at him
while he's talking the more you can understand what he is saying? 
But when someone is singing, when you close your eyes you hear the
niggun better.  
    Another thing;  why is it that when someone is talking, trei
kali lo mishtam'I, you can't hear two people's voices at once? 
But with neginah, singing, the more people sing together the more
beautiful it is.
[START PAGE 145]
    Rebbe Nachman says: 
         Words are on the level of the asarah ma'amaros, the Ten 
Pronouncements the world was created with. Therefore, when someone
talks he's using worldly tools.  Singing, however, comes from the
world which is beyond Creation.  If I sing one thing and you sing
something 
[START PAGE 146]
else, it can become harmony.

{Editorial Comment (sa):  Whoever said that nowadays we only put
one space between sentences, because it's old-fashioned to put two
spaces between sentences, couldn't read a book with a seeing-eye
dog.  Help smash Microsoft; only use pirated Microsoftware,
as_it_is_said, "Mother please, I'd rather do it myself."}

    When someone talks, you look at the person. But when someone
is singing, you close your eyes, because singing is so heavenly. 
The less you're on this world, the less you're looking at the
world, the more you know what to sing about.
[END RSC EDITTED EXCERPT]

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

[NO COMMENTARY ON PAGE 147]

===============================================================
         
TEACHING #58
RETYPED LIBERATED EDITED EXCERPT; NOT YET CHECKED FOR AUTHENTICITY
Retyped (sa) from:
['The Carelebach Haggadah' [abbrev. 'BOOK'] (c) 2001 Urim
Publications (NYC / Jerusalem ) Editted Chaim Stefansky,
http://www.UrimPublications.com , ISBN 965-7108-31-4 ]
HAGADAH TEXT:  "Next year in Yerushalayim"
L_ShaNaH Ha_BAH B_YRUShaLaYiM

RELEVANCE TO TEXT:
ESTIMATED AUTHENTICITY (i.e., reciprocal of how badly over-
edited:)  Sounds pretty much verbatim.
RATING IN THE CARLEBACH CANNON:  Important; it makes the point
that Jerusalem is attained in brokenness. 
START FROM BOOK PAGE;  Page 148
SOURCE:

[START RSC EDITTED EXCERPT: T#58, BOOK Page 148]

    The Tzanzer Rebbe, a hundred and fifty years ago, had only one
good  foot.  He could only limp about, but when anyone told him,
"I'm going to Yerushalayim the holy city," as hard as it was for
him, he would not only walk them to the door, he would walk behind
them down the street and say, "Give my regards to Yerushalayim, to
every house, to every tree, every leaf, every flower, to every
cloud, every star. Give my regards to the holy Wall. Tell
Yerushalayim we're coming.  It's true that we're limping,  We're
broken.  We can't walk fast.  But we're coming.
      
{Note T58a}


   When you come to Yerushalayim, your heart is so full, yet so
broken.  We were most heartbroken of all after the gas chambers
killed six million.  A million children.  But with our hearts
broken, we went back to the heartbroken city -- the only city that
can fill our hearts, the city that's so deep, it keeps our hearts
broken while it's full.  It's so full that your heart has to
break, because it's deeper than you can take.  

    We Yidden are infinite.  That means we are whole and broken,
broken and whole.  When you walk on the street and see a poor man,
you give him five dollars.  If you give it to him without being
broken because of it, you've just given him some green paper.  But
if it breaks year heart, you've given him a new soul -- you make a
poor man whole again.      

    Can you imagine?  From Auschwitz straight to Yerushalayim, and
we're 
[START PAGE 149]
still walking.  L'shanah haba'ah B_YRUShaLaYiM!
[END RSC EDITTED EXCERPT ] 

=================================================================
[NO COMMENTARY ON PAGE 150]
[NO COMMENTARY ON PAGE 151]

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

TEACHING #59
RETYPED LIBERATED EDITED EXCERPT; NOT YET CHECKED FOR AUTHENTICITY
Retyped (sa) from:
['The Carelebach Haggadah' [abbrev. 'BOOK'] (c) 2001 Urim
Publications (NYC / Jerusalem ) Editted Chaim Stefansky,
http://www.UrimPublications.com , ISBN 965-7108-31-4 ]
HAGADAH TEXT:  "Appoint guards for your city"
ShOMRIM HaFQeD L_'iYR_Kha KaL Ha_YOM V_KaL Ha_LeILaH

RELEVANCE TO TEXT:  Fits nicely to the opening the door bit;
doesn't especially fit here.
ESTIMATED AUTHENTICITY (i.e., reciprocal of how badly over-
edited:)  Pretty much ok.
RATING IN THE CARLEBACH CANNON:  Important.
START FROM BOOK PAGE;  Page 152
SOURCE:                                        

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

[START RSC EDITTED EXCERPT: T#59, BOOK PAGE 152]

   Every second we miss Yerushalayim but that doesn't compare to
how much we miss it on the shalosh regalim.  On Pesach, Shavuos,
and Sukkos, gevalt we miss Yerushalayim so much.  

     Three years ago I was in Russia.  I learned thousand of
things from the holy Yidden in Russia.  But one thing I learned
from them that no one else can teach me:
    Let's say Mashiach comes to us right now and says, "Let's go
to Yerushalayim."  Everybody would run to a phone, one to cancel
an appointment, one to make other arrangements.  And someone would
say, "Do I have to come right now?"  Everyone would have an
excuse.  In the meantime Mashiach would say, "If you're not ready,
I'm going home."   
{Note T59a}                        

    Out of all the people in the world, the people who are the
most ready for Mashiach are the Russian Jews.  Once a year, on
Seder night, we open the door and tell Eliyahu Hanavi, "Please
come; I'm ready to go to the holy city of Yerushalayim."
[END RSC EDITTED EXCERPT]
[NO COMMENTARY ON PAGE 153]
[NO COMMENTARY ON PAGE 154]
[NO COMMENTARY ON PAGE 155]
[NO COMMENTARY ON PAGE 156]
[NO COMMENTARY ON PAGE 157]
[NO COMMENTARY ON PAGE 158]
[NO COMMENTARY ON PAGE 159]

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


TEACHING #60
RETYPED LIBERATED EDITED EXCERPT; NOT YET CHECKED FOR AUTHENTICITY
Retyped (sa) from:
['The Carelebach Haggadah' [abbrev. 'BOOK'] (c) 2001 Urim
Publications (NYC / Jerusalem ) Editted Chaim Stefansky,
http://www.UrimPublications.com , ISBN 965-7108-31-4 ]
HAGADAH TEXT: ADIR HUA

RELEVANCE TO TEXT:
ESTIMATED AUTHENTICITY (i.e., reciprocal of how badly over-
edited:)
RATING IN THE CARLEBACH CANNON:  
START FROM BOOK PAGE;  160
SOURCE:
                                                
---------------------------------------------------------------

[START RSC EDITTED EXCERPT:  T#60, BOOK PAGE 160]


The Zohar Hakadosh, the textbook of our deepest holy teachings,
tells that R. Shimon bar Yochai and his son R. Eliezer  were
standing on the mountain late none night.  It was so late that the
whole world was dark.  It was right before dawn -- we know that
whenever the world darkens, dawn is breaking.

{Comment (sa):  as-it-is-said (The Mamas and the Pappas):  "and
the darkest hour is just before the dawn."}

They were standing there, and it was so dark -- what a dark period
they lived in right after the destruction of the Temple.

    Suddenly came one ray of light, one ray of the sun.  All in a
second the darkness was gone, and the light of day had returned.

Another ray; now it was still less dark.  The slowly, slowly G_d's
greatest light, the sun, came to shine for the world.  R. Shimon
bar Yochai said to his son, "Laizer, my son, do you see?  This is
the way that redemption will come to this world.  The redemption
of Israel, the rebuilding of the Holy City and the Holy Temple,
will happen this way: one ray of light, the another ray of light,
until the world will be filled with joy and light."
[END RSC EDITTED EXCERPT]
       
{Note T60}

================================================================
                   .
TEACHING #61
RETYPED LIBERATED EDITED EXCERPT; NOT YET CHECKED FOR AUTHENTICITY
Retyped (sa) from:
['The Carelebach Haggadah' [abbrev. 'BOOK'] (c) 2001 Urim
Publications (NYC / Jerusalem ) Editted Chaim Stefansky,
http://www.UrimPublications.com , ISBN 965-7108-31-4 ]
HAGADAH TEXT: ADIR HUA:  QaDOSh HUA

RELEVANCE TO TEXT:
ESTIMATED AUTHENTICITY (i.e., reciprocal of how badly over-
edited:)
RATING IN THE CARLEBACH CANNON:  
START FROM BOOK PAGE;  161
SOURCE:

---------------------------------------------------------------
                                               
[START RSC EDITTED EXCERPT: T#61, BOOK PAGE 161]

    "Vasik hu, Hu is faithful."  !According to our tradition, the
Holy Tempel in Jerusalem was destroyed because we didn't love each
other enough.  Every-
[START BOOK PAGE 162; SHOOT THE COMPOSITOR]
-body's Holy Temple, marriage, gets broken for the same reason: 
because we don't love each other enough.!  There's a Holy Temple
between parents and children, between friends, nations; but it
gets destroyed because we don't love each other.  Everybody knows
that Yirmiyahu Hanavi [Jeremiah] wrote the Book of Lamentations. 
All the holy rabbis agree that he wrote it before the Destruction,
when he saw how pathetic we were.  He  wrote it then, because
after the Destruction there's nothing to write anymore.  We see it
all.
    The last passage in Lamentations says, "lamah lanetzach
Ushkacheinu", why do YOU forget us forever?  Hashivenu eilecha
v'nashuvah, bring us back to YOU and we'll come back."  
    I want to share something deep with you.  
    Imagine that a husband and a wife have a fight, G_d forbid,
and get divorced.  Them [typo sic, 'Them', for 'Then'] they meet
two thousand years later, and they're still angry at each other. 
That means they still love each other, because you're not angry at
someone you don't love.  We say to the ONE, to the Only One,
"You're still angry at us after two thousand years -- gevalt, how
YOU must love us!  Please take us back.  Master of the World, hold
out YOUR hand.  We're holding out our hand."
[ENS RSC EDITTED EXCERPT]
                                             
=================================================================


TEACHING #62
RETYPED LIBERATED EDITED EXCERPT; NOT YET CHECKED FOR AUTHENTICITY
Retyped (sa) from:
['The Carelebach Haggadah' [abbrev. 'BOOK'] (c) 2001 Urim
Publications (NYC / Jerusalem ) Editted Chaim Stefansky,
http://www.UrimPublications.com , ISBN 965-7108-31-4 ]
HAGADAH TEXT: "Who knows one"
AchaD MI YODe'a

RELEVANCE TO TEXT:
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edited:)
RATING IN THE CARLEBACH CANNON:  
START FROM BOOK PAGE;  Middle page 162
SOURCE:

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[START RSC EDITTED EXCERPT: T#62, BOOK PAGE 162]

     In Hebrew, pashut means "simple."  It doesn't mean stupid, it
means that something isn't complicated, that it's made up of one
piece.  Most of us are made up of a hundred people all mixed
together in one place; but there's always something inside each of
us that isn't split.  It's whole, complete.  We need to reach that
part inside of us which is one piece, one entity.  It's the most
G_d-like part of us.  G_d is One; 'HE''s not a hundred, 'HE''s
One.  If we're serving G_d with this one piece, we can mamash be
totally connected to 'HIM'.
[END RSC EDITTED EXCERPT]

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TEACHING #63
RETYPED LIBERATED EDITED EXCERPT; NOT YET CHECKED FOR AUTHENTICITY
Retyped (sa) from:
['The Carelebach Haggadah' [abbrev. 'BOOK'] (c) 2001 Urim
Publications (NYC / Jerusalem ) Editted Chaim Stefansky,
http://www.UrimPublications.com , ISBN 965-7108-31-4 ]
HAGADAH TEXT: Achad Mi Yodea -- "Two Tablets of the Covenant"
ShNeI LUChOT Ha_BRIT

RELEVANCE TO TEXT:
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edited:)
RATING IN THE CARLEBACH CANNON:  
START FROM BOOK PAGE;  Page 163
SOURCE:



[START RSC EDITTED EXCERPT: T#63, BOOK PAGE 163]

     The mind is capable of understanding the deepest depths.  The
heart is capable of having something carved in it like stone.{?}

{Note T63}
  
The Torah  says that the two tablets were like a heart, and the
Ten Commandments were carved into them, not written on them. 
Suppose someone says, "Why do you need to hear the ten
Commandments on Har Sinai?  Because G_d told us not to kill,
didn't we know not to kill, not to steal?  Anyone decent knows not
to steal."                                  

    You know what G_d did for us on Har Sinai?  He didn't just
tell us like an article in the newspaper, 'HE' carved the Torah
into us.  The holy Izbitzer Rebbe says, "How did G_d carve into us
not to kill?  Did 'HE' carve into us the words 'don't kill'?  If
you're already on such a low level that you want us to kill, you
don't stop because it's forbidden."  
    He [the Ishbitzer Rebbe]  answered:  "G_d opened gates for us,
and then we know how precious life is.  If you have any taste of
how precious each and every life is, you can't kill."

{Comment (sa):  Elsewhere , as I've input, RSC says, at a Yakar
lecture, If someone steals, it's because they don't know what it
really means to steal from someone.}

    When G_d said, "Don't steal," 'HE' opened gates for us, and
the realization was so deep for us, the relationship between
everything I have and myself.  It's not just a law that this thing
here belongs to me and you shouldn't steal it.  Sometimes when you
steal something from somebody you take away his soul.  You can
kill him -- his soul was so attached to this thing, he could die
without it.                             

    When G_d said, "Honor your father and mother," 'HE' showed us
how special it is to bring children down to this world.  Children
realize, "My father and mother mamash brought me into this world."

    If you keep every 'Shabbos to the letter of the law but it
isn't carved into your heart, you haven't kept Shabbos.  It has to
be carved in until you realize, "I can never do without it"; until
it reaches the deepest, highest place in your heart.  This is
keeping Shabbos.
[END RSC EDITTED EXCERPT]
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TEACHING #64
RETYPED LIBERATED EDITED EXCERPT; NOT YET CHECKED FOR AUTHENTICITY
Retyped (sa) from:
['The Carelebach Haggadah' [abbrev. 'BOOK'] (c) 2001 Urim
Publications (NYC / Jerusalem ) Editted Chaim Stefansky,
http://www.UrimPublications.com , ISBN 965-7108-31-4 ]
HAGADAH TEXT: Counting the Omer: 
SFIRaT Ha_'OMeR

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edited:)
RATING IN THE CARLEBACH CANNON:  
START FROM BOOK PAGE;  174
SOURCE:     

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[START RSC EDITTED EXCERPT: T#64, BOOK PAGE 174]

    When someone puts on tefillin or shakes his lulav, the doesn't
say, "Master of the world, I'm ready for the Holy Temple."  I'm
sure it's important, but we don't say it.  There is only one
mitzva in the world that after doing it we say, "Master of the
world, take me back to the Holy Temple."  That's when we count the
Omer.
[START BOOK PAGE 175]

    You know what it is to be in exile?  You know what real galus
is? For me, it's that one day is like another, one minute is like
another -- just pushing my days through, pushing my nights
through.  I'm not doing anything wrong, but life isn't exciting;
life is boring.

    I want you really to open your hearts in the deepest way.  One
of our holiest masters, about a hundred and fifty hers ago, was
the holy Or Hameir, "the shining light."  He was one of the
greatest pupils of the Seer of Lublin.  
    One night he stopped at an inn, a kretchmere.  And you know,
when a holy rabbi comes in the innkeeper says, "I have a special
room for you."  The innkeeper gave the Or Hameir a beautiful room
which had a big clock hanging on the wall.
    All night long the Or Hameir couldn't sleep; he walked up and
down.  You know, in a little wooden house, like those kretchmeres,
when you walk to the right the whole house bends right, and when
you walk left the whole house bends left.  So the poor innkeeper
couldn't sleep either.  Finally, at three o'clock in the morning,
the innkeeper decided it was no use trying any longer.  "Let's
make some hot tea," he thought, "and bring it to the holy
[START BOOK PAGE 176 -- ENTIRE PAGE]
rabbi.   The innkeeper knocked on the door and brought in the tea. 
Then he asked, "Holy rabbi, don't you like the bed, or is it
something else?  Why don't you sleep?"
    "Oy no, answered the holy Or Hameir, "G_d forbid!  This is a
beautiful room."  The innkeeper asked, "So why can't you sleep?" 
The Rebbe answered, "Let me ask you something.  This big clock
hanging on the wall, did it by any chance belong to my holy
master, the Seer of Lublin?"  The innkeeper replied, "Yes, but
don't think I stole it.  His son was there for two weeks and he
couldn't pay.  So he pawned this clock and he'll come back in a
few weeks to redeem it.  But," he said, "I don't understand.  What
does your sleeping have to do with the clock?"
    The holy Or Hameir replied, "My dear friend, let me tell you
something.  There are two kinds of clocks in the world.  Let's say
a clock strikes one, two, three, or four. All the ordinary clocks
in the world say, 'One hour has passed, one more hour has passed,
there's one hour less, another hour less.'  Oy very, when you her
that, you think, 'Who needs the whole thing,  Let's go to sleep
and forget  it all.' But then there is the Seer of Lublin's clock. 
It says, 'One hour closer to Mashiach, another hour closer to the
great day.'  One hour closer to redemption, one hour closer to
everything holy and beautiful -- you get so excited, how can you
sleep?"
    So you see, I want to bless you and me and all of us.  We need
a completely different clock, a real time change.  May we have the
power of extracting ourselves from time; but above all, my
blessing is that every hour you may realize we're getting closer.

[PARAGRAPH BREAK; PRESUMABLY ANOTHER SOURCE. The preceding Source
as a published tape/cassette, probably Best of Shlomo or maybe
Torah Times.]

     I as once walking on the beach in Tel Aviv, and I saw a young
man sitting there and crying.  I walked up to him and said, "Why
are you crying, my friend?"  He says, "You know something?  I have
everything:  I have money, I have pleasures -- but I also have a
soul, and I don't know what to do with it."

    Do you know, my beautiful friends, there were moments, days,
when we could have fixed the world and we could have fixed our own
lives.  But we were in exile, and we didn't even see the
opportunity. When we count the Omer we say, "Master of the world,
I'm counting again, I'm a free person again. I know what precious
moments are all about. When the moment of redemption comes, I'm
ready.  Between people, too -- do you know how many husbands and
wives could have made it if they had watched for the moments when
they could fix their lives and be close again?
    Between us and the world, too -- the sad truth is that there
were great moments when Israel and the world could have made
peace.  But we didn't watch for the moments. We didn't count the
day.

{Comment (sa):  Cf. Jesus' parable/metaphor, 'you know not when
the bridgegroom cometh.'}
[START BOOK PAGE 177 -- ENTIRE PAGE]
    You know what R. Shimon bar Yochai says?  The first sign of a
holy person is that he's full of joy, full of life.  You know what
holy means?  That whatever you do, you do it with all your heart
and all your might.  
     What does it mean that '' is holy?  That 'HE'"s always thee. 
Holy means that I'm always there when someone needs me.

   You know what a good friend is?  You call him up and ask, "Can
you please do me a favor?" and he says, "Can you call me back in
ten minutes, right now I'm very busy."  You know what a holy
friend is?  You need a favor, and it's done already; you didn't
even have to ask.  You and I -- we need holy friends, holy
moments.

    I'm sure it's clear to yoa and me -- let's imagine for a
moment what would be if all the Jews in the world were the way ''
wants us to be. The world would be ours. If all of us were shining
with holiness ands sweetness, if all of us shone with G_d's
Oneness, any human being that saw us on the street would run after
us and say, "Hey!  You know there's something that I want to know
so badly.  Can you tell it to me?"  
     What a world!  "U'vekhein tein kavod, '', l'amecha, give
honor to Your people, v'sikvah tovah, good hope to the ones who
see YOU, simcah v'sason, happiness and rejoicing and the coming of
the Mashiach."

[THE FOLLOWING PARAGRAPH IS, I THINK, FROM ANOTHER SOURCE; A
published cassette.]
   Peace in Yerushalayim.  Peace in our holy city.  Peace in every
land.  Peace in every city.  Peace in every street.  Let there be
peace.  Just one more tear, just one more prayer, just one more
song, just one more day, just one more sunset, just one more
night.  Just for my children, just for you children, just for all
of G_d's children, let there be peace.

    We count the Omer and we say, "Harachamam, may the Merciful
One bring back the Temple service to us."  May the Holy One take
us back, bring us back, bring us close again to the Holy Temple to
serve YOU -- the One, the Only One.

[SECTION BREAK]

    The heilige Rebbe Nachman of Breslav considered himself a
personal pupil of R. Shimon bar Yochai. Rebbe Nachman, the holy
master, says, "In order to serve G_d you have to learn, you have
to know, three lessons. 
    The first lesson is that you must learn how to walk, and you
must learn how to stand.  When you do a mitzvah, when you do
something good, you're walking in G_d's ways.  When you're
praying, you stand before the Only One.  But only those who are
walking know who to stand, and only those who are standing know
how to walk.  This is the first lesson.

{Comment (sa):  Cf. "Walk the walk and talk the talk." (USA, Afro-
American.)

     The second lesson is a bit harder: learn how to fall and how
to get up.  If you are falling, don't be sad; you know G_d is
teaching you how to get up.  If you don't fall, how can the One,
the Only One, teach you how to get up?
[START BOOK PAGE 178]
So when you're falling, let your heart be filled with joy, because
the Only One, who knows and can teach you , is showing you how to
get up."	

    The third lesson is the hardest:  I have a feeling that this
lesson is about you and me, about all of us.  What do you do when
you're falling and can't get up?  What do you do when your heart
is so broken, your spirit is so destroyed, that there's nothing to
hope for, nothing to look back to? Rebbe Nachman says, "In  the
meantime, keep on walking; in the meantime,  keep on praying; in
the meantime, keep on loving, until the day when it's revealed to
you that you never fell.  How could it be possible to fall when
the Only One is holding you so close.

{Comment (sa):  Cf. PVK on St. John of the Cross, "the dark night
of the soul".}

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[END MY RETYPE OF SAME]
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