;.cRSC, Excerpts, Ziv Ritchie Booklet "Peace" (c) 1997
;.l1,1,65,66,1,0,10,75,192,2,127,10,0,
;.l2,15,75,192,2,127,15,0,
;.l3,20,75,192,2,127,20,0,
;.l4,25,75,192,3,127,25,0,
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=scezrpea < (=scep1c + =scep1d} < ... =scepeace.* )
pre-docs include: =scep1a < =scep_1 

I'LL KEEP THIS IN W.EXE; DON'T DO A T.EXE INTO *.TXT

R. SHLOMO CARLEBACH -- EXCERPTS FROM BOOKLET Titled 'Peace'
Produced and distributed by Ziv Ritchie

The booklet notes on the last page that (at least as of itspublication, 1997):

"Books of Rabbi Shlomo Carlebach's teachings are available at:

Mount Zion Books, POB 61429, Jerusalem, Israel; Tel/FAX: (02)-624-2891; email:  books@zionbooks.com  [and at ]
The Rabbi Shlomo Carlebach Center, Givat Avot 454/6 , KiriyatAraba, Israel  (02)--996-1805
                                                               
As of November '03 Ziv Ritchie was still selling his booklets etc.at outdoor get-togethers, so I don't reckon he's yet bought ayacht from the net profits.

===============================================================
EDITORIAL NOTES:

Parentheses (xxx) occur in the printed text, and are the editor'sadditions.  My remarks are enclosed in [ square brackets ].
My Comments are enclosed in {squiggly-braces}

** I'll keep this in W.EXE; makes it a bit more unreadable.
I'm still not comfortable about repro'ing something that somebodyelse produced and sells.
Mostly my reason is that I already did most of the input work whenI needed something to do, and I'd rather not waste the effort. Also, Ziv Ritchie's publications are a bit hard to find and get. And I've only repro'd excerpts, not the whole thing.  And maybethis will encourage folks to go out and by the booklet.

CAVEAT LECTOR:  These are merely excerpts, some verbatim but manycondensed & paraphrased; you should order & buy the booklet; theprobable net profits may help keep one family in felafel  for aday.  {np-e1a}

APOLOGIA PRO VIA SUA #22:  Maybe with these paraphrases I suggestsome ways in which one might, for some but not all purposes, edittranscriptions of RSC.

EDITORIAL NOTES:
I'll enclose verbatim quotes [from ZR's booklet 'Peace'] in"quotes".  
l2
I'll try to use genuine "double-quotes" not 'half-quotes'(though I've hitherto used half-quotes; saves ink).
l1

I'll try to set off my paraphrases in   /slash_backslash\ 
l2
(although hitherto I've just omitted quotes; saves ink)

l1

To indicate elided text -- that is, to indicate when I omit wordswhich RSC is noted as saying -- I'll try to use [...] , 
l2
(although hiterto I follow common practice by simply using ...  (3-dots without braces. )
l3
I never  3-dots to indicate a  Caen-pause 
l4
(after Herb Caen, San Francisco Chronicle, ca.1956, who termed it '3-dot journalism')

l3
But others, notably EW, do so.  

When I encounter that in a printed text, I noted it as'3-dots transcript' etc.

l1
TECHNICAL NOTES:
This doc input under MS-DOS / W.EXE (8.2); 
best read under W.EXE; 
otherwise convert to ASCII 
("Plain Text" in Microsoft's proprietory obfuscatory terminology)via EinsteinWriter's T.EXE (or ETRANS.EXE) and load into your petMicroSoft Brontosaurous, e.g. WORD XP
-----------------------------------------------------------------


SOURCE INFO:

CAVEAT:  These excerpts are not all verbatim excerpts; some are mysummary paraphrases.  I tried to flag verbatim exccerpts with'half-quotes', but did not do so consistently.  So you'll have tobuy and refer back to the printed booklet.
I should have used "full quotes" and left the half-quote, the'apostrophe' for contrac'shns and for 'concepts'.



APOLOGIA PRO CHUTZPA SUA, #92:
{I'm assuming that, generally speaking, and subject to exceptionsfor value-added, the teachings of RSC are in public domain. Though this position doesn't feel more than maybe 2/3 right; so Ireckon it needs qualification.}

{N.B.:  It seems clear, from some of the superfluous phrases thatI've elided, that this was a verbatim transcript, at least in thesense that, at least within a passage, none of RSC's words wereintentionally omitted.  [I'm pretty sure that the editor usesellipsis (3-dot) only to indicate a pause in the speaking, not aneditorial elision.]  But if may be that the editor added orchanged a word or two here and there; eg, in the preceedingpassage, I don't recall RSC using the word 'spiritually?. Although one is continually bumping into new thoughts, and (lessoften) new phrasing, in what one finds -- is given, that is -- ofhis teachings.}

Microsoft SNAFU #2Q:  Saved WORD XP (under Windows 98) (*.doc)file to 'Plain Text', then did a GET into EinsteinWriter (W.EXE8.2).  Apostrophe's , " , and I think (breaking) hyphens --  and(non-breaking) free_underlines come out as question mark   ?  

l2
{np-e1}
{Note (sa):
{Ok:  in a hypertext edition, we'd then be able to clickright over the the referenced passage from the Ishbitzer, anddisplay it in a second (split-screen) Window.

l3
{Windows may have been a great idea, but mostly it'sused only to open sequential, not juxtaposed, Windows(for which one really should have the equivalaent of avery large, or multiple, screen; I gather that thepro's, eg at Nasa and the Stock Exchange, do that).  
So Windows is mostly used for people who never like toput anything away; never like to tidy up the house.  AndWORD is written predominantly for illiterates who aretrying to pass for high-school graduates.}
l1

Polished to ***
======================================================= =========
.p


R. SHLOMO CARLEBACH -- EXCERPTS FROM BOOKLET Titled 'Peace'

INTRODUCTORY NOTES:

Cover: 'Peace" Rabbi Shlomo Carlebach

Cover shows RSC giving the Peace Sign {(erstwhile WinstonChurchill's victory sign)

The Rabbi is, insofar as one may properly infer from this fadedphoto, smiling quite broadly; but this does not necessarily implyironic intent.

Title page reads: 'Peace"  -- Rabbi Shlomo Carlebach  Zt'l
Copyright 1997
[by whom and by what right copyright ain't said;  nor where; nocircle-C
maybe by the Pie-in-the-Sky Registry]

Apparently a single teaching (not, as I'd hitherto guessed,  partsof two teachings pasted together).  Probably given at an eventattended by if not hosted by the Editor/Publisher, who is probablyZiv Ritchie in Kiryat Araba.  Probably a verbatim transcript,maybe with a few elisions, which were probably only of sideremarks, not of substantive remarks.  Probably no editing, exceptto insert a few clearly-noted translations of Hebrew terms.  Nopoliticization, except that the Editor bold-faces passages heconsidered of possible political relevance.

SUMMARY OF POLITICAL CONTENT OF THIS TEACHING:  
Israel should return the Territories, but only in exchange for theLouisiana Purchase.

[ In short:  This booklet is a solid publication of a RSCTeaching; no more political than usual from any member of theIsrael Jewish religious community.
It would surely merit republication without change in anyanthology of RSC teachings. ]

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

PASTE-IN SUMMARY FROM my =scRGb 

   
Booklet:
1997:  'Peace" , RSC excerpts compiled by, presumably, ZivRitchie, Kiryat Arba

pp90 [Booklet is 90 pages long ]
per page:  about 19 lines of text, about 45 chars per line

2 photos:  RSC with a dude on a park bench -- maybe Central Park;RSC with a distinguished rabbi -- I don't know who -- on podium ata concert.  Both photos would need enhancement for republication.

Cover, blue on white paper:
Cover reads only: 'Peace" -- Rabbi Shlomo Carlebach
Title page reads only: 'Peace" -- Rabbi Shlomo Carlebach Zt'l   copyright 1997
[does not say who nor how copyrighted; no circle-C; so probablythis is merely a claim, not a statement.]

Brief description/evaluation (sa):  
Solid, serious material.
Suitable for serious students; but accessible to novices like me.
A political statement it ain't.
RSC seems to have tried to keep politics out of his talks; but Ithink it's fair to say that he was in sympathy with, within themainstream of, the Israel Jewish religious community.  
No sources given.  
Has the feel of a verbatim transcript, with only digressions etc.elided; maybe a little bit of  very responsible, editing.
{np-1}

Reads like selected but unedited excerpts from one or two or a few(only) transcripts;  most of the excerpts seem to followcontiguously.     
I'd guess, from the typical repetitions and miscellaneous shtuyot 
l2
(GLOSSARY:  'shtuyot':  
a technical term, meaning (loosely translated, of course),'essentially superfluous rhetorical embellishmentsenhancements & ornamentation etcetera') 
l1
that this is a verbatim transcription.

Parts, but not all, are similar to, but I think not taken from, atalk at Yakar ca. 1993 which I've transcribed.  So I'd guess theseteachings were given ca. 1993; there's a passing reference to the(Madrid, I assume)'Peace" Conference.

[[ Some Roman said of the Romans: 'They make a desolation and callit peace." ]]

Might have been a talk hosted by Ziv Ritchie or by Dr. JoshuaRitchie; but that's only a guess.

==================================================================
.p
================================================================
End Introductory Blather:
This is p3 of =scep_1 , start Edit of =scepeace.*

START EXCERPTS FROM Ziv Ritchie's Booklet, 'Peace'

Annotations by (sa), to be Deep-Six'd so =sascpeas

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


(p2):  
"Do you know why there is no peace in the world.  Because theworld is into force.  First they force war on each other, now theywant to force peace upon each other.  But it doesn't work.  Peaceby force isn't peace.  Peace is the most non-force in the world."
{np-2}

(p2-3) 
/RSC says there's a story that the Rimminover Rebbe said that:\"The way G_d created us, by our very nature, we can see from onecorner of the world to the other."
{np-5}                    

(p3):   /The Light that was created on the First Day was not thevisible light (the Sun and the Moon were created on the 4th day).\ {np-3}

/The Riminover Rebbe on Light of  Prophecy.\

(p4):  
The Zohar says: "'When someone is talking, we only hear 10 percentof what they're  saying, we only hear 10 percent of what they'resaying. But now we come to the even sadder thing.  People onlyexpress 10 percent of what they want to say."
l2

{Repetition sic in booklet; so I'd guess that this booklet isunedited, though maybe excerpted, from a verbatimtranscript(s).}
l1

RSC:  /So when someone talks to us, we only hear a very small bit-- using this illustration,  we would say: one percent -- of  whatthey had in mind.\

/And that is why\ "Moshe Rabbenu was stammering until Mount Sinai. Because Moshe Rabbaenu, like his tongue refused to move.  "If allI could say is ten percenet of what I want to say ..." [quotes & 3dots booklet]"  Moshe Rabbenu is so perfect, so G_d-ly and sodivine he doesn't want to say just ten percent."   

------------------------------------------
REFERENCE NOTE (sa):

[that Moses stammered is is from a well-known Midrash on the text 
(Exodus 4:10:  
Metsudah Rashi:   

'I beg you, LORD, I am not a man of words" not since yesterday,not since the day before" not from the time You [first] spoke toyour servant, for I am clumsy [slow] of mouth [speech] and clumsy[slow] of tongue [language].

V-Y-AMeR  MoSheH  AL '':  
KI  ADoNI  LAo AISh  DBaRIM  ANoKhI  
GaM  M-TMOL  GaM  M-ShiLShiM  
Gam  M-AZ  DaBeR-Kha AL  `avDe-Kha, 
KI KhavaD  PeH  V-KhvaD LaShON  ANoKhI

(Cf. Exodus:  6:12; also Exodus 6:29
'I whose lips are covered" (Metsudah):  
V-ANI `oRaL SHPaTIM                       

[elsewhere translated (Jerusalem Bible, 6:12, 6:29) :'ofuncircumcised lips':  

 
The Midrash 
l2
(or maybe it was the Koran; but maybe the Koran is in largepart Midrash) , 
l3
as I recall having read in English a description of itsomewhere 
l1
was:
When Moses was an infant, it was prophecied to Pharoh that hewould challenge the power of Pharoh.  So they took him to Pharoh,and put before him Pharoh's golden crown, and a hot coal.   Theinfant Moses, attracted by the light of the gold, began to reachfor it, maybe to put it in his mouth, as babies do .  But theAngels,  knowing that Pharoh would kill the infant Moses if heseized Pharoh's crown -- redirected his hand to the hot coal.  SoMoses took that and put it in his mouth; and thereafter hestammered.}    

-----------------------------------------------
{np-4s}
 

(p6):   
An in-group USA Jewish joke, probably from the'30?s:  Moses,unemployed, applies for a job as a radio announcer.

/But from the time he starts giving the Revelation at Mt. Sinai,Moses no longer stammers.\
{np-6}


(p6-7):  
"it's the same as hearing, right.   Seeing and hearing have becomeso diminished.  This is all because of the Tree of Knowledge. When someone is talking, am I listening to him, or sitting thereand judging.'

(p7): 
"the big chiddush is that after Mount Sinai, G_d broke down thewall."

(p8): 
"The non-Mount-Sinai people"{np-3a} 
/are enmired in political apathy; or better, 'anomie'; peoplerefuse to become involved in large-scale problems.\

(p9) 
"Everybody is talking long-distance today."

-------------------
{Comment (sa):

[Or to put it the other way'round:  To be truly Jewish is to care;
'V-AHav-ETa L-Re`a-Kha KaMOKha" 
(and to love your neighbor as yourself.)
l2
[ the Metsudah Siddur translation is: 'to love my fellowJew'.
That translation strikes me as tendentious and not supportedby the text.
l3
This is only one of at most two places in that Siddurwhere I have that impression.]
l1

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

(p9-10)  
"Rabbi Nachman says: The air carries the voice.'"
"'Avir' in Hebrew, air, comes from the word 'ohr'(light) and (theHebrew letter) 'yud' of G_d  
[in the Tetragamaton; Yud_(K)ay_Vav_(K)ay]
You can't live without air, because basically, the greatestrevelation in the world is air.  {np-6}
You cannot live without air.  You cannot live without a certainamount of light of G_d ." 

(p11): 
"the closest thing anybody can get to the Baal Shem Tov was theold Lubavitcher Rebbe" 
l2

{NOTE (sa): [RSC used the term'the old Lubavitcher Rebbe" torefer to the predecessor of  R. Menachem Mendel Schneersohn,who was/is referred to as 'the Lubavitcher Rebbe'.]

l1
(p12)
"So Rebbe Nachman says:  when people love each other, when peoplereally love each other, then the air is so pure. ..."
"the first thing that happens when you hate someone is; you do notsee them anymore."

(p13):      
"You know it's actually in the Torah what Rebbe Nachman says.  Itsays 'And his brothers hated him.' (v'lo yachlu dabro l'shalom)"  

V-Lo   Yachlu  dabro  l'shalom:
V_Lao  YaKhLU  DaBRO  L_ShaLoM       (Exodus 37:4)

"They couldn't talk peacefully with him anymore.
When you hate somebody, you cannot talk to them.  it'sheartbreaking.  It's mamish ... 

l2
[3 dots booklet; presumably, as usual,  indicating a pause bythe speaker, not an elision of the speaker's words by theeditor]  
l1

"You can throw words at them.  You know, we're talking aboutcommunication, talking to each other ..."

l2
[3 dots original; almost surely used only to indicate thatthe speaker pauses; for here the paragraph ends

l1

(p14):
"Rebbe Nachman says ...  when you hate each other, there is atornado in the air [sa: aether] ...
"A tornado makes a lot of noise.  And it doesn't carry wordsanymore." {np-6a}

l2
{np-6a}
{Comment (sa): because the air twists around and around (sa).
l3
Cf. Milareppa on tornados.}

l1

(p14-15):  
"I remember one time, I came to a house, I didn't believe what Isaw.  The husband and wife were fighting with each other like ...[3_dots booklet ] I mean, are you stupid?  You invite a guest,behave for five minutes, right.  Maybe this was their bestbehavior.  I don't know how they behave when I wasn't there!  Andthen not only that, the way they were talking to the children. I'm  mean [sic,'I'm mean', Freudian slip for `I mean'] , today Iwould have walked out, I'm more strong inside.  They were mamishputting the childen to shame in front of me. [...]"

(p15): 
"In that air you can't talk.  Because [...] the tornado is turningeverything around."

(p16):  
"I don't want to say anything bad.  I don't want to makeeverything politics, but how can you make peace if someone doesn'thear what you are saying?" {np-6b}
l2

[The Editor puts 'how can you  make peace if someone doesn'thear what you are saying?" in bold.]

{np-6b}
{Footnote (sa):
FOOTNOTE TO:  "how can you make peace if someone doesn't hearwhat you are saying?"
{Comment (sa):  But one must not anthropomorphize thePalestinians; they are simply exploding diplomats (ofexpendable rank), emissaries of the several competingtyrannies that encircle Israel.}

l1

(p16):
"When the Lubavitcher Rebbe first came to America, the first thinghe said is, 'We have to purify the air.  Because the air inAmerica is really terrible.  You cannot utter one holy word.'"{np-8}

(p17):
"Have you ever noticed, before a storm, it's quiet.  Awesome. 
[...]  When G_d spoke to us at Mount Sinai, the one second whenG_d spoke to us, the whole world was quiet."

(p17-18)
" [...] the paskuk (passage) '" oz l'amo yiten"  (G_d is givingstrength to His people.) You know who said it?  Bilam . [...]
 He was mamish blessing them with peace.  G_d was giving themdivrei Torah (words of Torah) which would bring peace to theworld.  You know, even our biggest enemies, there were momentswhen they knew what we are."

(p18-20)  /Holocaust anecdotes.  The general who said, if ourleader didn't order us to hate the Jews, I would become a Jewmyself.  

Annecdote of spiritual resistance:  The Rebbe who, as everyone isbeing forced into the deportation train, stands still and davens. A Nazi sees him and protects him, and says,\ "'Do  you know thatwhen you pray, G_d always answers.  He [ the Rebbe ] just ran offfast.  He [the Rebbe] said,'I don't know if it was Eliyahu HaNavior one of them, but at that moment, it was one of them.'  Youknow, sometimes Eliyahu HaNavi is mislavush (disguises) himselflike that."

(p20)
"Whenever you want to talk to a person, you have to tell thisperson, 'There has to be utmost peace between us.  Because ifthere is no peace between us, I am wasting my time and you arewasting your time."

(p20-22)  /Reference to 'Madrid 1993" Peace Conference.  (Briefly,RSC does not appear to have believed that it would bringMeshiach.)  He apparently believed that if only the participantswould first interact in an atmosphere of peace, the prospect fornegotiating peace would be enhanced.\

(p22) 
"When you talk to somebody, unless there is not anything inbetween you, no tornado in between, they do not hear you.  Andalso, something else, they don't see you.  Because you're too faraway.  You know how heartbreaking this is?  You can stand next toa person physically, but mentally and spiritually they're so faraway, they don't see you."

(pp23--25)
"When Yaakov was talking to Eisav, it says, 'He was bowing downseven times, 'ad gishto ad achiv', until he reached his brother. That means he walked from afar and every few minutes he boweddown.  So the world {np-g8a}

l2

{np-g8a}
{GLOSSARY (sa):  'the world':
by 'the world" RSC means 
l3
(again, this is one of the terms in his personal, 
l4
('customized" as PVK would say) 
l3
quaisi-Talmudic 'shorthand': 
l2
'the world" = all who comment on this point but are notversed in traditional Jewish commentary.}

l1
thinks that he was bowing down to Eisav.  Obviously Yaakov was notbowing down to Eisav.  So the Zohar HaKadosh says 'ad gishto' ,until he got close, 'ad achiv'.  But it should say, 'ad gishtol'achiv'.  Until he reached his brother . 

l2
{Note (sa): 
[Ie, RSC notes that the conventional understanding of thispassage could be substantiated only if the text had read     "l'achiv"      not    "ad achiv":  ]

l1

"The Zohar HaKadosh says, he was bowing down before G_d.  He waspraying that when he gets there, he should only talk to hisbrother [and not to an enemy].  Because Eisav was his enemy also,right.  So mamish Yaakov brought down [3-dots text] [I am bowingdown] Because I want to talk to him.  When (p24) we talk to eachother, we should just be brothers.
 
"So for five minutes, they were just brothers.  But then it saysEisav went right back where he came from.  You know, it's like,for a few minutes in the history of the world [ie, immediatelyafter the drama of the first Oslo Peace meeting], the world wasour friend, right, and then they go right back again.  But atleast it happened for two minutes.  So it says, if there can everbe peace in the world, it's because Yaakov and Eisav really pavedthe way so that eventually nations could get together.
"That's what the book of Bereshis is all about.  Until the parsha(chapter) 

l2
{Note (sa):  [but more precisely, parsha's (the traditionalJewish division) do not correspond to Chapters (thetraditional Christian --  monastic, I assume --  division.}
l1

Vayeshev, Yaakov is fighting Lavan and Eisav.  Like Yaakov ispaving the way for us to fight off the nations of the world.  Thenthe chapters [parsha's, to be precise] ,'Vayeshev, (p25) Miketz,Vayetze, Vayechi --  , it's [tales of ] us Yiddden [living andfighting] amongst ourselves.  Oy vey.  Just take it, fightingEisav, is just maybe twenty pasukim (sentences).  Lavan is oneparsha.  Yosef, Yehuda, and the brothers,  it's four parashas.  Meaning to say, it is easier to make peace with the nations of theworld than it's possible [to make peace] inside.

"You know what the Ishbitzer says, 'Vayeshev Yaakov'.  Yaakovwants to live peacefully, and then began the sadness of Yosef.  Sothe Ishbitzer says like this: 'To fight off the nations is not sohard. [...]" {Cf. Editorial note {np-e1}}

l1
(p25-27):  Brief note on the Yishmael/Yitzhak conflict:
"I don't really want to discuss it.  I just want to (p26) throw itat you. [...]"
"Hagar was the (p27) daughter of Pharoh. [...]

l2
{REF: TEXT:  Rashi on Genesis (LeKh-LKha) 16:1:  
BaT PaR'oH HaYTaH , 
She was the daughter of Pharaoh}

l1

"So when Sarah left, Pharoh, as a gesture, gave her one of hisdaughters.  

l2
{Rashi, loc. cit (on Genesis (LeKh-LKha) 16:1):  "When he[Pharaoh] saw the miracles which were wrought for Sarah hesaid, 'It is better that my daughter be a handmaid in thishouse [of Abraham] and not a princess in another house."}
{np-9}
l1


"So Hagar was a princess. [...] in the house of Avraham she [ was]treated as a princess."  [RSC adds:  as were all the servants ofAvraham]
                            

(p27-28):  RSC adds:  /As was "the maid [female servant] of Rebbe.Rebbe was the one who put the Mishnayos [Mishna] together. [ ...]
"there are a lot of stories in the Gemorra:  When the Chachomim(Sages) (p28) didn't know a halacha (law), 
l2
{Glossary (sa): ['halacha', conventional translation [Jewishreligious] 'law'; but better 'the way to go' [according topre-exilic Jewish tradition as recorded in the Talmud}

l1

they asked the maid of Rebbe.  That means, she was so much a partof the household that she was learning (Torah with them)." {np-10}

(p28):  
[And similarly, as recounted in Gemora, with ] "Tevi, the socalled slave of Rabban Gamliel.  The Chachomin didn't know all thelaws of Succah, so they asked him about sleeping in the Succah 
[...]"

(p28-29):  /Although Christianity preaches 'turn the other cheek',in practice Christian nations have responded to aggression withdisproportionate counter-aggression.\

(p29): 
"Avraham is chesed.  Avraham is mamish ultimate love.  And Sarahis mamish gevurah (strength) {np-11}.  To keep it in balance [...]

l2
{np-11}
{Remark (sa): or some --  Aryeh Naftali, at Meor Modi?in, ifI recall --  see 'gevurah' as limitation.}

l1

"Avraham had the yeshiva (School for Torah study) for men, andSara had the yeshiva for women.  Sara was running the yeshiva forwomen.  Because Avraham and Sara were mamash fixing the world."
{np-12}

'The men have to bring chesed to the world, and the women have tobring, not gevurah by (p30) itself, but chesed she_be_gevurah 
(kindness of strength) {np-13} or gevurah she_be_chesed (strengthof kindness).  It is keeping love in boundaries.  !Do you knowwhat love in boundaries means --  To know whom to love and whomnot to love.{np-14}! [preceeding sentence boldface by editor ] 

l2

{np-14}
FOOTNOTE TO: Do you know what love in boundaries means --  Toknow whom to love and whom not to love.
{N.B. (sa):  {Ie, RSC is here, or so it seems to me, thoughthere's no direct text support for it)  addressing theliberal 'conventional wisdom' that sentimentalizes andromanticizes the Palestinians.
l1

(p31):
"You know what the world is all about --   They express their lovein the most stupid, wrong places!"{np-15}


(p31--32):  /RSC criticizes the failure of the Papacy (under PopePious, as I recall reading) to oppose the Holocaust; andcriticizes the nations for neglecting to help Israel establishitself as a viable state.\

(p32):
"You see, don't take me wrong.  I said it a thousand times. 
{np-16} I have nothing against our [Arab] cousins. {np-16a} 

l2
{np-16a}
{Note (sa):
[That is, the Jewish and Islamic peoples are 'cousins' in thesense of both being descended from Abraham/Ibrahim, viaYitzhak and Yishmael, respectively.  And of course,historically, Islam stems in large part from Judaism.]}
l1

"I'm sure the little Arab on the street is sweet as sugar.  Butwho talks to them.  We only talk to the murderers.  We're nottalking to the good people. It's heartbreaking, right.  Why aren'twe talking to the good people.  Because the good people are afraidto open their mouths.  Do you think they're only terrorizing theJews.  They're terrorizing each other more than anything in theworld!"  {np-17}


(p33):  /RSC recalls a visit to Union of South Africa.  He iscritical of Archbishop Tutu.\ {np-17e}


"You know, when I was in South Afraica, I had the privilege ofstaying in the Black hotel.  

l2
{Note (sa):
There's bound to be a story here; Alon Teager, in SouthAfrica, from the Moshav Meor Modi'in chevre, might know it,for I'd guess that when RSC made his visit, racialsegregation was strictly enforced, or at least adhered to.}

l1

"It was so cute, you know, the cutest.   They all came to myconcert.  You know, they couldn't pronounce my name.  The only Jewthey know is (p34) J.C.  So they call me Master J.C.  I go in themorning to the restaurant and all the waiters and waitressessay,'Master J.C. has come.'"

(p34):
 "You think without politics we couldn't make peace with theArabs.  We could have, a thousand times.  But the world thinks --politicians, right." {np-18 -- Media Bias MB}

(p34-35):
"But let's just talk about Hagar and Sara.  Sara is gevurahshebechessed -- holding back, before you give, ask yourself,'Is itto help people or to destroy people?'" {np-19}
l2

{np-19}
TEXT: before you give, ask yourself,'Is it to help people orto destroy people?' 
{Comment (sa):
{And this is, though I hadn't known it's from the Talmud:'Those who are kind to the cruel end up by being cruel to thekind.'

l1

(continuation, p35):
"And Hagar, the moment she got married to Avraham, said 'Sara,you're fired from being the Rosh Yeshiva.  I'm taking over'. 
Yishmael is chesed without gevurah. [ ... ]" {np-20}
 
"But if you do only chesed without gevurah a little bit, {np-21}
you always end up giving your money to the wrong place. [...]"{np-22}
l2

{np-22}
[So halacha says, Give something -- and with a smiling face,with words of encouragement -- to everyone who asks; butdon't be a chump about it.]

l1

(p36): 
"I want you to realize, you think Hagar was just a little domestichelp?  You see, if she even thought to become Rosh Yeshiva 
l2
[head of the" archetypal -- Yeshiva for girls], 
l1

she was on the level, right.  Didn't she have clear prophecy?  Shespoke to angels.  It wasn't  
l2
[as the pshat of the portions in Genesis imply] 
l1
that 
l2
[to put it in terms of a contemporary Israel example] 

l1
Avraham brought this little Phillipino girl to help Sarah, becauseit's cheaper.
 
"And to be the wife of Avraham, for good or for bad, is not sosimple. {np-23}


(p37-38): 
"Hagar" [...] "had vessels for the holiest.  [...] The only thingis, her mistake was she thought you could run the world just withlove, without geveurah.  You can't.
"Okay, so the angel said to her,'You have to go back.  I know it'spainful for you because you want to teach chesed to the women, butthat's (p38) not what women are for.  Women are there to balancetheir husbands.'  Nor against but balance.  Put it in the rightframework, right.  Today, most marriages, if they are 'good', thehusband and wife have very little to do with each other.  Theydon't balance each other, they just tolerate each other, love eachother.  They have to balance each other."

(p39-40):  
/It was after Avraham --  and Sarah [though this is not in chumash(sa)] -- prayed for Avimelech (and for all the Philistines, forthey had all ceased to bear children) that Avraham and Sarah hadtheir child.\  
"You see, if you only pray for yourself, you have trouble. TheGomorra says:  "If you need (p40) something, pray for someone elsewho needs it also." {np-24}

(p40):  /When Yishmael mocked Yitzhak [mamash, Chumash], what hesaid was:\ ]
"[...] 'You are not the son of Avraham, you are the son of Avimelech.' [and hence a mamzer (illegitimate)]. 
[...]

(p42): 
"In the Koran it says mamish 'Mefurash' (explicitly) thatJerusalem does not belong to the Moslems.  It says so. `Our cityis Mecca.'  That's it."

(p43):  /Jerusalem belongs to the Jewish people by Divine edict.\
{np-25}

(p43): 
"I want you to know something.  I want one thing to make clear toyou;  The fight is not between them and us.  They are puppets inG_d's hands."

(p44):   /Israel belongs to the Jewish people by Divine edict.\
{np-26}

(p44-45): 
" [...] Israel is the (p45) chosen people, because G_d says,'I amgiving Israel to my people. [... ] 
But if it's not true, then it's a gevalt, right.  Heartbreaking."
l2
{Comment (sa):  I don't understand the preceedingsentence+comment (11 words).}

l1

(p45): 
"You know, we wer3 hoping, when we have the Land of Israel, thatthe people who run the country will be connected to the people. But the saddest thing in the world is, they are not.  It's aGoyishe place.  I don't mean a Goyishe place.  It means that doingsomething without being connected to the (p46 people ..." 

l2
[3-dots text; apparently RSC did not complete this sentence,nor clarify its thought to his satisfaction}
l1

(p46):  
"The word Rebbe  [ in contrast to 'Rabbi' ] comes from the word [or Hebrew root] Rav -- Yud .  Yud is G_d's light.  A person whogive you a lot of light.  Not someone who sits in his officeraising funds for his shul (synagogue)."

(p46-47): 
"I have the privilege of seeing mamish good Rabbies 
l2
[printed text sic, Rabbies.
l3
{Rabbies are very dogged Rabbi's, but intemperate. (sa)} 

l1
"The Punivicher Rab, when he walked on the street, he hugged everyYid on the street.  He knew their names, the names of theirchildren.  I want you to know, the heilige Alexander [Rebbe] had400,000 Chassidim before the war [WWII].  Ger had around 500,000. Bubov must have been maybe 200,000, and Bels also had around200,000."

(p47-48):  Annecdote of the Alexander Rebbe.

(p48): "Democracy means that the leaders are connected to thepeople."  /(E.g, in Israel, to the 'settlers'.) 

(p48-49): " You know why the Arabs are a little bit better?  (48) Because the Gomorrah says that when Avrahom Avinu died, Yishmaeldid Tshuva.  It says,'Vayikvor oso Yitzhak VeYishmael" (Yitzhakand Yishmael buried him. 
l2
[SOURCE:  Genesis (ChaYI SaRaH) 25:9 -- 

Vayikvor   oso Yitzhak  VeYishmael
Va_Y_QvoRU ATO YiTzChaQ V_YiSM'eAL BNIO "

l1

Yishmael was older than Yitzhak, but yet he gave kovod (honor) toYitzhak; Yitzhak is first {np-27}
"From that [ie, on that basis] the Gemorrah says [ie, infers] thatYishmael did Tshuva (repentance). [...] In a certain very deepway, the Arabs give us more kovod than the Christians do.  Besidesthe hatred, which I don't want to get involved [in discussing].  
    
"You know in Spain, as long it was a Moslem country, there was agolden era for us Jews.  The Jews had the highest positions, andthe learning was the highest, because they had mamish respectbefore the Jews.  Because since Yishmael did Tshuva in the end 
l2

[editor adds: "(of his life)"]; but my (sa) hunch if not hitis that RSC meant something deeper than that] 
l1
what he left is:  You have to have respect (p50) before a Jew."

(p50-51):
 "There was a big convention to bring peace to the world. [...]There were more than 2,500 people there, and out of the 2,500people, there were more than 2,500 people who were Jews. Heartbreaking.  Every Jew there belonged to another religion. 
{np-28}
[...]
"Suddenly I hear the head Sufi on the microphone.  He said,'I wantyou to know, the Jews are the heart of G_d, Jerusalem is the heartof the world.  Is it possible that G_d should not give Jerusalemto the Jews.  It's theirs." {np-29}

* (p52):  
/Annecdote of a tank-driver in the 6-Day War, who is rescued by anEgyptian who says (as one might be tempted to do when addressingeven a sand-trapped tank) that the Jews are fighting on the sideof the LORD.\ {np-30}

(p53):  
"You know what is hearbreaking?  90% of the world is good.  90% ofthe world doesn't want killing.  The problem is; they are silent.[...] I would say, in the time of the [Nazi]
 Germans, 95% didn't want it to happen, but it did, because theydidn't say anything.  Nothing."

(p54): "Why are we Yidden silent!?" [...]
  
(p54-55):
/RSC was in a hospital for wounded soldiers.\ 
"I said, 'You know what war is why are you silent?' Theysaid,'What can we do?'  I said,'This was not your spirit when youfought in the war.'  So one Yid says,'I don't have strengthanymore.' There is a pssasge that says,'Harem kashofar kolecha'. You have to raise your voice like a shofar."

(p55-56)
"You see what it is, the hardest thing is to be a Jew.  Because onone hand I see how much the world persecutes us, and I am so angryat the world.  But anyway, on a very high, deep, deep level, Ihave to know it's my fault, because, I have to love them first. Because if I wait till they love me, it will never happen.  Wealways have to do it first.  We were the first to believe in G_d,we are the first to have to go out into the world.  It takes a lotof strength."

(p56):
"I have to tell over a Torah from a black brother, a taxi driver[probably in NYC] [...]

(p56-58)  Annecdotes of Israeli soldiers giving water tosurrendering Egyptian soldiers in the 1967 War.

(p58--End):  RSC answers questions:

(p59): 
"You don't have to love the government.  I promise you, you don'thave to.  If brother Rabin will do Tshuva (repent) one day,anedcall you up, 'I want to come over for Shabbos in Efrat.'  Thengive him some vegetarian cholent."

(p61):
"Right now is not the time to cry for them 
l2
[Palestinians killed in this low-grade war for theterritories of Judea and Samaria 
l3
[nobody wants Gaza]] 
l1
because we are so busy crying over our own."

(p62): 
"It has to be between ;people.  You can not make peace withterritories.  Rabbi Nachman talks about it all the time: 'Peace isnot between ideas, it's between people."

(p62-63):  Annecdote of Reba Dovid Lulover 

(p63): 
"At this point there is nothing much you and I can do [to bringpeace], but we have no right to stop praying for it."

(p63): 
"I met a lot of  Arabs form [sic, form, typo for from] othercountries.  They are a little bit like princes, they have a littlepride.  The Arabs in Israel do not, because it is not their land. 
[...]
l2
[I here elide a remark that could be mis-taken out ofcontext.  I'm not real comfortable about doing so. ]
l1
" They walk around with dark faces  And it's not because weoppress them.  It's because they are not in the right place.  Thisis not their country." {np-31}

(p65): 
"The Zohar HaKodesh says,'Eretz Yisroel (Israel) is G_d's bedroom. You know what a bedroom is?  Where you have secrets with yourwife.  This is the place where G_d has secrets with us Yidden(Jews).  Just us and G_d. [...]
l2
{Note (sa): RSC also states this, as I recall, on one of theYakar lectures that I transcribed.

l1
(p66):  Addressing the question:  why do so many Jews who live inIsrael feel not-at-home here:
"[...] l tell you something awesome.  There is a sefer (holy book)from the Kotsker Rebbe's grandson.  I wish someone would translateit into English.  He says something unbelieveable.  When G_d gavethe land to Avraham, G_d says to Avraham, 'Go to the land which Iwill show you.'  Here the Kotsker Rebbe's grandson says somethingawesome:  There is no mitzva in the world, which is so unclearlike the mitzvah of living in Israel. {np-32}  
"Because G_d says to Avraham,'Go to the land which I will showyou.'  That means that you can only go to Israel {np-33}
when G_d shows it to you." {np-34}


(p66-67): 
"I don't want to say anything bad about being a Zionist,  Israelis given to the people who G_d calls.  G_d is calling them, butuntil you hear it, you don't feel at home.  You need a specialprivilege to hear it."

(p67):
You know, sometimes you see a Yid with a shtreimel in BoroughPark, right.  He doesn't go to Israel.  And you see a yiddele whoeats shrimp on Yom Kipur, and he is crazy about Israel.  Thatmeans, mamish G_d told him, 'Go'.  I mean, that he heard it.  Youneed a special privilege to hear it." {np-35}


(p67-68)
"I met this stewardess on Northwest Airlines and she toldme,'What's wrong with you Jews, G_d gave you the Land, why don'tyou go there?  If I ever convert, and I am thinking (p68) aboutit, if I ever convert, I convert in the morning, and that samenight I move to Israel.  Because if I am a Jew, I don't want tolive anywhere else.'  She began coming to us for Shabbos, and thensuddenly she was stationed from New York to somewhere else, and Ilost contact with her." {np-36}
l2

{np-36}
{Comment (sa):
{Here's another recollected poem:

      On erev Yom Kippur 
      the famous Rabbi confessed his sin: 
      Once a poor shlepper wanted to come to Israel 
      and I waited two weeks 
      rather than write El Al a rubber check
      and he went away. 


That was something I heard RSC say, tho I forget where --probably early 70's, either Boston area or the first RuachCamp (at the Abode campground)}
l1

(p68, continued:}
"It was mamish reaching me very deep.  I said to the Chevre, 'Whyis it that we Jews have so much trouble staying in Israel, andhere is a little Goy, a convert, and she says she is staying?
Because we were there when the spies (who spoke against the Landof Israel) came.  You see, the (souls of the) converts were onlyon Mount Sinai.  After that they left. {np-37}

l2
{Text RSC:  
You see, the (souls of the) converts were only on MountSinai.  After that they left. {np-37}

{Note (sa):
I'd not heard hitherto that they left.  
What's the rest of the Midrash:  why did they leave, wheredid they go, what happened to them --  

l3
what a beautiful theme on which to dream up (or dreamdown) stories.}

l1
"They are coming ... [3-dots text; apparently 'false start'] 
They are born later on.  We Jews were there when the Meraglim(spies) were there.  It contaminated us so much.


(p69):
"I'll tell youi an awesome story.  The Holy Reb  Dovid MosheChotkover, all his life, he wanted to go to Israel.  All his life. And he was already mamish old.  Each time (that he tried to go)something happened (that prevented him from going).  One day hesaid, 'G_d please take me to Israel, I promise you, I won't sayanything bad.'  You know what that means?  The urge of sayingsomething bad about Israel is so strong, that a Tzaddik who mamishwiped out his own evil from a thousand ways, was so afraid, 'Maybethat one evil I won't be able to conquer, saying bad things aboutIsrael." {np-38}

l2
{RSC text: The urge of saying something bad about Israel isso strong, 
{np-38}
{Comment (sa):  Well, I suppose this does put HaAretz inperspective.}
l1

(p69-70):  /A torah from the Alter Rebbe:  A person's greatestneed is to live in the place that is right for him/her:\ 
(p70) "When I am living in the wrong place, it could drive mecrazy." {np-39}

l2
{RSC Text paraphrased:  A person's greatest need is to livein the place that is right for him/her:\ 
{np-39} 
{Note (sa):

Leah Sands, at Meor Modi'in, also has said this; and seems tohave thought about it in some depth.} 
l1


(p70-71):   Question:  What is our part in bringing about peace"[...]
RSC: "`Yishmau rechokim veyavou'.  [Translation and Source notgiven]  Imagine if right now we could mamish get all the yiddentogether mamish loving each other like crazy.  There is no way ofwiping out  hatred unless we love each other.  That does not meanI have to love [the Unmentionable Chairperson of the PLO] {np-40},and give him the country.  But this is the way it is withoutgevurah. {np-41}

"You see, the first person who is buried in Israel is our holymother Sarah.  Gevalt, right.  Because Eretz Yisteal, if you wantto keep Eretz Israel you need a lot of gevurah.
Avraham Avinu is not the first person who bought something thatbelongs to him, right.  And the Torah gives over the Ma'aratHamachpela a hundred times.  
Even by Yakov, when he is buried, it says the whole Parsha that hebought it from Efron and paid for it.

l2
[That is, Chumash (Genesis) notes repeatedly that Avrahampurchased the cave of Ha_MaKhPeLaH , the Machpelah :  Genesis(ChaYI SaRaH) 23:16, 23:17-18, 23:19, 23:20, 25:9-10]
Also Genesis (VaYHI) 49:29-32); 50:13 ]
l1

(p72):
"Here the Ishbitser says:  To be buried means, it's completely notin my hands.  If a person is dead, there is nothing left in theirhands, right.  My connection to Israel is beyond choice.  
That's what our holy mother Sarah brought down. {np-42e} 

l2
RSC Text:
"Here the Ishbitser says:  To be buried means, it'scompletely not in my hands.  If a person is dead, there isnothing left in their hands, right.  My connection to Israelis beyond choice.  
That's what our holy mother Sarah brought down. {np-42e} 
{Editorial notes: (sa):
{Notes (sa):  What is the passage in the Ishbitzer's writings-- Mei Shiloach, I assume -- to which RSC is referring.
And how are the two preceeding sentences derived.
I don't see the reasoning here.  
l3
(I'm not trying to sound like a cute academician; I'mnot fashionably insinuating a challenge, justacknowledging my underprivileged education.
l4
Here I'm trying to sketch some of the lines for anAnnotated Commentary on RSC Teachings.  It would bea communal cyberspace project, many people wouldeach contribute a few or many references 
l5
[as eg RGb did with his Pesach SheniTranscript }

l6
Files could even be placed on a communalbulletin board, eg
http://Briefcase.yahoo.com/rsclist2003
password     mamash

where anyone could add context-attatchedreferences (especially); notes,annecdotes, etc.  
l1

==================================================================
.p

=scep722
Add to =scep1c; then retitle as =scezrpea
Cut of p72-end

(p72-73):
"And I'll tell you something else.  Where does it say that youalways have to know what you have to do?  I don't have thefaintest idea... [3-dots text] (what to do).  You know it says,'Lehagid baboker Chasdecha ve'emunascha baleylot' (To relate Yourkindness in the dawn and your faith [sa: or better,'faithfulness'] in the night. [Sabbath Psalm, in Siddur].  'Tovlehodot l_'' ulezamer leshimcha Elyon ' (ibid.)  (It is good tothank and to sing praise to Your Name, O Exalted One.)  

l2
{Text note:
Booklet tranliteration (unregulated phonetic opportunism)
juxtaposed with transliteration following my system:
l3
(ASCII based, such that original (albeit withoutnekudot) can be unambiguously reconstituted fromtransliteration.
Non-breaking _ used to indicate prefixes/suffixes

l2
Shabat Psalm:

tOv L_HoDOT L_''
Tov lehodot l_''

V_L_ZaMeR L_ShiM_Kha 'eLYON
ulezamer  leshimcha   elyon   [but properly, Elyon ]

L_HaGID B-BoQeR ChasDe_Kha
Lehagid baboker Chasdecha

V_AMUNaT_Kha B_LiYLOT
ve'emunascha baleylot'
l1

He says; 
l2
[booklet sic semi-colon; but most dudes use 2 Pisa bociballs:]

[Who says:  the Ishbitzer,I assume;
Maybe Betzalel Edwards, having published, under Jason AronsonPublishers, a translation of the Ishbitzer's Mei Sheloach,could supply the text which RSC here paraphrases anddiscusses.:] : 

l1
When I know what G_d wants, then it's good.  'Ulezamer (p73)leshimcha Elyon.  When G_d is so high {np-43}, I don't know whatHe wants, I'm still holding on."                  

     {RSC text:  When G_d is so high {np-43}, I don't know what Hewants, I'm still holding on."  {np-44} {np-45}               

l2
[booklet sic, comma,; but I think better without the firstcomma (but with the 2nd comma), conveying the meaning:  `whenG_d is so high that I don't know what 'He' wants, then I'mstill holding on'; 
{See continuation of this footnote, below, filed off as {np44} to =sascpeas }

l1


(p73):
"There are some Yidden who think that we have to apologize to theworld that we have the Land.  Because people think so little ofthemselves, so disconnected from G_d.  For them it doesn't meananything [that] `G_d promised me.'  Rabin is excusing himself allthe time that we are still here.  
[lecture presumably given ca. 1993]
{np-46}

(p73-74):  Several forgettable chance encounters between the Rabbiand a Bishop or two.

***

(p75):  
"The Bobobver Rebbe said:  "Hosh'?ana, Shalosh shaot, Hosha'ana." Master of the World, help us during three hours.  These are thelast three hours before Mashiach is coming.  It doesn't mean threehours on the watch. {np-47}

l2
RSC Text:  
These are the last three hours before Mashiach is coming.  Itdoesn't mean three hours on the watch. {np-47}
{Comment (sa) 
[A fortunate slip of phrase:  in this quotation 

l3
[or paraphrase:  I don't at all know, but some of RSC'stellings of sayings from famous Rebbe's sound to me asif he had paraphrased them 
(or rather, rendered his translation from the originalYiddish or Hebrew into a colloquial English whichreflects his own style, rather than offering a literaltranslation.]

l2
the Bobover Rebbe seems here to have been implying that these'last three hours' would be the 'last watch'

In Temple times, guard-duty (shmira) at the Temple wasdivided into three or four watches.
Some think there is a dispute or unclarity as to whether thenight was divided into three or into four watches; 
but I would assume  that there were three watches in thesummertime, when darkness may be only 9 hours ( from about20:00 to 05:00 ), and four watches in the winter, whendarkness may be 12 hours or more.   

So that in both cases, summer and winter, a watchman would'stand watch' for about 3 hours.}
l1

"In the last three hours it will be so hard, because when you knowwhat to do, then you'll find a way to do it.  But what if youmamish don't know what to (p76) do?  In the last three hoursbefore Mashiach is coming we will be just completely knocked out."{np-48}
"No idea.  So we say, 'HoShanna Shalosh Shaos Hoshana'.  Master ofthe World...[3-dots text] The last three hours before Mashiach iscoming, there will be a period that it will be clear to us {np-49}

l2
RSC Text: The last three hours before Mashiach is coming,there will be a period that it will be clear to us {np-49}
{Comment (sa):
[I stick with the Editor's typography, though I'd takeadvantage of the fact that one works from an oral not writtenoriginal, to add a bit of clarifying punctuation --  egputting 'clear to us' in semi-quotes to indicate that thespeaker intended the phrase to be taken ironically --  
l3
Ie, that it will seem clear to us, but that we will beso confused that we don't even sense that we're mistaken
l4
(what Reb Nachman called the 'second eclipse', as Irecall).}
l1

"that we made a mistake, that everything is a lie; there is noG_d, there is no Torah, there is no Israel, there is no Meshiach. It was just an illusion. {np-50}
"To keep on believing will be as hard as walking up a wall, astrait 
l2
[sp. sic, 'strait', as in 'dire straits'  --constrained  -- afelicitious mis-spell of 'straight'] 
l1

wall.  Remember it.' 

l2
[End RSC's quote from the Bobover Rebbe, although it's notclear, neither from the Editor's punctuation nor from thetranscribed text, where RSC intended the quote to have reopened.]

l1

"Someone asked the [Bobover] Rebbe, 'So what good is it, that youare telling it to us?'  He said,  'I'm telling it to you to letyou know that you have to prepare yourself, and hang on to it sostrong.  Because those three hours will knock you off.'{np-51}

(p76-78):  Questions releasing imprisoned Palestinian terrorists.The Rabbi criticizes the then--Prime Minister.
l2
(Which is what folks in that line of work sometimes do, whenthey're not sitting in the bottom of a more or less drywell.)
l1

***

(p78):  
"I saw in a Jewish newspaper, They write, 'It's so timely now thewhole thing [presumably referring to the Oslo Conference] ,because this was brother J.C.'s dream {np-52} peace in Israel.' It was his dream? {np-53}
l2
{Comment (sa):
 {Yes, surely it was; though he foresaw that the existingforces -- Roman occupation, the Zealots' Resistance -- wouldlead to war and to the destruction of Jerusalem }
l1

And without him we never head the word 'peace'?  Yishaia (Isiahthe Prophet) is no good? [...]
l2
{Note (sa):  [referring presumably to what I learned inReform Temple Sunday School was 'Second Isiah']

l1
(p78-79) 
/RSC recalls being at a "reform synagogue" {np-54} , whereteenagers read quotes about peace, but\  
"Not one quoted one Jew.  Not one quoted one word from the Torah."

(p79):  RSC expresses shock at the pop press {np-55}.

(p79-81):  A few political remarks.  {np-56}

(p81):  RSC notes that one has the right to kill in defense of the lives of  one's dependent children.

RSC also notes that talk of love and peace means nothing from aperson whose actions are those of  hate and murder.

(p82):  In New York, some Jews who speak in favor of  cedingterritory to the Palestinians in exchange for 'peace' [ie, an atleast temporary absence of terrorist attacks] seem motivated by adesire to win favour from the non-Jewish community.  

RSC: "They want to be accepted by the Goyim.  Let the Goyim beaccepted by us."
l2

[The Editor puts this in boldface with an exclamation mark;that's his move but it don't have to be mine.]

l1

(p82):  
"I can't understand Yidden. G_d gave us so much strength, so muchenergy, so much pride.  We have it but the Government {np-57}
doesn't have it."

(p83):  
RSC:  [Rabin should say to [Chairperson Poopooface]]: 
"'As long as you don't condemn [terrorist murders] with all yourheart, and as long as they are killing Jews, they just can't be inour country.  If you don't like our country, tell all yourbrothers to leave.'  Because it says in the Gomorra;  'If someoneis in the city, and he doesn't like it, he has to leave, he can'ttell the city to leave.'  Because they don't like us, we have toleave?  What a chutzpah!"

(p83-84):  "Listen, until 1967, they had their country.  They kepton shooting us, so we had to make a war, get back.  So now... [3dots, booklet] What do ou want now?  You lost. Can you play chesswith someone who cannot stomach to loose?  That's the game oflife.  Sometimes you win, sometimes you lose.  (p84) This can'tbe, you know, it can't be.

(p84):  /RSC speaks of  having gone to a little yeshiva at thesite of Joseph's Tomb in Schechem (Nablus) for the dedication of aTorah scroll.  
l2

[So that and the date of his death bracket the possible dateof this teaching fairly well -- 1993, I think. ]
l1

"And then they want to kill us because we went to the grave ofYosef Hatzaddik!  We cannot bring a sefer Torah to the gave ofYosef Hatzaddik?!  What's going on here?

(p84-85):  "You know, imagine we put it ona scale:  The wholeworld is once ounce, we Yidden are 10 billion tons.  We arestronger than the whole (p85) world.  We just don't do it."

(p85):
/RSC recounts a Gemora Midrash of the meeting of Yakov with Esavat the Yarmuk(?) river.  The Chumash says that 
"[...] Yakov is there with his four wieves and eleven children,and the cattle, and most probably a few servants.  Esav comes with400 people, which is also a lot, right."

/Esav came with 400 people; a Midrash says, those were 400generals, and each general had 400,000 people under him. \ 
"I don't want to make it hard on you, because on opinion is; eachgeneral had 400 people under him.  How much is that? 
l2
[The Editor says, (1,600,000).   That's the youngergeneration for you.  ] 
l1

"It's also a lot.  But this is not the end.  Yakov was prayingthat he shouldn't have to kill Esav.  You know how strong wewere?"

(p86):  
"Why was Pharoh so angry at Yosef?  The new Pharoh?  Because thenew Phroh was the grandson of the old Pharoh, who made Yosef intothe king  And he was in love with Osnat, Yosef Hatzaddik's wife. She was awesomely beautiful.  So he decided, 'I have got to dosomething.'  Every afternoon, Osnat would go out to the forest fora llittle walk. [...] "

/So the Pharoh came with 1000 soldiers to seize Joseph's wife.\ "He came with a few thousand soldiers; he was afraid of Yosef.  Onthat day Min Hashomayim (by divine Providence) Binyamin went withhis sister-in-law.   Binyamin, one Yid... [3-dots text] He knockedoff the whole thing!  And he tied Pharoh, the future Pharoh, hetied him down.  And according to Egyptian law, Yosef had the rightto kill him because he wanted to attack his (p87) wife.  [...] Butinstead: 
"Yosef Hatzadik said to Pharoh, 'Listen,it's your grandson.  Idon?t want to kill him.  But I want him to live in the house ofBinyamin.  Maybe he will learn a little bit of humanity there.' So he grew up in the house of Binyamin.  But he was so full ofpoison, the moment he became the Pharoh of Egypt, he said, 'I wantto knock off all the Jews.'  Not so simple.  Heartbreaking."
{np-58}


(p88):
" '' oz leamo yiten?.  Please G_d give strength to your people...[3-dots text] 
{np-00ee}

"You know friends, to tell you the truth, to tell you the truth,it?s still Yom Kippur.  Until there will be peace in the world,peace in Yerushelayim, it's still Yom Kippur.

"'Yisrael betach BaHaSHEM'.  (Israel trusts in G_d) 
l2
[But better, the imperative mode; an exhortation, not('merely') a description:  Trust in the LORD.)]   
l1

You know friends, sometimes it makes me sad, but sometimes itmakes me happy; Israel has no friends in the world.  The HolyLand, the Holy People of Isreal are all alone.  'Am Levododyishkon.'  But you know what we have?  'Yisrael betach BaHaSHEM.' We have one friend in Heaven.  'Yisrael betach BaHashem.'


(p89):  
"Listen friends.  In former good times we had great leaders, wehad tzaddikm, we had great prophets.  Before Mashiach is coming,all of us are little prophets... [3-dots text] 
{np-59}

***  

(p89):  "The six million brought prophesy into the world [...] "

"I want you to know friends, I was privileged to see soliders latea night with a gun in their hands, looking up to the sky.  I canswear to you, they saw what nobody saw before, and they felt whatnobody will ever feel again." {np-60}
l2

[and then R. Shlomo says, to the crowd at this Ruach Campabove the Abode, this is '82, just after the start of theLebanon War, he says, tactfully: 
RSC remark (1982), recollected in partial paraphrase (sa),(2003, but re-recollected )
'a young man in Israel never looks more handsome than when heis wearing a uniform' ]
      
l1 


(p90):  
"My friends, what keeps us going?  One little prophecy, one littleprophecy.  
'Od yisama be'arey Yehuda uvechutsot Yerushalyim.  Kol sason vekolsimcha , kil chasan vekol kallah."
(Again will be heard in the cities of Judea and the _______ ofJerusalem, the voice of happiness and the voice of joy, the voiceof the groom and the voice of  the bride. )


Endpage:
?Mly beautiful friends, you know who are the real holy Yidden. Every Yid is so holy.  But there are some special Yidden, they areso very holy -- the holy Mitnachlim (Jewish settlers).  Gevalt arethey holy.  They are sitting with mesirat nefesh (self sacrifice). Adh who dares who has the chutzpah, the audacity, to minimizetheir holiness. 
l2
{Comment (sa):  
[Well, most of Shinui for starters,  I suppose. } 

l1

Their children need protection.  Who dares to tell soldiers not toprotect them!
l2
{Comment (sa):  
[But this is a bit of a red herring
l3
or rather, a red-white-and-blue herring
l2
; nobody in Israel, not even those most opposed to Israel'soccupation (with a lower-case 'o') of the Territories, arguesthat soldiers should not be sent to protect Israelis in theterritories. ]
l1

Booklet ends with two pages of pictures.
End Draft 1 of this doc 10 June ?03.
END DRAFT 2 of this doc 26 Nov '03, being 1 Kislev, Mevo Modi'in
while Yakov Rottenberg holds the Gate throughout the night, eachnight , in the still and dark and cold -- 

.p
                                                               
***
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END REVISION OF =scepeace.*
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NOTES ARE DEEP-SIX'D TO =sascpeas
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