;.l1,6,60,66,1,0,10,75,192,2,15,20,25,127,10,0,
;.l2,15,75,192,2,20,25,127,15,0,
=sh_yr108
YR108    
	Collection:  The Rottenberg Horde
	The G1 in the Rottenberg Horde appears to be a copy from a60-minute G0.   The G1 is faint throughout; Part I is marred by acyclical noise.
	My G1:  JVC, F1/90, Dynarec, Type I
	Side A labeled clearly:  Shlomo on (I) Tshuva, (II) MarChesvan, (III) Chanuka.  Added note, probably YR:  Gevalt.
	Side B labeled:  Shlomo, Chunak, continued; (IV) Tehillim119.
--------------------------------------------------------------  
This is not one teaching, but a group of teachings.   HOwever,they all seem to have been primarily dicatated to tape, notprimarily addressed to a group.  A group is present for the firstpart; but does not appear present for subsequent parts.

	MY GUESS IS this was the tape dictated for Yael & Tzlotana. 

	PART I is on Tchuva.  It appears to be pre-Yom Kippur.
	PART II focuses on Sukkot - Simchat Tora.  It appears to bebetween Yom Kippur and Sukkot.
	PART III in on MARCHESVAN.  This is the first teaching Irecall having bumped into on MarChesvan; so it fills a gap ifanyone wants to compile teachings for each month. Teaching seemsto have been given after Sukkot and before MarChesvan.
	PART IV is a short teaching of Pslam 119, Ashrei.  It is lessthan half audible.
	There are no songs.
---------------------------------------------------------------

Date/place/venu not stated. 
Clearly a small group, in someone's room, maybe R. Shlomo'sapartment (because he's the one who says 'Come in').  But it mightbe a well-built, well-furnished sukka. 
	 Since R. Shlomo ususally spent summers on the Moshav,location is probably Israel.                               

	Well, in spirit it's lack-lustre; R. Shlomo was always at hisbest with his chevre, offical & unofficial, and dull in a studiosetting.  As an intellectual teaching, it moves right along.  
	But I would not now agree with Yael that this approachbrought out better and more-organized teachings from R. Shlomo. On the contrary; I think a sharp and sympathetic group oflisteners, especially but not necessarily chevre, brought out hisbest.  

Level:  Intermediate, or advanced-intermediate. 
	Hebrew is used freely.

R. Shlomo speaking softly, steadily, clearly to a group of seriousstudents.  Without dramatics. 

This ain't an easy tape to transcribe.  Voice of the speaker, onthe G2, is close to threshhold of tape-noise; and R. Shlomo dropshis voice in various points of teachings -- including points thatseem almost too 'unbelieveable' to speak aloud.  Or that refer todiscreditable modes of behavior.  The latter one doesn't need totranscribe; for the former, one needs a Foundation that willsupply transcribers with good equipment. 

	So anyhow, at the moment I'm going with two 'cash toras' --as Mimi Feigelson termed them -- toras that you can carry aroundin your wallet, to spend as needed -- sort of spiritual sparechange; and everybody knows that nobody every lost money fromgiving away spare change. 

	So anyhow:
	In one of the tapes I transcribed earlier this year, either=sh1196a.zip or =nu396a.zip, there's a line, referring to thestudy of Talmud:  'I have to break my head over every word'.  [I'MQUOTING FROM MEMORY].   	And later on in this tape, there'sa story of some great rabbi, who walks into the Bet Medresh, he'smaybe between appointements, maybe with lots of briefcases, hesays, I have 8 minutes to learn, so he sits down, opens a sefer,and learns for 8 minutes. 


===========================================================
I'd would like to offer this transcription in honor of Mr. YakovRachmana, of Meor Modi'in, who may have gone to the effort andexpense of recording, and preserved safeguarded this pricelesscollection of taped teachings through an odyssey of decades,against a the usual vast variety of unfriendly or at leastunhelpful dragons that stop by to visit any civilized society.   
===============================================================
.p
{PASS 0, REALTIME FROM G1 WHILE COPYING TO G2}
{COMPLETED PASS 1, START-AND-STOP FROM G2}
{COMPLETED PASS 2, SEMI-START-&-STOP G1/SONY}
{SHOULD HAVE A PASS 3, ON GOOD EQUIPMENT}

Everybody's asking, so how do you do tchuva.
So there are two stories.  

	One came to the holy Vishnitzer, says, Rebbe, teach me how todo tchuva. 
	So he says:  did you come to me to teach you how to sin?  Youdo it on your own,.  If you know how to sin on your own, you alsoknow how to do it [tchuva] how to fix on your own. .
	One story.

The other story is:  that ______ came to the MITTLER Rebbe, whowas like a master of tchuva, he'd written so many books on tchuva,he says, Rebbe, I've written so many books, teach me how to do it. So he says, I'll tell you the truth, after all the books I'vewritten, I still don't know how to do it. 
{Somebody knocks:  R. Shlomo:  Come in.    Sit down, shev'.}
{NEXT SENTENCE HARD TO CATCH}

There's also a very famous torah -- the Rebbe Mahrash(?) says: How much do you have to regret that you did wrong. 
	So he says, imagine someone's going swimming, and (G_dforbid), he drowns.  How much does he regret that hse wentswimming.                                                

	Ok, this is all very very heavy.   
	But here I just want to add something.
	The tchuva today --- _________ ?totally a different tchuva?

	Want you to know something:
	There is a kind of tchuva which is from the Tree of Knowlege,which is also holy -- I realize I did wrong, and I don't know howmuch I regret it, but let's assume I regret it, hopefully -- and,I decide to do good.  That's one level of tchuva.

	But then, imagine I love somebody very much, and we becamestrangers.  Question is not, whether it's right or wrong. Question  much deeper.  I just missed them so much.  And I'm justgoing back to them because I missed them.  
	And imagine, before they say hello to me -- says, 'do youregret what you did' -- 

	So ther is a level of tchuva, which has to do with, I didright or wrong; or even promising that I do better; and then a thehigher level of tchuva.  Mamash, I miss G_d so much, I missyidden, I miss the Torah -- I miss being holy so much.

	Ok.  The difference is very simple.  
	If I do tchuva because I did something wrong, then my wholeapproach is, I make a long list what I did wrong, and then I makea list, how I can do better, it's all very beautiful.

	But the tchuva of coming home -- because I miss it so much. I don't make any excuse.  I haven't seen ______ .  I just cameback.
{A0167}
                                    
	And here I want to add something very very deep.

	How do you know if I'm going to my own house, or somebodyelse's.  
	Very simple.  If I knock on the door, it's somebody else'shouse, 3 in the morning, I'm dirty, filthy, drunk, disgusting -- Ihave to make 2 million excuses why I'm late, and why I'm knockingon their door.  
	My own house, I just open the door and I come back.  I'm soglad I'm back. 
	So, the truth is:  the highest tchuva there is, is: Hashivenu '' Elecha.    I say, Rabbenu shel Olam, please take meback to YOU.
{%YR108--A0200}

You remember there's a gvalt tora.  There's the Torah, our Torah,and then there's TORA SECHEL, G_d's TORAH.

	So when we do tchva, say Hashivenu Avinu -- it's tora-secha. 
	My tora is, I didn't keep shabbos, and I ate salami on YomKippur, and I didn't put on Thursday  tfillin -- it's all my tora. 
	But when I say, Rabbenu shel Olam, take me back to YOU [or:?take me back please?] -- that torah _______ {FAINT} I'm just soglad I'm back I just missed it so much.   
 
	So here I want you to know something very deep.  .
	There's a tchuva of MOshe Rabbenu, and then there's a tchuvaof Aaron haCohen. 
	The tchuva of Moshe Rabbenu is:  {HEBREW:  ?Am ?het}:  MosheRabbenu says:  Mamash, Yidden did so much wrong.
l2
{I guess this is the passage, Exodus 32:21, after the Goldencalf -- 'this people have done a great wrong...and if not,blot me out ...'}
l1             
	Then there's Aharon haKohen.  Aaron haKohen made the goldencalf.  Doesn't  say anything, how did he do tchuva.  Just ?wentback? _______ tchuva.                            

	And on Yom Kippur there's two levels.  There's the level ofMoshe Rabbenu.  The level of Moshe Rabbenu is saying,you ____?don't know how much?  I regret this. 
	Then AHaRoN HaKohen walking into the holy of Holiest, doesn'tsay anything.  Just back.  And this Hashivenu Avinu {TOO FAINT TOMAKE OUT; COULD PROBABLY RECOVER ON A GOOD SYSTEM {A0267}.

	And here I want to say a gvalt tora.
	Everybody knows that Sukkos is from the incense  of AaronhaCohen in the Holy of Holiest.
l2
[N.B.:  'Holy of Holiest', is R. Shlomo's translation ofKdosh Kdoshim, referring to the inner sanctuary which onlythe High Priest could enter, and only on Yom Kippur.
	'Instant' is a concept which R. Shlomo develops on oneof the %dh tapes which I transcribed in =sh1196a.zip]
l1                                              
	In that incense , were the Clouds of Glory, and ana ha-ovodand this  the Sukkah. 
	There's nothing more degrading _______________ {TOO FAINT TOMAKE OUT, AGAINST BACKGROUND NOISE.  MIGHT PULL OUT WITH BETTEREQUIPMENT, PRERABLY USING THE G1}.   Gevalt is it degrading.  AndAharon haKohen says, come back {TOO FAINT TO MAKE OUT EASILY}. Come back anyway.  
l2
[This seems as if it might be a reference to a midrash, whichI have not heard, that as a result of the incident of thegolden calf, the clouds of glory departed from the Holy Ark.]
l1

	So on Yom Kippur Aharon gives us back the Aharon haKodesh.[Holy Ark]. 

	And I want to say a gvalt.
	You know, on Pesach, Avrom [sic] Yitzhak, Yakov, my parents,my forefathers don't come back to sit with me by the seder. _.

	{Someone knocks.  R. Shlomo says:  Come right in.  Then hesays:  eat in the Sukka.   So maybe this lecture was given in aSukka, at Sukkoth. } 
{R. Shlomo makes a few remarks, hard to catch, apparently to dowith the new guest.} 

	Why did I need my parents after Yom Kippur.
	Want to say a gvalt tora that -- without getting ?involved?into the depths of psychology. 

	Parents who make -- who force children to make 2 millionexcuses always cripple them.  Always cripple them.
	And parents that have this holiness, Ok  you did wrong, I'msorry, don't  it any nore.  Talk about something else. . Whosurround their children with clouds of glory.

	You know on Sukkos -- I want to say a gvalt tora for Sukkos -  ____________ the  Zohar kodesh says  that these are the 7guests --  ______ they do tchuva.  They're doing tchuva that theydidn't help us enough   _____ excuses 

	One more thing.   And you know what the story is?  Because Ididn't feel at home enough to come back without excuses.   And Ididn't want to make make excuses .   So I didn't go home, right.

	Who makes a child feel at home ______.  And here even AharonhaKohen is coming on Sukkos, and Aharon haKohen says  gvalt. Maybe the door to the holy of Holiest -- wasn't big enough.

	But anyway, Sukkos IS ana ha koved.  Giving koved to eachother. 

	And -- one more thing.
	You know, on Yom Kippur, I'm standing before G_d, I say, G_d,I won't do it any more.  Which is all ?cute? [or:  true].  SukkosI realize -- isn't true.  I cannot promise G_d I will not do itany more.   I can only -- cry my eyes out -- help me  not to do itany ore. 

	On Sukkos, I walk around -- and again, you know something --when do I begin to say Hoshana.   After my parents tell me -- whydo I feel that need to promise  {A0400} even if I know it's nottrue.  Because otherwise I'll be thrown out the house, right.                                              
	But on Sukkos it's ___________.  Whatever I do, Rabbenu shelOlam loves me.  My parents love me. It's completely differentthing.  ____ hope I'll do it. 

	So -- I want to say one thing.
	Our generation is mamash the generation of Meshiach.  {HEBREWQUOTE}.  Our generation is two things. . 
	I don't ??think we?? really regret what we did.  But maybenot {FAINT}.  Something goes wrong.  And also we don't even knowto confess it. .  Our tchuva is on the level Sukkoss. {HEBREWQUOTE?  Sukkos ______ }

	Mamash -- {HEBREW?} only to -- I cannot promise G_d.  
	On Yom Kippur I have to promise G_d.  I can only say it hasto be so clear to G_d that I'll never do it again.   That tchuvawe can't touch.  The only thing we can touch is {HEBREW}.  And Isay, Rabbenu shel Olam, I won't stop praying, I'm begging YOU tohelp me. 

	And I want you to know something friends. __,
	When do I feel closer to my parents.   When they make mepromise I'll never do it again?   Or when they are so close to methat _______ ?they don't have to tell me not to do it again?

	And here I want to add something very deep.
	?Obviously when people get married, it's they establish therelationship to their children. 
	The man ?does the talking*?.  Because the father is on thelevel of tchuva of Yom Kippur, Moshe Rabbenu.   The mother is likeAaron haCohen, the House, the Beis haMikdash.   The woman doesn'tsay anything* [*during the Jewish orthodox marriage ceremony]. Because what she's doing, mamash, establishing that her childrencome back.  Without saying anything.
                       
{APPARENT QUESTION FROM THE CHEVRE}
{R.Shlomo continues:}

	Rochel is {HEBREW(?)}.  She doesn't say anything, justcrying.  And she also wants her children -- just to cry --{HEBREW}.
	Everybody knows that lulav is on the level of Yosef.  Thechildren of Rochel.  And when mamash I say 'al nitilas lulav'[blessing upon taking the lulav/etrog at Sukkot] -- these are thetears {R. Shlomo seems to take back that phrase, and says} -- thisis the crying of Rochel  {HEBREW}
l2
[REFFERENCE:  'A voice from the wildnerness; Rachel is cryingfor her children.'  (Prophets:   ).  The tradition thatRachel was buried just north of BetLehem that she would bethere when the children of Israel, her children, were driveninto exile by the Babylonians, and that throughout exile shecries for her children. ]
l1                              
{500}

	And then on Simchas Tora is something else.
	The highest tchuva is, mamash, on Simchas Torah, I dance withthe Torah, covered, I'm not reading it.  Mamash, Hashivenu Avinu - ?v'tora-techa? -- YOUR Torah --  G_d's torah has no words.  G_d's Torah is deeper(?) than everything in the world.  And,gvalt, are we close to the Torah.

{620}                               

Everybody knows Simchas Torah is basically, a children's holiday, because children, they don't know our tora, they know only G_d'storah.
                                                      
	And -- one more thing. 
	Everybody knows that the Holy Temple was destroyed because wedidn't love each other so much -- told bad things about eachother. 
l2
[REFERENCE:  The traditional teaching that the Temple wasdestroyed because of 'causeless hatred'; and the associationof 'causeless hatred' with 'loshon hora', "back-biting",vicious gossip.]
l1
Our Torah -- I say, I keep Shabbos, you don't keep shabbos, you'reterrible.   
	In G_d's TORAH -- v-torah-techa -- 
	The Gemorah says, all of Israel can sit in one Sukkah.
?Like? the Beis HaMikdash, the Third Beis MaKidsah.   And G_dsays, y'know ---- 

	Everybody knows, the Third Beis HaMikdash was built becauseof Yakov.  Says {HEBREW:  v-Yakov ?nosos v-koicha? } -- Yakov is Sukkos.    That's the Sukkah I'm sitting in.   It's a differenttorah.  A different learning.  A different davening. 
                                                               
{569}

	And also, obviously, Simchas Torah, when I ?mean? Hashivenu ____ ?simchas?? -secha -- I don't sit and I don't ?run fast?.  

	And here I want to say the deepest tora in the world.  
l2
[OK:  What means 'the deepest tora in the world'
Maybe, as here, it means:  a para-doxa-ical torah.]
Here, it is an exegesis that begins by stating a thesis thatcontradicts conventional opinion, and so poses a paradox,which must be resolved. ]
l1
When Moshe Rabbenu went back to Mt. Sinai [after the breaking ofthe first set of tablets] -- you remember -- in the Aharon -- inthe Holy Ark -- there is the luchos [tablets] -- which Moshe cameback {HARD TO MAKE OUT NEXT SENTENCE}.
	And we were learning it this summer -- 
	That -- what did Moshe Rabbenu do?  -- When he broke thetablets -- the letters flew away, [that is a traditional midrash],no more words -- then what Moshe Rabbenu did -- he connected thatholy  Torah without words.   Hashivenu avinu ______.

	So I want to say a gvalt.
	The big fixing of Moshe is -- on Simchas Torah.   Why do weread -- on Simchas Torah -- that MOshe Rabbenu took off -- 
l2
[REFERENCE:  That is the parshat of the Torah that describesthe passing of MOshe Rabbenu.   I suppose it is the lastparsha of the Chumash.]
l1
{600}
Obviously on the last day of his life, he gave us the real Torah. And G_d says to him, thank you for breaking the tablets.  Becauseuntil he broke the tablets, Moshe Rabbenu gave us the torah whereyou have to make excuses for everything.   

	On Simchas Torah -- 

{Someone knocks; R. Shlomo says, Come in. }
{A child asks a question; R. Shlomo answers, Ya.}

	On Simchas Tora, Moshe gives us the Torah -- {HEBREW}.  Doyou know the answer, Tova-le?  I'm just blessing you .  Justblessing you. .

And I just want to bless all the parents here -- everybody knowsthat the blessing of children  -- {HEBREW?} -- the highest -- it'sthe blessing of Aaron and Moshe together  -- blessing my child,you should always be so close to the Torah, that you're runningback without making excuses. .

	And -- there are people in our genration who want to forcepeople to come back.  To say I regret I did, and give a long listof their sins.
                                      
	[They] ?aren't? Aharon people -- [they are] people who wantto squeeze out the last, take away their last ounce of pride. {HEBREW?}

	Everybody knows, when did Amalek come?  When Amalek heardthat Aaron haCohen left the world, Amalek comes.
l2
[I don't know the reference here.  The first appearnce ofAmalek is immediately after the departure from Egypt; and thepassing of Aharon is near the end of the time in the desert.]
l1
When does Amalek come, ?let me tell you?:  when you don't have an?ounce-icle? of pride. 
l2
[That would probably be a drash on the pshat; the pshat isthat Amalek attacked the stragglers -- those who were tooweak to keep up with the rest -- at the rear of those wholeft Egypt --  ]
l1
What's Amalek -- Amalek takes away your last breath -- ?Amalekdoesn't say anything bad, just tells you that ?facts are?, you'rea sinner -- gotta do tchuva.  And -- mamash makes it so hard onyou. {HARD TO MAKE OUT} you don't have strength for my tchuva, ,?so much? {HARD TO MAKE OUT} how much tchuva can you do?

	But Aharon -- Aharon haCohen -- doesn't let Amalek come nearto you.Aaron haCohen  {HEBREW:  ana haKoved?  ?}  surrounded withpride.

	And -- one more thing.
	When I do something wrong -- 
	To do Moshe Rabbenu's tchuva, I don't need a good friend.
	To do Aaron haCohen's tchuva, I need a good friend, whosurrounds me, who gives me back my pride. 
{700}
	You know sometimes, people do something wrong, they're sodownhearted.  They need one good friend, to give them ba strengthagain. ].    

	I want you to know something very deep.
	Moshe Rabbenu was up on Mt. Sinai, Aharon haKohen stayed down?here?.  	Why didn't Aharon haKohen go up also?  And also, MosheRabbenu said {HEBREW:  Shelach mi [send who YOU will send, I think-- that of course is, as pshat,  before leaving the Arabian desertto confront Pharoh ] -- send Aharon haKohen up.  
                                
	I want to say a gvalt tora.
	That:  Moshe Rabbenu goes up alone, because(?)  what MosheRabbenu brings down, you can do alone.              
	Aharon is always with yidden.  -- Aharon cannot be withoutyidden.   Because {HEBREW:  _______ koved? } you cannot grab theClouds of Glory.  Someone has to give it to you.  

	And I want to bless you with a good Yom Kippur, with a goodSukkos, and give your children back their clouds of glory; and theClouds of Glory encompass you, your family, your children, all ofIsrael. 

RECORDER {WOMAN'S VOICE}:  END:  SHLOMO ON TCHUVA.
{0741}.

PART II:  
{N.B.:  In this section, that cyclical noise, which madetranscribing unpleasant and difficult, ceases, and volume issomewhat higher.  High enough to handle. }


R. Shlomo:   Is it  on?
Same voice:  Uhhuh.
R. Shlomo:   Aeou(y).....  {The sound a small 747 economy classmakes on a hot summer mid-day, whilst asking itself whether itreally is up for one for zwoosh down the runway and up into thewild blue yonder.}

R. Shlomo says:  OK-------------------------

	This is to all the chevre on the Moshav.
	You remember, we were talking about it a thousand times:
	That:  The Higher it gets, the less people are there.
{HEBREW(?)}  Kindergarten a lot of kids.  Public school.  Highschool.  University less.  PhD even less.  Professor even less. . Earth shaking scientist -- are less.
l2
[That is because we only have one earth, and she's  prettyshook up already. -sa]
l1
	Same with the Torah.  The higher it gets, the less people arethere.  The higher you get on top of a mountain.


	Ok, Yom Kippur is very very high, everybody's there.
	But -- Sukkos -- less.
	And Simchat Torah -- even less. 
	And even in a shul where they walk down with a Torah 7 times-- they don't know what Simchat Torah is.  
	But those who do know, know that Sukkos is the deepestdeepest depths.   You know, where a Jew reaches when he walksaround with the lulav and etrog, and he says:  Hoshanna -- ?Ana?Elokenu Hoshanna --  nobody can reach that on Yom Kippur.   Butwhere a Jew reaches on Simchas Torah -- that's beyond. 
l2
[COMMENT:  Now I have thought and said that when R. Shlomosays, Sukkos is the best, or says, Hanuuka is the best, he isjust saying that because that was the holiday he was teachingabout.  ]
l1
	Obviously --
	I want you to know, anything which has words in heaven, alsohas words in this world.  Because heaven and earth are completelyconnected.  
	And I want you to know, the Hoshanna's -- ?what they'redoing? -- they're shuckling the lulav and etrog, basically --they're shuckling {CAN'T MAKE OUT}.  They shuckle at certainwords.  But basically the words -- have nothing to do with thereal -- they're doing them because they say them anyway -- theysay them at Rosh Hodesh, and Yomtov.  Because the shukkling is sodeep, that it doesn't fit any words, right. .        
	And the same with the dancing.
	While I'm dancing, I'm saying Ana '' HoshiaNa -- But -- it'sbeyond all that. 
	Because the truth is, on Simchas Torah, I'm reaching -- like,when I want to say something new.  Before I'm saying it, I just have this very very deep feeling inside of me, and then I came outwith words.  Only after the dancing, that the Rabbenu shel Olamshould should give me some new Torah.   Like we're bringing downnew words from Heaven.   And the words are just -- {HEBREW} --Rabbemi shel Olam, ?please can you start all over again, pleasecan you  create a new world.?   At least -- start with me, let mehave a new world.   And maybe -- through me, the whole world,eventually will have a new world. 

	Ok, So the deepest question in the world is, what do you doright after.  
	After Simchas Torah you do two things.  Because the deepestquestion is:  what have you learned from Simchas torah.
{860}
And also, obviously, we're not staying at that level.   We're notstaying there -- unless we're tzadikim -- maybe -- I don't knowabout you, ?but I know about me?.  
	So what's so good about simchas tora, if you don't staythere.   
	On the world level -- ?Ahavas ''?  [devotion to Heaven] 
	On a deeper than Ahavas level -- gevalt -- anything good andholy which will help me through the whole year is just -- areflection of Rosh HaShana/Yom Kippur Sukkos/Simchas Tora.  

	And here I want you to know the most beautiful thing. Everybody knows that the coming month -- called Hodesh MarCheshvan-- and some of you friends remember -- that the ______ we callRomChesvan, and Marchesvan.  Romchesvan.  And the word RomChesvan,Marcheshvan, comes from the word, L-Husha Merashem ______ -- mylips are still whispering. 
	Because really, the truth is, a real Jew, mamash this wholemonth you re-daven.  You re-daven all the prayers of Rosh HaShana/ Yom Kippur.

	You know, when I have a business meeting, after the businessmeeting is over, I'm not thinking about it.  {900}  When I love agirl very much and I meet her, and then after she leaves, evenafter she leaves, I'm still in my heart saying all the words I wastelling her. 

	So in the same way, mamash, the whole month.

	And also the ALEXANDER adds something so beautiful.
	MarChesvan also comes from the word {HEBREW:  }
Like crawling on the earth. I feel so low.  I feel so low.   Irealize, Rosh HaShana Yom Kippur's over, and nothing happened. But again, it's the same thing:  so what do I do then.  I begindavening again.  

	Because the truth is:  I want you to know:  Shabbas Bereshisis mamash Rosh HaShana.  Bereshsis.
	Everybody knows that Noach is Yom Kippur, because like theMabul purified the world, {HEBREW:  Lifne '' ______}.  So --??Marak?? is like Yom Kippur.                                     	And Lech Lecha is like going to the Sukka; G_d said toAbraham, leave everything behind him, go to the Sukka.   
	And Vayera -- everybody knows, Avraham and Yitzak, {HEBREW: Vayera [Tape sic, I think; but 23:8 V-YLKO ShNICheM YaChaDO} ,they walked together. } [That would be:  'and the two of them wenton together.'  Genesis 23:8]  How do you think they walked, likesoldiers -- they were dancing like Simchas Torah.            
	And again:  There are other toras.  If you want to.  Vayerais Rosh HaShana, right -- Akedas Yitzak.  
l2
[That is:  The parsha of Vayera can be associated withSimchat Tora, because one can imagine that when Avraham andYitzak went on together, they were dancing as on SimchatTora.  But Vayera can also be associated with Rosh HaShana,because Vayera includes the Akedah, which is the portion ofChumash read on on Rosh HaShana (2nd day). -sa]
l1
Chaya Sara -- Chaya Sarah is mamash --
{Someone knocks}
R. Shlomo:  Come in.

	OK, everybody knows that this Chodesh MarChesvan is the timewhen the 3rd beis haMikdash will be built.  And also everybodyknows that it's the month of Menasha.  And everybody knows thatMenasha is same letters like Neshama.  And also, the fixing of theChush, of the sense this month, is Chush aver?.  
l2
[Sense of smell is associated with MarChesvan.]
l1

	Ok, it's the same thing. 
	If you look at it on the world level, we didn't move an inch. But -- if ________ on the neshama, if you're a neshama person --mamash you can 'smell' in every Jew you see, gvalt -- mamash it'sstill Rosh HaShana, it's still Yom Kippur, it's still simchatTorah. 
	And -- you know when Meshiach is coming?   It will be the?same tora?.   On the world level -- nothing will change.  Nothingwill change.  But -- it will be {HEBREW} -- everything will begin. {NEXT SENTENCE FAINT}

	Everybody knows that the Mabul began this month. 
	Mabul is just -- That means that all the gates of Heaven areopen, and everything's coming down. 
	And -- there's two ways of handling it, when it's raining. You can lock yourself in a room.  {1000} But if you're a neshamaperson (?)you say who cares, I'll get wet.  This is the month, ifyou don't mind getting wet a little bit,  after Rosh HaShana YomKippur, G_d opens all the gates.

	Want to see an unbelieveable story. 
	Someone came to the KOZHNITZER MAGGID, he says, Rebbe, I wantyou to know, there's a torah from the Kozhnitzer Maggid, and hesaid it, [sic, Kozhnitzer both times], that, unless you're{HEBREW} -- it says so in a lot of sforim -- unless you are --concentrating {HEBREW:  hahven b-ata choinen } and also {HEBREW: v-aba raba} then the tora you are learning doesn't t get into yourhead.
	So he comes to the Kozhnitzer Maggid, he says mamash, I'mMehaven so much, I still don't know anything.
	So the Kozhnitzer Maggid says to him -- What are youlearning.  He says, Rebbe, the truth is, I don't have time  tolearn.
	You know, it's very cute.  He prays to G_d, he should openhis head, he should understand everything, but he doesn't learn. 
	You know, after Simchas Torah, all the ?kvetching?, Rabbenushel Olam, mamash I danced so much Simchas Torah, how come I stilldon't know the whole Torah?  But you didn't sit down to learn.

	Here I coming to the second part of my humble tora.

	Bruch '', we had the privilege, this year, the Chosen torah - mamash so many beautiful people got up, and promised -- crying - to really promise G_d, mamash to learn every day.
And I cannot tell you what it means, it is awesome.  Because thechosen torah is like making a shidduch ________ -- the famousstory -- that by Reb ?Leibele? EIGER -- at one time the Chosentora became the richest Jew in town -- he doesn't know anything --so Reb Leibele Eiger says -- gvalt has there ever been a chosenholy, gvalt is he holy -- and people thought, he meant, the richyid is so holy, that he's chosen torah.   Then someone said to RebLeibele  Eiger, but he really isn't so holy, what did you mean --He says, I meant very simple -- because he never looks at thekalla, you know -- a normal person, goes out with the kalla, youknow, and looks at them from all four sides -- then he decides tomarry her.  But this yid is so holy, has never seen the kalla, andis ready to marry her, right.

	Ok; but this year, bruch '', all the chosen torahs and allthe kallas torahs, mamash we decided to look at the torah -- andagain, I can only tell you friends -- every word of the torah isso precious, if you are a big Lamed, you learn a little; if youare just a beginner, just don't be ashamed, don't think lowly,cause you don't know.

	Remember, Rabbi Akiva, he decided to learn.  And then,remember, there's a medresh unbelieveable medresh -- that twopeople to people walk into a beis medresh.  ONe sees thesethousands and thousands of books -- it's crazy, I couldn't learnall these thousands of book; he walks out.   The other personsays, all these thousands of books, all have to start on page 1. He learns from one page, to another page.  And slowly slowly, youlearn and you learn and you learn, until you learn everything. 
	And I want you to know that today --  
{Knock on the door} 
R. Shlomo:  come in.
{1100}

I just want to say one more thing.
	That, basically, there's a torah from the SFAS EMES that's sogood to remember. 
	That the difference between wine and water is very simple. 
	Wine, you have to work hard to get there.
	Basically, a little bit unnatural, because natural state isthe grape -- wine is a really unnnatural, a little bit forced, butit's beautiful.  {1}
l2
And the more you work on it, the better it gets. The older itgets, the better it gets. 
	Water is the other way around.  The moment you touch it,Maim Shulam(?), you're supposed to go to the mikveh.  
l2
[I don't know what that means, nor references.]
l1
Water's only good when it's fresh, untouched.

	So he said:
	Until Simchas bet HaShoeva 
l2
[the day during Sukkot on which the festival of water-drawingwas held in Temple times.  It may apparently be any one ofthe intermediate days.  They would  go to the Shiloa spring,in the old City of David, and draw water, with greatcelebration -- it was said, one who has not seen thisfestival, has not seen true joy.  Nowadays, in Jerusalem, itis recalled with celebration, but cannot be replicated, forone must not deny, as Reform was wont to do, that our Templehas been destroyed --sa]
l1
I think to do tchuva is to put myself n an unnatural state.   
	So the first night of Sukkos, I'm happy.  Ok, Avrom 
l2
[Each day of Sukkot is associated with one of the Patriarchs,(and some say, with their associated matriarchs); the firstnight with Avraham, the second with Itzhak, then Jakov --then, many say, Moses, Aharon, Josef, ; but some say,chronologically, Josef, Moses Aharon -- and the last day,with King David.]
l1
Had to force himself, mamash, to force his way out of paganism.

	Yitzak is the first Jew to whom it was most natural to be aJew.  Born a yid. {2}  
He's a yid, he's mamash like water.  It's simchas Bet HaShoeva. The most -- he greatest simcha in the world is when you can bemamash natural, mamash be yourself. 
	So the truth is, what happens to us after Rosh Hashana YomKippur Sukkos is not that we have more strength to force ourselvesto be frum, or to be holy.  Hopefully what happens to us is thatwe are returning to our original nature. 
	So what we have to do, in our hodesh MarChesvan, which isbasically the month of water, of rain -- the month of the Mabul --is that -- just -- Rabbenu shel Olam, please let me be my normalself again. 
	And -- I have a very deep feeling that -- so-to-speak'Yiddishkeit' hasn't taken over the holy Land yet -- because ourholy Land wants -- simchas bet HaShoeva, they want yidden to teachthem how to be, natural,  natural Jews, back to nature.
	And the yidden who teach them are all a little forced', andlet's face it.  Because most frume yidden today are not -- besidessome big tzadikim -- but basically the frum yidden are all --super-forced yidden.  But it's not what yiddishkeit needs. ________ we should mamash be -- such natural Jews that we shouldturn on the whole world. 

	What else was I going to say. 

	I'm sure that evrybody who took it upon themselves to learnone hour, I'm sure brother devil didn't let you, because he'sreally into forced.           
	And the most important thing is, please don't give up.
	Even if you didn't do it yet, even if you didn't do ittomorrow.  Even if you didn't do it the day after tomorrow.  Justremember, you made a little promise-le for the whole year.  Everyday is a different promise. 
	And -- imagine one day you see mamash, you don't have onehour, have only 10 minutes -- so don't say OK, I don't have anhour -- just learn, the most important thing. 
	And if you cannot get a whole hour together, then -- divideit into 5 minutes, into 20 times 5 minutes -- who cares.
l2
[Sic, 20 times 5 minutes.  The extra 40 minutes are reservedfor the times when you don't have time to study.  --sa]
l1

	You're sitting by the phone, and it's the wrong number, Ihave 2 minutes to learn.              
l2
[That would probably be, when R. Shlomo was placing a longdistance call.  For late at night, after all his concerts,and the classes after the concerts, and talking to all thepeople who wanted to talk to him after the classes, he wouldtry to call everyone who had asked him to call them, or whomhe had promised to call.  -sa]
l1
{1200}

	I'm -- waiting for something, you know, you're sitting by thetable, and someone's bringing in the salad, or somebody else isjust taking the salad -- you ________ .  ?Few more minutes?.
l2
[And indeed, one always saw R. Shlomo at the table, atShabbat meals at Modi'in, with sforim.  And wherever hetraveled, he would shlep many sforim.   That was probably togive a mitzva to all us shleppers who wanted to somehow helphim, and couldn't do much more than maybe carry a suitcase tothe car now and again.  -sa]
l1

	I once heard ?folks? that the OLD [emphasized] LubavitcherRebbe, the Baal Shas, [or: Rev Schach?] was telling -- the lastLubavitcher Rebbe, before this one -- he should live long -- heasked him, all those great Rabbis, how did they become so big.  When he was a little boy, he was going for a walk with him -- andhe [the Old Lubavitcher Rebbe] says:  They treasured minutes.

	Our problem is, we don't take care of minutes.  Yeah, we knowhow to take care of hours, but not of minutes.   

	I remember, I heard Rebbe Chunan Wasasrman, once walked intoYeshiva, and he said chevre, I have exactly 8 minues to learn. And he mamash learned, like he was in the middle of -- 100 hours.Exactly 8 minutes.

	You know, when you love somebody very much.  You know, when Ilove somebody a only little bit, I'm not wasting time unless Imeet them for 2 hours or 1 hour.  If I love somebody the most, I'mready to meet that person for one minute, because it's soprecious. 

	And also one more thing which was very important. 
	Everybody knows, I mentioned before:
	Marcheshvan has one month which has [sic hic sic hoc]  noholiday at all, because it's basically reserved for the Third BeisHaMikdash -- ?the whole month?.

	And I would say, the truth is, to make it through this month,as much as you wait for Meshiach,  that's how much strength youreally need to make it through this month.  
	Because it hasn't come down yet; this month is still hangin'up there.   A little bit Mar, a little bit ?bitter?, a little bitRom, a little bit ?high? -- it's all covered up.  {HEBREW}.

	Oh, and I'd like to share with you one more thing.
	The tora says, that all those vegetables, and the trees,everything was there and not growing, because there was nobodyhere to pray for them.   
	Even so, without going into the depths:
	The Rabbenu shel olam does [or:  knows] everything.  And theRabbenu shel olam even gives things without asking for it. Growing-- it's only with prayer.  
	Growing is only with prayer.  And everybody knows that therain is on the level of {HEBREW:  Shikri gemayim libe ______ ??}. 
	If there is no other way, and if I want to learn, mamash Ihave to pour out [or??: ?force?]  my heart in the deepest way allthe time, there is no other way. 
	I just bless you and me and all of us, don't stop learning,don't stop davening.   Don't stop davening, and don't stop waitingfor Meshiach.  Don't give up yet -- and the most important thing - please, all of us, we should be natural again.  

	You see what it is, G_d cursed the snake, it should eatearth.
	And everybody's asking:  so what's so bad, so the snake isnever hungry.                 
	But you know what G_d cursed the snake:  it's absolutelyunnatural not to have feet.  The whole world, the lowest of thelowest of the -- the cockroaches has feet.  {3}
l2
	And -- eating earth -- yeah, you're never hungry.
{1300}
	But like some one of the Meshegoim once says:  you know,I'm thinking I'm never hungry -- I'm here in Bellvuehospital, _____, and I'm locked up, but gvalt, I'm neverhungry.   If you're in prison all the time you're not either.
	But nebuch.

	See:  The whole state of affairs after the tree ofknowlege was mamash unnatural. 
	Unnatural for a woman to have pain [at childbirth]because it's the greatest thing in the world -- should be thegreatest joy.
	Thank G_d, it's getting better before Meshiach iscoming.  
	Like ?there's a teaching of? the Baal Shem, beforeMeshiach is coming, childbirth won't be dangerous anymore,and won't be painful.    

	I want to bless everyone with children, and with a lotof joy.  

	One more thing.
	What's water doing.
	Here a little seed, is nebuch disintegrating, and watercomes, and says, Hey, little seed, don't give up yet. It'strue you're disintegrating, looks to me [or: you] like you donothing, in the way of accomplishment, you're supposed tobecome a big apple tree.

	So this is the month of rain, m'rtz  '', which takes allus disintegrating little Jews, gives us koach not to give up.

	And obviously the whole Yomtov of Meshiach -- the bigyomtov is not only that  Meshiach's coming, the biggestyomtov is that we didn't give up. 
	That's the biggest yomtov.

	And everybody who doesn't give up on himself, on theworld,  is tasting a little bit the coming of Meshiach.
	And this is the month of Menashe, _____ neshama.
	And on the one hand Menashe is {HEBREW; probably thequote from Joseph when he named his son Menashe} G_d makesyou forget everything; on the other hand -- how can youforget.  Because only people who forget that they're Jewsdon't wait for Meshiach.  Those who remember -- they're theones. 

	So as crazy as forgetting and remembering, rememberingand forgetting.
	And I bless you and me we should be able to give over toour children:  The most natural thing for a Jew is shabbos,yomtov, learning.  

	And basically, what's eretz Israel.  Eretz Israel is: that the land itself is holy.  Mamash the earth is holy. Nature is what is holy. 
	And -- already it's just growing a little bit more.  AndI wish every little grass on the Moshav, every little flower,every little tree, please keep on praying, please keep oncrying, and grow this month.  And we should see each otherwith great joy.

	Mamash:  Good yomtov, good yomtov.
[THAT APPARENTLY ENDS THIS PART OF THE TEACHING.]
================================================================
.P
[THE FOLLOWING SEEMS TO HAVE BEEN RECORDED AT A LATER TIME: SO THIS TAPE CONSISTS OF THREE SEPERATE LECTURES-TO-TAPE BYR. SHLOMO, APPARENTLY ON 3 SEPARATE OCCASIONS]

WOMAN'S VOICE:  OK
The Rabbi replies, rather like like a medium sized butsomewhat worn and dusty Boing 707 as it is being gently leadout of its hanger by the nose, by a very little vehicle:  Oy.

Then the Rabbi modifies elaborates and modifies his statementto:  OK. 

	I heard from the KLAUSENBERGER RAV. 
	Since Hanuka is a real tora sh'b' Peh, so every holidaygets deeper every year.  But Hanuka the most.                   
l2
[Sic; but the intended thought may be:  every yomtov getsdeeper every year, but hanuka the most]
l1

	And he says:  the toras which are coming down to this worldevery Hanuka -- unbelievable.                                      	OK, so I bless you and me that all the toras coming down weshold have a little taste in it,  we should pick them up.   What'sin the air.
	What's coming down, which tora.
	Basically, the basic tora for Hanuka -- Ish v-Bayit-o.
	Because everybody's asking: 
	Between husband and wife, there's such a big masekta, how tokeep them apart, at the right time.  Why is there not a masekta,how to put them together.
	But the answer is, this is what Hanuka's all about.
l2
{TAPE IS FAINT, AND SEEMS FAINTER SINCE A POWER CRASH.  I'mwinging this a bit from what I recalled on lst input. RECHECK AGAINST G1}         
l1
	But this is basically the mehekta of Meshiach. 
	Because Shalom Bayis is everything ____  Meshiach's___________.

	And obviously when we bentsh Hanuka licht {FAINT} it's thetime to pick it up. 
	And ________ shabbos.
	Basically, Hanuka, I shouldn't be so angry at the goyim.
l2
[the argument here seems to be that I shouldn't be so angryat the goyim on Hanuka because bentching Hanuka licht is likebentching Shabbos licht.]
l1
Because  basically, every yomtov is a little bit against thegoyim.  {NEXT SENTENCE FAINT}
	Pesach, I gotta be angry at the Pharoah.  Shavuos, I'm angryat the goyim because they didn't receive the torah.  {4}
l2
l1
And Sukkos can be angry because we're sitting in the desert 
l2
[Sukkot, although celebrated as a harvest festival, recallsthe dwelling in shelters in the desert after the Exodus.]
l1
they're sitting in their -- villas. {5}
l2
l1
Hanuka ______ ?you're? not only not angry, I feel responsible toopen my doors. 
l2
[That is:  that the Hanuka lights should, at least accordingto Jerusalem custom, be kindled in the doorway, for all tosee. ]
l1
So the light -- G_d's light -- will shine into the whole world. 

	So it's a different torah.

	So if you remember, Rav Kook says, Meshiach is coming whenwe, instead of being angry at the whole world, will be angry atourselves, for not doing what we're supposed to do.     
{START OVERLAP SIDE B}                               

	Ok, so let me just share with you one more tora from RavKook, which is so beautiful.  It says {HEBREW}.  When the Greeksmoved in into the holy Temple.  

	So he's saying a gvalt tora.
	It says {HEBREW} ?Yefe? should be beautiful {HEBREW}, itshould dwell in the tents of Shem.  

	He says:  In the tents, yes, in the House ?never?. 
	And the chutzpah was {HEBREW}.  And the whole Hanuka is, weare cleansing our House ?from Yefes?
	Ok, and this is what it is.
	There is an outside beauty, which Yeves [Greece] is themaster of.  Yeves knows how to make the ?streets ? beautiful, andmake the world  beautiful.  The house -- G_d forbid we let Yefestake over our houses. {6}
l2
l1
it's the destruction of the Temple.   

	And -- we learning it the whole week -- that -- Pach Shem ???'n kossen??? 
l2
[Reference is to the hanuka cruse of oil]
l1
{END TAPE %YR108 SIDE A} {1458}


-------------------------------------------------------------
the little bottle of oil was sealed bu the High Priest.  
	And everybody's asking:  
	Oil for the holy Temple doesn't need the seal of the HighPriest.  Every year it's ________ [pressed anew?].  Doesn't evenneed to be sealed.

	So anyway, we were learning it this week -- when has-v-sholemwe see, that Greeks are taking over the whole world\\ 
{END G1 SIDE A}
{START SIDE B OF G1}
{SOME TEXT LOSS:  

	You see, you remember, we were learning it friends -- nobody one took care of his children like Aharon haCohen.  {B0100}
	Moshe Rabbenu took care of all of Israel.  But his childrenwere not taking over his position, were not his successors.
	Aharon haKohen, the lowest Jew who was a cohen, was takingover Aharon haKohen's place.  
	Because Aaron haCohen, his whole thing was taking care ofchildren.
	And everybody knows, Hanuka, the Hashmoneans, are AharonhaKohen's holiday.  
	And I bless you and me and all of us :  
	We should cleanse our insides from the so-called worldbeauty, Hollywood beauty.  
	And -- Hanuka is {HEBREW}  [beautifying a mitzva?] 
	We should mamash make it more beautiful and more beautiful. 
                      
	I just hope and pray yiddishkeit will be beautiful again.  Suddenly you can be very frum, but if Yiddishkeit is not beautiful we're playing into thehands of the Greeks.  

	One more thing:
	Everybody knows, all the Rebbes said, if you can only be oneShabbos by the Rebbes, then please come Shabbos Hanuka.  ShabbosHanuka is -- everything there is. 

	I just hope everybody's somehow keeping it together. Learning a little bit.  Davening a little bit.  And even if oneday you didn't daven, don't punish the next day by doing the samething. 
	You didn't learn one day so therefore -- so upi let off youranger [at not having learned the day before] on another day -- 
	Imagine [... hat v'sholem] you have a cold one day ______ yousay, I'll show you, I'll be sick tomorrow also.   You're just --punishing yourself.  So you were stupid enough not to learnyesterday --- 
	And we were -- I think -- 
 {R. Shlomo sounds tired}
{B0200}
{long Pause}
{B0300}
{G1:  SOUND LEVEL NEARLY INAUDIBLE; NEED GOOD EQUIPENT TO PULL ITOUT. } 
{ON PASS 2 G2 I HEAR NO VOICE}
Sounds comes up to OK.
             
R. Shlomo:  What is it now, about 3 in the morning -- BrotherAlon, and sister Yehudid, and sister _______

 TEHILLIM 119
It says, {HEBREW: Ashrei } happy are those whose way is whole. {HEBREW}.  Who walk in the path of G_d And every word in tehillimis so beautiful.  
	Let me just share this with you.
	One time I had the privilege of _______ the old ?Mumkatzer? _Rebbe. 
	He told us a tora of the holy ?Kuzner?
	He says:  'The Torah's called:  'the way is whole'(?) [or:home]
	He says like this:  If I have a business meeting in Chicago,and here I'm on the way to _______, basically the way is reallynot only that important _______.  I wish the meeting would be inChicago _______ so I wouldn't have to go to Chicago.   And I wishChicago would be closer.  The way is just ___a nuisance. _
	So he says:  The way to G_d is very long.  But mamash everystep is so holy. 
	I don't say:  G_d, why didn't you make it easier, why _____. Because the way is whole, ?the way is so important.  ______. Every step is so important. _______. 
	Then he says, Ashrei {HEBREW} -- like it just _____ absolute______ I'm just happy. Filled with joy and bliss.   
                        
	You see what it is.  
	In a sad way, every day is just -- for the next day.  I worktoday so tomorrow I'll have money.  I travel today so tomorrow______.
	There's only one thing we do, and it's just for the moment. It's the way to G_d.  The way to Yiddishkeit.  So important(?)..

Peace.
SEEMS TO BE THE END OF RECORDING, 
.p
FOOTNOTES:

THE FOLLOWING FOOTNOTES ARE FOR SALE, $1 A FOOT.




{1}
[Not quite so.  At New Buffalo, someone -- I think his name wasBig Doug, the run who took is camper up into the upper Seco valleywhen the draft board or I guess army was looking for him, in 1970-- master carpenter, if I recall -- he made natural wine, justsetting out the grape juice and letting the natural yeasts in theair do their thing.  Not strong in alcohol, but very pure tasting.
	And when I squeezed grapes on Rhodos, a day or so before RoshHaShana, by the second day of Rosh HaShana it had a nice tang --like cider going toward hard cider.  ]
l1

l2
{2}
[To be Jewish in galutz never feels natural; Woody Allen andbefore him Mel Brooks explicate the psychologic knots intowhich they're tied.  
	To be Jewish in Israel feels so natural one doesn't eventhink of oneself as 'Jewish', with any of the galutzconnotations of otherness; one is not Jewish, one just is.
	And some folks born Jewish in Israel, it feels sonatural they don't even recognize the privilege of it.   Orthink it's no more than a matter of being born and growing upin Israel. --sa]
l1

{3}
[In fact, the cockroach has several extra feet.  
	And this is because the cockroach a tzadik of all that crawland swarm, because the cockroach volunteered to carry a few extrafeet, in case someone needed a few spares.  And so it was decreed,as a reward, that in times of great drought, each man would turnto his neighbor and say:  Oh, what I would not give for even aroach. --sa]        
l1

{4}
[That is:  us chosen people were the only people choosin' theTorah, though it was offered to all the peoples (goyim).  But allthe others like evaluated the cost-benefit analysis and opted forlike rape pillage & plain old fashioned humble gonoffery. -sa]

{5}
[A 'villa' is a detatched house of more than 4 rooms, surroundedby a potential yard too big to spit across.  Commonly though of bymost Israelis as a modest chateau, or peace process castle. --sa]

{6}
[I dunno.  Bound to be an improvement on the architecture, anyhow. Like -- Bauhaus by the Mediterranean? --sa]
