;.l1,6,60,66,1,0,10,75,192,2,15,20,25,127,10,0,
=sh9403b
{START TAPE SIDE B: {C000}}        

{There is an overlap here:
Starts:  
"The Premislaner story is a story which we heard from the
Old Lubavitcher Rebbe."
{I here omit material included at the end of my transcription ofSide A}.  One correction:  R. SC said 'Fire, fire' not 'Fire,fire, fire'.
{The overlap extends to {C043}, maybe 3 mintutes from start. The
overlap concludes:} 

	You know, when I go to the synagogue, when I go to learn, 
when I {START NEW MATERIAL} open a page in the holy book, I'm not
interested in more information.  Sure, the Torah's gevalt, I want
to learn every work of the Torah.  What we need the most, we need
something to hold onto. I want something to hold onto.  When I go
the synagogue, I want someone to tell me one word, to hold onto. 

{Note  (sa):  Mimi Feigelson, of Yakar, once used the phrase 'cash
toras' -- teaching you carry around with you, like cash in a
wallet}

You know what is a true friend.  You know, 20,000 people can walk
up to me and tell me Hey, we love you. But it's not strong enough
for me to hold onto it.  And then I meet one person, who say, you
know, I really love you -- Ah, and I can hold onto that, for a
long time.                               
	So I want you to know that:  Zalman and humble me, we
realized:  the Yiddishkeit, the way it's -- not knocking it, it's
holy and beautiful -- but it's not strong enough to hold onto. You
go to shul and you daven, right.  So after you finish davening,
you've finished davening.   The Rabbi gave a speech --

	I have to tell you a joke because -- it's time for one:
	When you come to a synagogue, you stand outside.  And you
want to know, where they're up to.  It's very simple.  {YIDDISH?}:
OK:  Half the synagogue is out, they're praying.  Three-quarters
is out, they're reading the Torah.  All of them are out, the rabbi
gives the speech.
	But you see, the way all of them are out, doesn't mean
they're outside; they're sitting in there and they -- sleep a
little bit there, and they're out.                 

	I don't know, I have to tell Zalman something:
	You know, on Yom Kippur we knock -- I did this wrong, I did
this wrong.  

	[REFERENCE:  That is, the custom is, when saying 'Al Het',
one strikes onself at the mention of each sin, gently, upon the
heart. This is also done Amidha bracha, 'pardon us, for we have
sinned']

So the heilige Robshitzer, walked up to a person, a famous
?sinner?, knocking knocking knocking; He says: Stop knocking,
there's nobody home.

	Anyway --
	You know, today, a lot of people invite people for shabbos. 
And it's already like -- getting better.  But I would say most
probably  Zalman was the first to -- mamash realize -- shabbos was
something to hold onto. 

	Do you know how many people get married -- and -- if the
marriage makes it -- and I'm not talking on making it for 2000
years; this is up to G_d how long it should be -- I'm sure it's
clear to you.  It's nothing to do with you and me.  In heaven theysay, this
woman is your soulmate for so many days,  so many minutes. 
Sometimes forever, sometimes for a certain amount.  And this is
not in our hands.  It's nothing to do with us.  This is -- decided
up there.
	But what I want to share with you is that -- I need a shabbos
to hold onto.  I need a wedding to hold onto.  
	You know, one very broken couple came to me and they said: 
Why doesn't it work.  They say, you know, we're not so rich.  We
went to the rabbi, and we said, we are poor students, and -- could
you perform the wedding.   Anyway -- It's 25 dollars.  Good. 
Might as well make it for free, right, twenty-five.  Then they
come, Sunday morning:  He says, can you please hurry, I have to go
to a funeral.        
	I want you to know, I have been at weddings, and:  I don't
want to brag, but my funerals have more joy than that wedding.
I would say, my Tesha b'Av has more joy than that rabbi's Simchas
Torah, right. 
	So -- b'ruch '' we have a man like Zalman -- anybody who has
ever been married by Zalman knows it's -- something to hold onto,
right. 
	You know what the Torah is:  {HEBREW:  Etz Hayim ______ }. 
You know the difference between the Tree of Knowlege and the Tree
of Life -- it's very simple.  Tree of Knowlege is nothing to hold
onto; it's good information.  Tree of Life --
	I always tell my friends, like -- I'm calling up Delta
airline, when is the next flight to New York.  The girl says,
11:40.  I says, Ah, thank you so much, for giving  me something to
hold onto.  What's your name; when can I take you out.  Are you
Jewish?  She'll hang up on me; she'll say what do want, right.  
Why, I say, why you gave me such -- precious information.  She
says, Who says, who cares, you know, I don't give a dam' about the
whole thing.  
	When you teach Torah, that's not giving over the time of the
flight. That's mamash from my heart to your heart.  Like the
Gemora says to me {HEBREW:: Peh l_Oisen (?)}, from my mouth toyour	ears.  And -- 
	Anyway, just want you to give the biggest yashar koach to
Zalman, for all the teachings you're doing, for all the Shabboses,
for all the weddings you did.   And -- I can only tell you Zalman,
you have to live another 100 years, because we need you.  Mamash. 
Give him the biggest hand:  Yashar koach, Zalman.
{Applause for R. Zalman}
{C145}

R. ZS:  {off-mic, are we on with the sound} 
{Remarks between R. ZS & R. SC about the sound}
Shloime, I don't like to be lonely.  I don't mind another 100
years, but without you, {YIDDISH: ?toig? nisht. }
	Sholoime and I used to talk all the time, when we came to
Modi'in  {to someone:  yasher koach } we were talking about --
`after 120 years'.  I want to -- 
R. SC:  Make it 150, brother.    
R. ZS:  Right now I have to make it already 170.  {To the
audience, like an auctioneer: Who gives 180.}
  
	So we were talking about becoming neighbors, at that time.
  You know, I just figured, that that's something that I would
want. If it will happen, it would really be nice, y'now.  Then it
would be like ??Achreus??, like Shams [y Tabriz] and [Jelaladin]Rumi, y'know.  {sa7r}

We'd have our -- neighborhood -- together.   

R. SC:  ?Close to a? drugstore [or: 'closer to drugstores'] whenMeshiach is coming -- we can go out and have a fresh cup ofcoffee, right. 

R. ZS:  Right away.
	You know -- Reb Shloima-le -- he  and I, have, sort of a
division.  It's written: {HEBREW:}  There are some people who are
the early-to-risers, and some people are the late-to-bed-ers.
{sa8r}

I'm an early-to-rise-er.  And Shlomo is a late-to-bed--er.  And so
between the two of us, we have managed from time to time, I think
this has been our situation -- I start -- once we had this in Los
Angeles, right -- we were supposed to do it together, right --- I
started, and then, after all that time, Shlomo came, and we did a
little bit together, and then it was my time to go home, and
Shlomo continued.  It's about that.  In 10 minutes I promised
myself, since I have to work tomorrow, too, and then the weekafter go to Israel, to do that Seder that we are planning to do,  {sa9}  -- I can't stretch my koach; if you wish me well, then I'llneed to have that energy. I got sniffles a little earlier thisevening, and so I'm a little worried about. 

Question:  How many people do you think will be at that Seder.
R. ZS:  Anyone who can tune in.   Anyone who can tune in --wonderful.

Question:  Before you ?take off? Would you talk a little bit aboutthe differences that exist between you, and how you managed tobridge that.  How your philosophies may vary ...

R. ZS:  Good.  Did you hear the question.  {Some folks apparentlydidn't }.  OK.
You know:  people used to say:  I'm more of a Shlomo hosid
than a Zalman hosid.  Or the other way around -- you know.  So
what's the difference - ma nishtama -- between Shlomo and Zalman.
 ...	{repetition}

I used to say it like this:  I'm the most Piscean Acquarian, and
he's the most Acquarian Piscean.  And this is how we make our link
together.  I think the wonderful thing about Reb Shlomo is, the
way in which he is permeable toward the right; they don't have
access to come to me. 

Someone:  Why not.

R. ZS:  Because that's the situation.  That's the situation.  It's
not as if I'm stopping them. ... The difference is that Shlomo
manages to keep people from [a point of view]
prior_to_the_`paradigm_shift' connected to his vision.

{Note  sa:  Another dazzling remark -- the implication, of course,
is that the vision transcends the paradigm, and the paradigms. }

And that's the wonderful wonderful thing:  that they find a common
language, and a common experience, with Reb Shlomo, and he mid-
wives them to experiences that otherwise they wouldn't have, and
which they can share with you. 

{REFERENCE: (sa):  'He mid-wife's them to experiences ...' :Everyone knows, Sokrates characterized himself as a midwife ofideas. (Or, in Plato's spin, Idea-s , Ideon, Forms, therealization of Archetypes [ assuming Plato's dialogues are merelythe exoteric expression of Elusian mysticism ].}

	It's a lot easier when you begin from the heart, than whenyou begin from the mind. .  

{Note (sa):  An obvious point:  that R. SC taught from the heart,
and R. ZS has taught from the mind -- though of course each
minor'd in the complementary attribute; R. SC was considered one
of the best traditional Jewish thinkers of his gemeration, and R.
ZS has spent very much time trying to teach from the heart. }

Way back then at Brandeis it was sort of clear, you know.  He was
in the corner telling the Meises and teaching about hanuka, and I
was talking about the Upansisads, you know, and evolution [maybe: 
evolution from the 'Piscean' to the 'Acquarian' paradigm] to some
guys on the other side. 
	If you want to know that's a difference, that's a difference.
Reb Shlomo, how would you charactize it?

R. SC:  Dunno.  ________ {off-mic, hard-to-catch.  2 or 4 words,
followed by laughter}                                             
	Ok, friends, y'see:  Let me tell you something:
	Someone came to the Kotzker Rebbe.  He says, I can't stand my
neighbor, his ideas ?I disagree with?; when I say yes he says no;
?I say no he says yes? ______.
	So the Kotzer Rebbe says:  Would you like him to look exactly
like you.  No.
	So you see, if you think that we are less good friends
because we are not the same -- thank G_d we're not the same --
because, G_d doesn't need two Shloima's, and He doesn't need two
Zalmans, right:  He needs one Zalman, he needs one Shloima.  But: 
let me tell you difference.  And -- Zalman, correct [or possibly,
if not actually:  'connect me if I'm right] me if I'm right. [sic,
Berra-ism, 'connect me if I'm right] {sa10}

This is delicate.
{Responding to laughter: } What happened.  Good-good.  {`good-
good':  translation of a hitherto unheard Israeli Sephardi
expression} Ok chevre, this is serious talk.  Under 18 you can't
be here, right. {R. SC laughs.}

{Note (sa):  Again:  this audience seemed to laugh mostly at
epiphenomena.}

Ok, listen to me friends:  This is deep stuff:

We are in exile for 2000 years, right.   Do you think only ourfeet are in exile.  Everything is in exile.  We lost so much onthe way.  We lost so much on the way. {sa11} 

I want you to know something, G_d is opening gates today to the
world.  Then [or: 'there are']  a lot of things, you can fill infrom somewhere else, from(?) another gas station.

{NOTE: (sa):  Within the context of orthodox Judaism, this is
(although merely an axiom within an eclectic context) a very
striking, even intellectually revolutionary  remark.}{sa12}

And you know, if you're completely {repeated} objective on the
highest level. 
	Imagine I'm coming down from Mars, and I look at Yiddishkeit.And I say, you know, something is missing here, something is
missing there.  A few things we're  [or: 'are'] missing.  So --then I can go to India -- Ah -- I have some little material there. And I'll fill in to Yiddishkeit.  'Cause they have a lot of goodthings.   Every country has something special.
	But then -- 

	Or, I can say something like this:  
	It just -- It can't be that it's not in Yiddishkeit.  Itcan't be.  It cannot be, you know.  

{Note (sa):  R. SC uses this phrase 'it cannot BE' in recallinghow as a child, he said to his father, it cannot BE that all thesongs of the Temple were lost. [input elsewhere].}

So just -- I drown myself in the old holy books 

[to find,
within traditional strictly-halachic Judaism, concepts which are
presently popularly known only from other religious/spiritual
paths] , 

?and I say?, it has to be.

	You see Zalman -- after he fills in -- like, from four sides
-- at the end he leads you by the hand, to see it's in Yiddishkeit
also, right. 

{Note:  'four sides' here seems to indicate:  the four corners of
the earth, all the religious/spiritual traditions of the earth;
but it does echo the 'four amud' of halacha (Cf. R. Solevetchik's
Halakic Man (translation from his original Hebrew Ish Halaka). } 

But the way Zalman says, OK, you see:  Ok, I was in India, Ilearned this -- now let's open Hasidus, Kabala, it's right therealso. 

{Note (sa):  This is really the work of R. Yankele Shames, of Meor
Modi'in, who has taught Jewish meditation, and worked to show how
meditation/spiritual concepts/practices  from other traditions are
expressed within Judaism.}

{The mic buzzes the speaker.  Clearly a very frum mic.}

But I -- somehow I -- I tell you something very deep -- because
Zalman and I, when we begin [or: began] , there was something  inthe world to become more universal.  There was
something in the world.  And it was good.  But right now -- I
dunno.  Zalman is still awesomely universal.  And I am AWESOMELY
{slight emphasis on 'awesomely'} Jewish.   That means we both
agree that everything is in Yiddishkeit.   But the way Zalman
takes you, for a trip around the world, then he says, Oy -- come
to my Simchas Torah, and you'll have it right there.  And I say,
if you want to go to India, mazeltov, but -- let me tell you
something, don't waste your time there.  I don't -- I mean, I
couldn't say 'waste of time', it's holy to be there, but -- 
	I don't want -- you see what it is -- I want that the
teachings I give should be so --

{The mic agains buzzes the speaker, repeatedly}

{R. Shlomo confronts the heretic cunningly disguised as a
microphone}:  Hello:  Brother sotin doesn't let me say it, right[or?: ?'ready'?]. 
Hello, OK -- I always say, lately, -- make it louder -- lately,
Brother sotin is joined by his wife, Mrs. sotin -- anyway -- it's
too loud -- chevre, let me get it over with --

{Someone makes a remark in Yiddish, apparently a proverb: Der
sotin is a reinische ____}

R. SC:  Yeah.  Oh, I tell you something.  As an example.
	Zalman and I had the privilege of being in India -- there was
this big conference -- and anybody who heard the tape, of Zalman,
and humble me on the tape -- blows your mind -- and Dovid Zeller -
- blows your mind --

{REFERENCE NOTE (sa):  I don't know of that tape, nor the date of
the conference.  Maybe R. David Zeller, of Efrat, and Director of
Yakar (10 Rehov haLamed-Hey, Old Katamon, Jerusalem) has a copy.}

-- but let me tell you:

	Zalman began -- Zalman, mamish, all religion rights -- Zalman
gave honor to all religions.  But then -- Zalman took out the
shofar, and they [or: 'he'] blew the shofar.  And gevalt was thatJewish, right.  Suddenly everything disappeared.  

{Note  (sa):  I guess that's what some call 'samadhi'.}

And suddenly ai, gvalt, gvalt {HEBREW or Yiddish} -- the deepest.

I began and I said friends, I want you to know:  I'm a Jew from
all four sides.  And I just want to tell you what Yiddishkeit is
all about.  I didn't mention any other [or: another]  religion. 
And I say, I have the deepest respect, before everybody else,  
but right now you asked me to talk to you as Jew, right.  {R.
Shlomo makes a sound:  Tcht.  Or maybe a cat jumped up upon the
podium, perhaps to present the Egyptian perspective.} 

So, mamsh, talked some Nachman, Baal Shem Tov.  And you know
something, both approaches are very holy.  And the thing is, some
people need Zalman's way, and some people need my way.   And --
obviously G_d needs both ways, y'know, otherwise we wouldn't be
here.  The only thing I tell you:  The Gemora says, {ARM.}:  The
question is, after -- after it's all over, where are you at.  And
after it's all over, we still dance 'boi be-shalom' together,
right.  And -- anybody who's ever been by Zalman Simchas Torah,  -
- putting all the Rebbes to shame, right.  All the rebbes to
shame. 
	You see what it is:  I just spoke to some people -- 
	You know I was at this panel in Israel -- I don't know if I
told you some -- was a big panel -- hundreds of young people --
and they had a Reform rabbi, s conservative, orthodox -- and mewas
like the in-between, you know like -- you can chew me on both
sides -- or not at all -- or spit me out, or spit me in -- anyway,
so -- I was like -- Ach [or: Baehah {rather the sound of a middle-
aged somewhat tired non-sectarian sheep}  ] -- non-sectarian. 

	Ok, to make it very short:
	The orthodox rabbi was a chaplain in the army [ IDF ].  He
says orthodox is the only way.  Because in Israel everybody knows,
this is the way -- take it or leave it.  And -- you have no right
to confuse people, has to be orthodox. 
	Then the Conservative rabbi gets up, and he says listen,
there are a lot of people in Israel from Conservative synagogues
in America, and they need their own synagogues, and everything. 
It's a good claim. {sa13}

	Then the Reform rabbi says, y'know, the same thing.   There
are hundreds of people coming to Israel, and they need the Reform
synagogues in Israel.  
	Then humble me -- I said to the chaplain -- you're the
orthodox chaplain, how many soldiers do you have under you.  He
says 20,000.

{Note  (sa):  So it sounds as if this was the Chief Chaplain of
the IDF; who would hold a general's rank.}

I says:  how many people come Friday night to daven with you.  He
has an overflow of 11, because you only need 10, right. 
	I said:  You know something, I don't know why you talk so
much about orthodox , obviously the merchandise doesn't go.  You
know, if I have 20,000 bottles of Coca-Cola, and I sell 10, I'm
not a good salesman.  So -- so what are you telling me stories,
Israel needs orthodox -- they don't buy it.  {sa14}

Ok, keep on selling it, I said, OK.  
	I hate to say bad things [but:], he was angry at me, he got
up and walked out.  Ok, nisht(?), you know.  I made peace with him
after, Ok.  After the 13th bottle, y'know I talked to him about --

	And then the conservative and reform, they were both cute, I
said to them, I want you to know something:
	I once gave a concert in Curacao.  On the island.
{Someone in the audience apparently recalls that concert:  R. SC
replies}: WilhelmStradt, ya..   And I'm invited by the orthodox
synagogue.  I'm arriving at the airport -- nobody there.  Ok,
forget it.  The only one who came to greet me was the Reform
rabbi.  And the Reform rabbi says to me, I want you to know, that
I am the only person in Curacao who has a kosher home.
	Ok, he's a very cute brother -- he met me once in Cincinatti
-- anyway -- then he says to me:  You know, I have a Hebrewschool; the
orthodox don't have a Hebrew school.  I have 60 kids.  If you're
not too tired, why don't you come.  The cutest kids in the world. 
And -- I spent all day with him, and at night, he takes me to the
concert.  I'm coming to the concert, and the whole city was there--  was not only Jewish in Curacao, and like --- [the concert was
given] for the [entire] city -- 

	{R. SC, in a half-whisper, as if tactfully revealing a
disgraceful  secret about somebody else }: The ?President? of the
orthodox synagogues comes up to me.  He says:  I'm ashamed of you.
	I thought gvalt, y'know, I'm a sinner, but who knows what he
knows.  Y'never know, right.  {R. SC laughing}: B'ruch ''. 
Heilige Tate, who knows what he knows.  Anyway, he says:  How dare
you, going to the house of a Reform rabbi.  I said to him:  I
couldn't go to your house, because you eat ham.  

{Note (sa):  This would seem to be a rhetoric or intemperate
remark:  In =shara001, the interview of the NYC radio station, R.
SC discusses, in a serious tone, how he would go to the home of
someone who does not keep kosher, being careful while there to
observe kashrut. }

I says:  I couldn't go to your shul, because you don't even have
a Hebrew school.  You're not taking care of your kids. And this
rabbi is mamash a suisse yid.
    
	So anyway, I said to the conservative and orthodox [sic,
orthodox, but from context, probably mis-speak for 'reform']:  As
far as I'm concerned, it's just names.  It's names.  Brother
sotin, Hey, is hanging on names on people, which are not true. 

	You know, the holy Sanzer -- I mentioned it today to my
friends [tape sic, friends, probably a translation of 'chevre']
{sa15}:
	Someone came to the Sanzer, and he says:  Rebbe, bless me, I
should be a tzadik, I should be holy -- gave him a long list of 17
titles he would like to have.   So the holy Sanzer says to him,
you know, look at me, I'm an old man -- and you know what I'm
praying for -- just to be a Yid.   I want to be a Jew.  
	So I say [or: said] to all those hundreds of kids [at the
orthodox/conservative/reform debate] you know something:  how are
we gonna fight each other, and waste the life of our young people
because of names -- conservative, orthodox, reform ?movement? --
you know what we need:  we need to be yidden, we need to get
together.  And you know what we need:  Orthodox is not enough; we
need something with so much fire, with so much depth.  We need a
Torah which will make us -- drunk.
	Why do you think you make kiddish Friday night.  Because
unless you are drunk with shabbos, you don't know what shabbos is.
	Why do you -- When you get married you drink wine because --
brother and sister, if you are loving each other, it will make you
drunk -- [if it will not make you drunk then ] -- don't get
married.  I need drunk yidden.   Yidden who are drunk, with love
for G_d, for people -- we need yidden who walk on the street, andevrybody
who sees them says Ah, I wish I would be a Jew. 
{C470; but Pass 2, C443}}

	But I want to tell you just one more Torah-le, because I know
Zalman wants maybe to leave.   I have to tell you in honor of holy
Zalman, ?one more? gevalt story.  My favorite story.

	Maybe some of you know, I had the privilege of being in 
Poland, with Sammy [R. Sam Intrator, who worked as Shlomo
Carlebach's manager; presently Rabbi of the Carlebach shul in New
York ] and the chevre.  This was my story. 

	And you know, motzi Shabbos, you have to tell the story of
the Baal shem Tov.  {To R. ZS}: You told already a Baal Shem Tov
story, or not yet.  
{R. ZS(?) responds I was _____ with a Shloimo story}  
Zalman I want to hear a good Baal Shem Tov
story from you; you have to.  Ok, I'm first

[Story of the Baal Shem
Tov and the minyan of thieves; with an insert from Reb Nachman ] 
                                            
	Ok, brothers and sisters:  fellow sinners:  OK:  Listen to me
friends:

	Someone comes to the Baal Shem, and he says: ` Rebbe, my
child is so sick,' -- all our children should be well -- `please
pray for my child.'
	The holy Baal Shem Tov says:  Wait a minute.
	The holy Baal Shem Tov goes out, and he gets 10 thieves.

	And I have to throw something in, which is important.  It's a
tora from Reb Nachman [grandson of the Baal Shem Tov]:
	There was a high tzadik -- a high holyman -- and a low
holyman.  A low holyman, cannot stand people who are not holy. 
Because he is is not like G_d -- he's holy, but not like G_d.  A
high tzadik -- has patience for everyone.  Because he is like G_d.

{Comment (sa):  HIK says something similar, Collected Sayings:  AsI'd paraphrase it here:  You get a litte ways on the spiritualpath, and you think, Oy, the world is too coarse for me.  Butthat's your weakness.  (And this is also similar to the 10Oxherding pictures; in the end, mountains are mountains.)}

	So the holy Baal Shem -- you think his hasidim were only
tzadikim -- his hasidim were thieves, also.  So -- he gets himself
10 thieves, they begin to recite the Psalms, and the baby gets
well.  So -- after it was all over, the hasidim asked the Baal
Shem:  If you want to recite the psalms, [do] you need thieves?
{interrogative} -- why can't you take 10 decent people. So the
holy Baal Shem Tov says:  I want you to know, the gates of heaven
were closed -- I needed 10 thieves to break the gates open.  

	So the best thing I can introduce Zalman to you. 
	I want you to know, Zalman is a Holy Thief:  Zalman has been
breaking open gates which have never been opened yet. 
{C500}
	R. ZS:  So, I can't make good with a story of the Baal Shem
Tov that fits as well the story of Reb Reb Levi Yitzhak of
Berditchev -- so -- 
	Y'know:
	When Pesach comes -- Reb Levi Yitzhak has special places for
Rosh HaShana, Yom Kippur, and Pesach.  
	For Pesach, there is a story for instance of the person of
-- Pop, olav v'shalom [R. Zalman Schachter's father,
z'l] told it -- used to love to tell it every Seder --
	How:  There was this man, who was a simple yiddele, and he
had seen how people were saying `Echa-----D'  

[REFERENCE:  In saying the sh'ma, there is a custom of prolonging
the word 'echad']

at Sh'ma --  so every time he came to the word 'Echad', he said
it like 'Echa----D' 
	So:  They are sitting there at that Seder of Reb Levi
Yitzhak, and he had especially invited that yiddele to come there,
and it goes like this -- He's going 'Echa---D Chocham' -- 'Echa--D
Rosha' --- 'Echa--D tam' `Echa--D sh' lo yodai y'sheol'

[REFERENCE:  Hagada:  "Three sons -- one wise, one angry, one
simple', one who [is so far out of yiddishkeit he ] doesn't [even]
know to ask [about what he doesn't know] ]      

There are the four sons:  One is wise, one is wicked, one is
simple, and one doesn't know how to ask a question.  
	And each time he does 'one' he said it with 'Echa--D' like
this.  So everybody giggles and laughs and thinks it's funny.
{sa16} 

Reb Levi Yitzhak goes -- [far] out, completely -- Wow -- the
'Echad' [Unity] is in the wise [person], the echad is in the
wicked [person], the echad is in the simple, the echad is the one
who doesn't even know how to ask the question.       

	A little later they're coming on -- they're singing 'Ve ish
she onda' ["and it is this which has sustained us" - QV REF ] --
so this yiddele says, 
{HEBREW, from Hagadah: 'sh' lo echa---D' ?? vil vad?? _____}
-- the words
go -- 'and this is what stood up for us and saved us in the past -
- not one only arose to annihilate us, but in every generation we
have had enemies, and G_d has saved us from these.'  So this guy
goes:  `Not One-----E' -- goes like this -- and again, it's
absolutely absurd, ridiculous, -- y'know, what's this [mystic
sense of] `echad' got to do [with this passage], he's talking
about the bad goyim 
['bad goyim' -- that is, and literally, evil nations which havetried to annnihilate the nation and people of Israel, and despoilits land ] 
-- and Reb Levi Yitzak is again -- Ohhh -- out --
	And then they [his hasidim] ask, what did you hear there [in
this inadvertant intrepretation of that passage]:  He said like
this:  `This is the promise that stood up' {translation fromHagadah}: As long as G_d didn't [be the One who would] stand up to
destroy us, 'she lo Echa--D {HEBREW, the rest of the phrase from
the Hagadah} -- that in every generation people are rising against
us -- that doesn't matter, because G_d will save us from that --
as long as the 'Echad' [ the One ] didn't get us. 
        
	So here is a story for Berkeley, about Rev Levi Yitzhak. 
You'll soon see why it's for Berkeley. 

	In Russia, Turkish tobacco, for which you hadn't paid the
tolls to the Czar, was a big no-no.  Turkey was a strong enemy of
Russia.  And in fact, when Reb Schneur Zalman of Liadi was
arrested, the evidence against him was that he sent money to
Turkey -- what does that mean -- he sent money to Israel, at that
time which was under the Ottoman Empire -- so they said:  He is
sending  money to the enemy.  So you get that -- that was likehigh	treason -- that's why they arrested him. 
	So you can imagine:  Turkish tobacco for which they hadn't
paid any tax, is like bringing in cigars from Cuba. {sa17}
A big no-no.

	So:  Reb Levi Yitzhak is about to sit down for the Seder, and
he has two shamos-im there.  One is Leibel the Geller [lit., gold]
-- Lebel with the yellow beard {sa18},  the blonde one -- andLeibel the Schwartze, Leibel with the  black beard {sa19}

He calls over Leibel the Geller and says to him:  You have to do
this for me, this is very important, I can't proceed with the
Seder -- I need your help with this -- go and knock on any door --
I need to -- in any order to save a person who's very sick, save a
person's life {in which case, any violation of halacha is not
merely permitted but required - sa} I need to have a shtickel
hametz -- a piece of bread -- but it must come from a Jewish home.
 So could you see, maybe somebody forgot, somebody looked, maybe
somehow they haven't found everything and maybe they can find me a
piece of bread, it's really essential. 
	He [Leiebel the Geller] goes out.  And he [Reb Levi Yitzhak,
Berditchev] calls over Leibel the Schwarze.  And he says, Leibel,
I want you to go and bring me some Turkish tobacco.  But make sure
that it's the kind they have not paid their duty on.  'How much do
you want'.  He says, as much as you can bring me but -- within an
hour.  
	The two Leibel's come back after  an hour.  Leibel the
Geller, {Yiddish: ____ is ?geshlissen?} y',know, with a facesaying, Rebbe, you sent
me on a wild-goose--chase, I went all over Berditchev, I even went
to the people who are not so observant 

{Note (sa): 'not so observant' -- a
euphemism -- I think it was Ch. R. Goren, z'l, who said:  There
are no non-observant Jews.  Of a a Jew who is found in synagogue
on only three occasions -- on his birth, marriage, and death - we
say, 'he observes fewer mitzvot than do some other Jews'.} 


and I
asked, maybe you have a shtickel bread, the Rebbe needs a shtickel
bread, and they laughed, they threw me out, they thought I was
crazy -- Pesach?  Bist du meshiga?  
	All right, he says, sit down, sit down.
	Meanwhile, in comes Leiebel the Schwarze.  And he's got three
[or] four,  people helping him out, with peckele and peckele of
smuggled tobacco.
	Whereupon Reb Levi Yitzhak gets up and says:  Rabbenu shel
olam, take a look:  Every hundred feet the Czar has a soldier. 
He's got instructions to shoot first, and to ask questions later. 
And look how much tobacco was smuggled in.  YOU don't have a
single sherif out, to check a house, to see if we have chametz on
Pesach or not, and there isn't a bit of chametz around.  So,
Rabbenu shel olam, isn't it time that you should be nicer to us
than YOU are, and redeem us.
	So then he went on and did the Seder afterwards. 

	I think I'd like us to be careful, m'rtz '', this coming
shabbos, it's gonna be erev Pesach.  It's sort of a strange way of
making Pesach, because we're so used to have the day before to
sweat, to do all the things that we need to do. 

	Again:
	Reb Levi Yitzhak was saying one day -- he's blowing shofar --and it's Rosh HaShana -- and there is this prayer in-between, that
says:  If -- or that the angels, that come our from the Tekia,
Shforim, Truah, Tekia -- that these angels should be able to help
us, in getting a good year.  
	So Reb Levi Yitzhak says:  Rabbenu shel Olam:  If the Malokimfrom ?kashrach? -- Tekia, Shofarim, Truah, Tekia -- are too weak,
would you invite the Melokim from {Yiddish:  4 words:  ??kratzen,
reidem, shodemum, kasherum?? -- apparently words for the 4 steps
in koshering for Pesach}  -- what people are doing before Pesach
to get the house ready, which have the same initials, y'know --
??KaShRaKh?? -- ??kratzem, reidem, shochem, kasherem?? -- have
these angels come, and strengthen my angels from blowing the
shofar.

	I want to say that the preparation, the time you've
spent on preparation before Pesach, is essential. {sa20} 

It's really essential to sweat for that.

	One day, Art Green 

{REFERENCE:  Art Green:  former member of Haverat Shalom
(Somerville, MA); later wrote 'Troubled Master', a study of Reb
Nachman; persisted in referring to Reb Nachman, the academic
style, as 'Nachman', to which R. SC strongly objected [ input,
Yakar lectures, 1993 }

and I, y'know, we are sort of to be sort of {Yiddish:  ?chreies?}
modern people, you know:  So he comes up to our house, when I
lived that year in Boston.  And I'm standing there with a blower
[blow-torch], you know, kashering the stove [by heating it red-hot
for a while, which presumably resumes practically all hametz] with
a [blow-]torch, and he is looking at me and say:  Zalman, aren't
we both two radical theologians.   
	You know -- radical theologians is fine, but hametz is
hametz, y'know.   And we are both -- he wanted the torch so he
could kasher his own kitchen. 
	I just want to tell that every bit of preparation that goes
into making Pesach right is really essential, is really important.

	And here again I'm going to tell you a story about a little
bit of an excursion that I did.
	Some years ago -- this was up in Oregon -- there was a
Rainbow festival there.  {sa21}
And all the tribes had gathered there, and there was a man who had
come from the Hopis.  

{Note  (sa):  OK, Hopis:  They farm without irrigation, and they
don't have streams, so they pray for rain.  So this is precisely
what it says after the Shema.}

And he had asked me a little bit -- we talked about what our tribe
is doing.  So I told him about Pesach, and told him about Sukkos. 
He says:  I get it:  you people  are so hooked on freedom, that
you don't want to be slaves.  And if your kids are saying to you: 
`Well, how are we going to leave this place that  enslaves us' --
so what you do is, every spring you take them out, and show the
kids how to survive, with the food trip.  Namely:  you show them
how to kill a sheep, how to roast it, how to find dandelions, and
other greens to eat -- how to bake -- you know, matza on stones 

{Note (sa):  Yeah, I reckon -- matza was baked on hot stones.  I
kept thinking, on the top of an earthen oven, like at the New
Mexico pueblos; but stones is much more 'in haste'.  
	Why doesn't reform and reconstructionst talk about stuff like
this, instead of making for us gratuitious tzoris.}

and so on and so forth.  That's when you handle the food trip.  
And Sukkos is when you initiate the kids into the shelter trip --
you show them how to build a shelter, so that you can remain free.

{Note  (sa):  Maybe yes, maybe no:  The sukka is only for the dry
season, it's a shelter against the heat of the sun, not a shelter
against wind nor rain, nor cold, nor wild animals.  Like, the
neighbor's cats walk right in.}
       
I wanted to tell you this.  Isn't it an insight, that that person
had.  
	And so it's really the sweat and everything  that you're
going to put in, that will make you have a good Pesach. {sa22}
    
{Comment (sa):  Dafna Goldstein was bentching lulav at MeorModi'in.  She said, I love this Hag, there's so much to do.}

I want to wish you a kosher and a freilichen [joyful] Pesach, that
all the little mitzrayims that we have to go out, that we should
be able to go out.  I want to especially ask your bracha for the
week of Pesach in the holy Land, and for the concern that we now
have about Yerushelayim.  We know that -- for all the things that
happened prior to our having access to the other part of
Yerushelayim -- we couldn't go to the Wall.  I remember yet the
time when I had to look from King David's grave, 

{REFERENCE:  (sa):  That is:  The Tomb of King David, on Mt. Zion. But I say:  Look for him at Ein Gedi, and on the Golan.}

over to the
direction of the other side of Jerusalem, that was not accessible
to us.  Nowadays, if you go up to the mountain, to the Temple
Mountain, you see that all these years that this has been quote
[sic, R. ZS says 'quote'] under Israeli, quote, `occupation' [sic,
R. ZS says, 'quote'] -- yeah -- the Wakf, which is the Islamic
group that runs their holy places, had all the freedom -- had evenmore
freedom that we had about that.   I just dread the situation that
if, because of peace things, that part of Jerusalem would be
removed from us.

{Someone says (possibly R. SC, but I couldn't say):  G_d forbid;
it will never happen.  R. ZS does not acknowlege the remark, so
probably it was not from R. SC}

Because that's the reason we need every bit of blessing, and every
bit of insight -- and -- when you do a Seder, do it good, and put
out the prayer, l'shana haba Yerushelayim.  Wouldn't it be really
amazing and wonderful if that dream --- Warren(?) has a vision
there, about the 'House of Prayer for all Peoples', that Isiah had
promised, so that everyone should be able to come and be {HEB:
???olaref??} and come and celebrate those holy days together as
one family, in G_d.  Olavai(?), Amen.   A good and kosher andfreilach
Pesach.  {Yiddish:  Apparently to R. SC:  A gesund yos -- wie a
noch a hundert jahr -- Keep me company, please. 
R. SC calls out in response:  Regards to Eliahu haNavi
{A bit of applause; but those are the last words on the tape.}
END SOUND {about C800}.
{END PASS 2, SIDES A AND B, PROOF AGAINST TAPE} 

Lines come out on tape, apparently a duplicate copy from Side A: 
'We have indvidual lives, and we have' {CUT OFF: tape continues
running.}


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