;.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,
;.l3,20,75,192,2,25,127,20,0,
;.l4,25,75,192,2,127,25,0,
;.l5,30,75,192,2,127,30,0,
.H2, =sh84avd1  --  R. Shlomo Carlebach 1984 Av/ Glick / DH / DB!                                 
RUN PASS 2 ON THE G2
RENAME sh840715.dh1 if that's what it was.
CLEARLY A SERIES OF WEEKLY LEARNINGS, AT JOEL GLICK'S.

Joel Glick indicates that the Wednesday of the following week , isJuly 25       
THAT DOES PINPOINT THE YEAR.
I think this talk was given on a Monday, 10 days prior to that.
R. SHLOMO'S SERIES WAS PROBABLY BILLED AS 'SPECIAL MOMENTS'

TEACHING CLEARLY OCCURS DURING THE 3 WEEKS.
PARSHA:  PINCHAS (Numbers 25:10--29:1)
Topic:  Particular Reference to BNOT TzLaFChaD, Numbers 28:1-12

In Numbers, the sin of TzLaFChad is not specified, except that hewas "not in the company of Korach.".           
	Rashi notes that :  "Rabbi Akiva says, 'He was the gather ofwood' and RaBI Shim'ON says:  Of those who presumed [to go untothe hilltop] was he (Shab. 96}".  (Reference here is to Numbers14:44-45 in parsha Shelach)            
	The tradition, conveyed by R. Shlomo, clearly opts for the --gloss -  of Rabbi Akiva, not that of Rabbi Shimon.
	That of Rabbi Akiva refers to:  Numbers 15:32-26, in parshaParshat Shelach (which immediately precedes parsha Korach). 

	There is also a general reference to the preceeding parsha,Balak.  In this teaching R. Shlomo takes  Bilaam as thequintessence of the power that can turn the sins of the Jewishpeople disasterously against them (as we saw in the week of 13 Jan1997).


TRANSCRIPTION OF %dh1
Tape:  Opus UD 90
Noted as 9 Av, probably 84; but maybe not 9 Av
PLACE:  JOEL GLICK'S  HOME / CHOMAT HALEV YESHIVA
DATE:   Probably Monday July 15
YEAR:   If July 25 1984 was a Wednesday, the year was 1984.
VENUE:  R. Joel Glick's Yeshiva Series.  Apparently a seriesentiteld Great Moments.
AUDIENCE:  Chevre, Old City chapter.
LEVEL:  Intermediate.
SOUND ENGINEER;  R. David Herzberg, probably.  
TRANSCRIBED:  sa, HaOn, start 11 Jan 97.

A bit of background noise; sounds like the tape-recorder crankingaround, or possibly a small whale with rheumatism.
Sounds like Joel Glick in the corner.

.P
END INTRODUCTORY HOREFEATHERS; START TRANSCRIPTION

{100}
After a bit of chatter, R. Shlomo comes in:

I'm telling you before, I had the privilege of giving a few peoplesmicha.  I had the privilege of giving Yitzhak smicha as adarshan.  Mamash a gevalt . .... 

{WARMUP TEACHING: A NON-THOMISTIC PROOF OF "THE FIRST PRINCIPLE"}

I want you to know, there was summer tora from NCSY.  They have a a lot of kids, come back to Yiddishkeit.  So they had a Session. And there were 100 kids, it their first shabbos.  First shabbos intheir lives.   And they had a session -- and again, I wouldn't dosuch things, none of us would do it this way [or: in Israel], butthis was they way they're doing it -- they had a Session on TheExistence of G_d.  Sweet.  They meant well, y'know.  So, the Rabbiwas saying, Fire and Water ?and wind?, and some of the kids say Oy-- you know, arguing -- so -- this little girl from Texas got up - Oh -- so this Rabbi said -- how do they know about the existenceof G_d -- because my father told me, and his father told me, --sweet, right -- so all the kids said -- our father didn't tell us,our mother didn't tell us -- so how did we ever know there was oneG_d.  _________  

	So this little boy from Texas said like this -- I want you toknow I was one time invited by the Rabbi of my synagogue.  Cuteboy, y'know.  He said, When I saw the Rabbi making kiddish, andeating challah, and eating chicken soup, it was clear to me thereis one G_d.  Isn't that the sweetest in the whole world. Unbelieveable.  A Rebbishce neshama, right.  Unbelieveable.  {200}
I hope a big Rebbe will come out of that. {1}

{MAIN TEACHING:  
`GREAT MOMENTS' AND `EVERDAY' IN JEWISH RELIGIOUS EXPERIENCE ANDPRACTICE.

	Ok, here I want to share something awesome with you, veryfast. I know it's late.  Maybe you heard it.
	I want to say a gvalt tora:
	Why do people hate each other.  The holy Temple was destroyedbecause we hated each other. {2}
                                              
	On what level do I hate you?  Because on a day-to-day levelyou're a fake.  
	On a day-to-day level you didn't do what you're supposed todo.  
	I know you never buy kosher meat, I know you never go toshul.  
	What do I know about that moment(?).  What do I know what youdid, what you will do, what you're doing.  
	While I'm sitting here and hating you --
{Interruption, while somebody looks for a cup of tea, and theRabbi gives them his.}

	Hevre are you listening; give me a little energy.  Mamash Ijust want to finish what I'm saying a little.(?)

	What do I know, what do I know, about the moment of anotherJew.                  
l2
{Somebody gives the Rabbi another cup of tea.  
l3
Reminds one of the story of Rebbe Reb Zusha; just give,don't waste time with asking.} {3}
l1

And here I want to share something awesome with you.  Please giveme a little bit of energy for 5 minutes.

	Obviously if you remember the brothers of Yosef, when theywanted to mamash, has-v-shalom to kill him, it was not -- they hadtheir thing, right, a _____ tora.
	According to the Torah, on an everyday level, Yosef ha-Tzadikis ??haet mitzvas?? ______, het-v-shalom.
	If you remember, Yehuda said --
	No.  What was Yehuda bringing down to the world.  Meshiach.
	Yehdua -- you know Yehuda saw, with unclear prophecy, thatYosef ha-Tzadik will be one moment, when he'll become a tzadik.

	What did Yosef haTzadik ____ -- Mamash one moment --_____________ -- and he ran out.  Gvalt.  It was his moment. 

	You know what it is.  YOu get to be a tzadik all your life. But mamash perfection -- mamash Meshiach, mamash redemption ofyour neshama -- [occurs in] just a moment.

	And Yehuda said to his brothers:  If, at that moment, he'llbe he's supposed to be, he'll be the highest.  The he'll be theking, ____.   He doesn't have it yet.  You're right.  The way heis now, he doesn't have it yet.  Doesn't have it yet.

	Remember we were learning all the time, that Yehuda tookYosef out from the -- can you imagine Meshiach ben(?) Yosef, Meshicah ben David -- Yosef haTzadik blessed Yehuda he should dotchuva -- because he's selling him.  And Yehuda was blessingYosef, he should remain a tzadik.

	So Yosef is a tzadik because he would have blessed him; andYehuda's doing tchuva because Yosef blessed him.

{Interruption, in which the Rabbi asks a nudnik not to interrruptwith questions:}  
	But do me a favor, because if you stop every minkute, thenthe whole thing is falling apart.  Do me a favor, because I can't.  .... Much as I love you, don't be angry at me.  See what it is,if you ask me, and everybody else will ask me, and in the meantimewe'll never learn anything.  It is also great(?).  But right nowpeople are learning. ...

	OK, I want you to know something.  Why is Meshiach coming onTesha b'Av.  The truth is, Meshiach to come on Tesha b'Av is themost unappropriate moment.  On an ordinary day-to-day level -- youknow, today is a fast day 
l2
[I don't know if this talk was actually given on Tesha b'Av,or whether here R. Shlomo was just filling in theillustration]
l1
Y'know, I mean really, don't mix up things, right, don't you knowit's a fast day.  Meshiach should come on Purim, on Sukkos -- 
	But you know what it is.  The moment of Meshiach -- you neverknow when it comes.  It comes mamash at the lowest moment, --could be the highest moment.  You don't know.  Mamash you don'tknow. {4}

Because the whole thing of the moment is -- that you don't knowwhen the moment is.  
	They ________ that says:  {Aramaic?}:  I don't know when themoment is, I just know in my heart,  there is a moment when I haveto give my life to G_d.
	When is that moment.  _____ when I pray.


	I don't want to say anything bad but: I means, all of us knowthe same thing:  
	I remember I was sitting, was right after the Yom Kippur war,and I'm sitting with the son of a big Rebbe on the plane.  I askedhim, didn't you ever go to a hospital to visit wounded soldiers? Ok, you're not going in the Army, you're learning; did you ever goto visit the wounded soldier?  If you tell me that you're learningTorah for all of Israel, 
l2
[That is an established minority tradition in Judaism]
l1
then this soldier got wounded for all of Israel, right.  The leastyou can do is visit him.  He looked at me like I'm crazy.  Whyshould he do such a thing(?).
	I don't want to tell you over what he said, because it's sodisgusting, I don't want to leave anything bad in your mouth. What's his problem:
	You know what his problem is:  Like I said before:  oN a dayto-day level, on every-morning nagelwasser, every morning "modinani", he's tops.  He is not connected to the great moments ofIsrael.  Great moments.                     


	Here again I want to share something with you:
	There's so many people we can tell what happened to us everyday.  How many people can we tell _____ -- also great moments. Forthat you have to be very close to somebody.  Very very close. Mamash Meshiach.  Because it's so deep.  It's so deep.
 
	At that moment -- just remember, there is Moshe Rabbenu'sTorah, and there's Meshiach's Torah;  there's nothing else.
	Moshe Rabbenu's Torah is what I received from a Rebbe, whatto do what not to do; and then Eliahu ha Novi ____ Pinchas --Pinchas Eliayahu -- and he's telling you Meshiach is coming,  it'sthat tora where I can't ask a Rebbe -- when Meshiach is coming itsays {Hebrew} -- no one's going to teach me; I'll know it frominside.  I'll know it from inside.

	And here I want to say ____ a gevalt torah.
	Why is it when has-v-shalom something goes wrong you go tothe mikveh.
	Or mamash, everybody wants to go to the mikveh, get high,more holy.
	What's so special about the water?
	Because under the water you have no Rebbe, you're all alone,right.  You're mamash alone.  Under the water you're all alone.
	When Meshiach is coming it says {Hebrew}, it will be like thewater covers the ocean. 
	You know what it is:  all our mistakes came -- you know fromwhat -- I didn't have enough guts at those great moments.  Ididn't have enough guts to do things on my own.
l2
[It does seem to be a characteristic of a 'great moment' thatit seems to be entirely personalized -- one feels called uponto do something which would ordinarily seem rather minor, atat that point seems almost an insurmountable challenge -- atest, if you will -- and at the point one finds none of one'sfriends offering support and encouragement -- 
l3
the Christians say "You must walk that lonesome valley - you have to walk it by yourself."  But I reckon theywere telling of the trip one takes after death.
l1

	Friends I want you to know something so deep.
	You know most friendships, most loves get broken, not becauseof the everyday; they get broke because I missed out on a greatmoment.
l2
[On Pass 1 I heard that as 'I missed out on the greatmoments', and added: I think too that's why we decide todie.]
l1
	And friends here I want you to open your hearts, and I thinkit's a gevalt.

	Bilaam knew there is one moment in heaven when G_d is angryat the Yidden.  {Hebrew}.  
	And listen to this, unbelieveable.
	What does Bilaam want?  Here I want you to open your heartsfriends.

	We were only talking about good moments.  There are alsoterrible moments.  There are moments between me and G_d, betweenme and people, if I take advantage of that moment -- it's off [or:all.]  You know I can be married for 60 years, love my wife verymuch, suddenly one second, the whole thing falls apart.
	You know what Bilaam wanted?  Bilaam knew that moment when itis possible to destroy all of Israel.  It is possible.  
	You know:  all the Rebbes make it very clear to us {Hebrew}: G-d didn't want to listen to Bilaam.  I mean:  G_d is afraid ofBilaam, to listen?   What's so terrible if G_d would listen tohim.	{5}
	There was(?) something to listen to.   There was a momentwhen you can destroy the world.

	And here I want you to open your hearts just one more second.
	There was a Bilaam moment when it is possible to destroy thewhole world.  It is possible to destroy ______ .  And the answerin Pinchas. {Hebrew}. {6}
	
	And here I want you to know something very deep:
	If G_d forbid there was a Bilaam, between me and G_d, andbetween me and people I love, what's my fixing:  take advantage ofthe good moments.
	You know I goofed off on that terrible moment of {Hebrew}.  Icannot fix it just putting on tfillin and everyday.  It doesn'treach there.  There has to be an awesome moment again.  

	And here I want you to know the deepest depths.
	You know if you remember -- I don't want to go into it now,but in the deepest depths, you know the holy Temple was destroyedbecause of Bilaam.  Something he put on us.  Something he put on.
{Hebrew ______ Bilaam.}  And something rubbed off.
	And Pinchas ______.  The fixing, right.
	So I want you to know something so deep.  
	Just those Three Weeks -- on one hand -- on one hand --

	You know on an everday level, there's nothing changed.   Istill put on tfillin in the morning, I do everything like everyother day.  But everybody feels there's something in the air.
	What is in the air.  What is in the air that has-v-shalom youcan't keep(?) Bilaam moments, terrible moments -- you get angry ateach other, I'm through with you, I'm through with G_d, I'mthrough with the people I love, just the end.  And also there aregreat moments, right.

	And here I just want to tell you one thing.  
	There's a tora from Reb Nachman.
	Reb Nachman says, what do you do when we're angry atsomebody.
	You know it's very cute to say, I'm learning Torah, you'renot permitted [to get angry] -- 
	You know Reb Nachman said it 200 years ago, today psychologyis a little bit into it but they don't know yet how to do it -- Ifyou just suppress your anger, you're not doing anybody favors,right.   So you will get angry tomorrow, right.  Or the day after.	What happens to all the people who are filled with anger. Because anger -- you don't get it out of you, you just say, you'renot permitted to get angry.

{THE DAY THE RABBI SAT DOWN TO SHARE A DINNER OF PORK-CHOPS}

	I remember one time, there was a girl, one of our chevre inNew York, she began keeping Shabbos a little bit, keeping kosher,one night, twelve o'clock, I get a call from her.  She saysShlomo, I tell you the truth, I gotta have some pork, I can't helpit, you know. {6a}  Mamash I got to.  {Here R. Shlomo's voicetakes on a note of despair, the voice of a young women feelingherself dragged by something she can't summon the strength toresist.}

	And then I says I'll tell you something.  I'll go with you. I can sit at the same table.  Get it over with.  I says, get itover with a'ready, y'know. 

	So:  We went to a real -- Glatt Treif restaurant -- and youknow she had this image that -- ham is SO-O GOOD right {FNonjoy}
l2
{FNonjoy}
[Cf. The Tora of the Little Piece of Ham, input as =sh_onjoy,Another Place Farm, Greenville NH, 1982
doc=sh_onjoy
R. SHLOMO CARLEBACH:  THE TORAH OF THE LITTLE PIECE OF HAM
HAON021494:sh_onjoy, --, R. Shlomo On Joy, 12/6th/81


Input (by sa) of xerox typescript=SA1:  Talk on Joy, withparticular reference to the teachings of R. Nachman.  Talkgiven Sunday December 6, 1981; Another Place Farm,Greenville, NH USA; lst-edit transcription by sba.

Retail sin & wholesale sin:  The torah of the Little Piece ofHam

Ther is "retail sin" and "wholesale sin".
A "retail sin" is, like, let's assume I was coming here, andI was too hungry, and let's assume there was a piece of hamlying there, and nobody was looking, who'll know that I tookit {0a}, running up to my room, eating a little ham ... Let'sassume it was a terrible sin; it was a little retail sin.

[But] when I'm sad, that's not a retail sin, it's a wholesalesin.  It's affecting my whole being.

 ... [If I eat] a little piece of ham and I come down, andEmmy 
l3
[Rainwater, co-host of the seminar, with Medicine Story{Wampanough Tribe, Martha's Vinyard, in Massachusetts'territory recently occupied by the USA}]
l2

didn't notice that I stole it, nothing happens.  [But if] Iwalk down sad, every person that looks at me gets the creeps. I change the vibrations of the world. {1} It's not merely awholesale, it's a world [sin] ... And who am I to commit asin against humanity, against the whole world. {6b} {7}
l1

And she is missing out all her life.  The last 5 years she didn'thave a little ham in her mouth. {7a}                       
	So we come to the Treif Restaurant, and she orders mamish abig ham plate, she puts the first piece of ham in her mouth --what do you think she did -- she spit it out, you know. {8}

___________ it's so terrible.  It has no taste, right. {8a}

l1
You know when you eat kosher for 5 years, do you think ham has agood taste after that?  {9}

l1
But it was so good she got it over with right.   She would havewalked around all her life thinking oy, I'm missing out on ham.

	So.  Gornisht, right.

	I want you to know something, anger is so -- ok, get angryalready, get it over with, y'know.  People walk around, I gottayell at you, get angry at you, so get it out of it -- you knowwhat the Rambam says {Hebrew}:  You're angry at somebody, tellthem.

	You see what it is.  What's the difference, tearing eachother apart, you know.  Some people get angry, they call you thedirtiest filthiest names.  And mamash destroy you inside.  That'sa chutzpa.  
l2
[Here I think R. Shlomo uses the term 'chutzpa' in an oldfashioned sense, the old-fashioned sense of `arrogance',meaning, to arrogate to oneself a power to bring down otherswhich power is only properly wielded by heaven.]
l1
I'm not talking about that:  you're angry, tell them.

	But you know what Reb Nachman says.  If you're that close tosomebody, that you're angry at them, you what a great moment thatis?  That is the momejnt when you can be the closest in the world. 
	You know how deep this is.
	Gvalt at that moment, when I can stop loving you forever, atthat moment there is also a Pinchas moment.   At this moment wecan be the closest people in the world.  Closest in the world. Mamash Tisha b'Av.  At that moment when the Holy Temple isdestroyed, at this moment there's an opening for Meshiach. {!!}
l2
[Well, like Gedalia Fleer once said -- ca. '84, I reckon: Sometimes you have to wait an hour or so, but whenever R.Shlomo talks, sooner or later you come up with a gem.

Note that here R. Shlomo has answered the question he posedquite a ways back:  Why does Meshiach come davka on Teshab'Av, which is when for luncheon guests I would preferablyinvite only my favorite bill-collectors. ] 
l1
The same moment, right.

	I want you to know:  It says in hassidus (?) that the 3 Weeks-- are mamash very very very atomic power, right.  Mamash.  Thehighest powoer in the world.  You can be all very angry .  Or youcan turn those moments into the highest moments.  The highestdeepest moments.

	I just want to say one more thing.  Everybody knows you'renot getting married in the 3 weeks and 9 days. [That is, dependingon custom I guess:  The 9 days are the last 9 days of the 3 weeks;they are 1-9 Av.]  But on Shabbos, it says, you can get engaged.

	I want to say the deepest torah, it may not be true.
	Getting married has to do with everyday, right; engaged --it's just for moment -- for one moment I connect ?my soul to yoursoul.  And the 3 Weeks are the best for this moment.  Gvalt.
	
	Moshe Rabbenu wanted to go to Israel; you know what G_d saysto him:  I'll give the Holy Land for one second.  For one moment.
	And you know all of us here, in this feeling, even if youlive in Israel, you still need this one moment of G_d to show youhow holy the land is.
	You know you can be here for 10 years and not feel anything,and then you decide to leave, and you go on the plane -- at thatvery second G_d opens the gates, mamash ______ it's gevalt.  

	You know sometimes you can think about other persons, they'renothing; then suddenly one moment G_d reveals to you, they're theholy of holiest.  Moments.

	It's so strange, here we're living in a world, beforeMeshiach is coming, the world gets more and more -- longing formoments.

	But -- what does it mean to be turned on.  That mamash mykishkes turn over, right.
	It's not an everyday thing -- it's beautiful, I want to puton tfillin every morning, I want to wash nagelwasser -- I want amoment, an awesome moment.  An awesome moment.

	An again I want to bless you -- the parsha ______ Pinchas --every moment should be on that level.  And the {Hebrew}:  you knowwhat it means -- and again, you know, most people -- listen to me,you know, I live in New York, right, but you know what turns me on-- I'm going to Paris, right.  Unbelieveable thing.  I'm going toHong Kong.  New York doesn't have this kind of effect on me,right, I live there.

	You know what Pinchas brought down to the world, and{Hebrew}:  I live in Israel, and the land I live in should turn meon.         
	And everybody knows that -- the whole thing is that we'redriven out from the holy land because obviously the holy landdidn't mean that much to us any more.
l2
[Looks like it.   20 Jan 97]
l1
	Yeah we lived there; we weren't turned on to it.
	And every time the beginning of ?sheves_____ Tammuz -- alwaysparshas Pinchas -- because Pinchas brought down to the world --{Hebrew Pinchas _____ Eliahu haNavi } Meshiach is coming --Pinchas mamash prayed down to the world that eretz Israel shouldbe so holy, it should turn us on.

	I'll tell you something crazy.
	I know a lot of Israelis in New York.  You know what thestory is.  On a day-to-day level, they don't want to be in Israel. But what turns them on inside is the holy land.  When they come toIsrael, it's the other way around.  New York turns them off [sic,I think, but maybe and more easily:  on] -- while they're sittinghere, right.
	You know, talk to an Israeli, what's above Yerushelayim, helook at you blank.  Amsterdam -- Hey, the highest in the world. What are they missing; they need Pinchas, right.  PinchasEliayahu.  They need mamash someone to bring down the holinessback to the holy land.  Not that we should only live there, butthat it should turn us on. {FNa1}
l1

	You know, a lot of people have a home, they live there. They're not turned on to their house.  That's the whole BeishaMikdash, right.

	You know friends, I'm a Jew, I know every Jew in the world --are you turned on to Jews.  Does every Jew you see blow your mind.

	And here I want you to know something so deep.  I just wantto bless you, and it's so special to be into it.  
	Whenever I meet a Jew, it's a Meshiach moment.  Becausemeeting a Jew on the street has nothing to do with 10 or 11 orSunday or Monday.  I just meet you, right.  It's a Pinchas moment.{9a}

It can be a Bilaam moment, or it can be a Pinchas moment.

	I'm seeing another Jew, I says hey, you don't keep shabbas,you're disgusting.  Forget it, it's Bilaam, right.  It's thedestruction of the Temple [ie, causeless hatred].

	Or it can be mamash a Pinchas moment.  Awesome moment,gevalt.


	And here I want to say one more thing.
	Why is this parsha also that the daughters of Zelokot -- thedaughters of Zelokot asked Moshe Rabbenu, why shouldn't we inheritthe land.
l2
[Ok, note that shift from agrarian to rabbinic:  not, whyshould we not inherit the lands where papa ran the goats; whyshouldn't we acknowlege the land of Israel as ourbirthright.]
l1
I want you to know something very deep.

	If eretz Israel belongs only to the everyday people, I wantyou to know on an everyday level, men have more mitzvas thanwomen, right.  Y'know _____ all the time, ___ tzitzis all thetime, tfillin all the time.
	On the level of great moments, women are the best. 
	Because is there a higher moment in the world than to bringdown a baby to the world, right.

	I want you to know something very very deep.
	Why is licht-bentschen not exactly the moment when Shabbosbegins.  Because the moment Shabbas begins, like it is already onthe level of everyday, I know.   It is Friday, then comes Shabbas,then it's Sunday. {10}

And you know what our holy sisters do?  
	{Hard to make out the next few sentences.____ a good tora,right.}  Dont' ask me, it's before, it's close to Shabbas.____Mamash, a moment, right.

	And I want you to know, Shabbas is also like this; Shabbascan be -- Shabbas, Sunday, Monday -- and again Shabbas -- it's acute Shabbas, right.

	What did the snake do to Chava.  She [sic, she] says to her,there are no great moments, everything is right or wrong.   `Rightor wrong' has nothing to do with great moments.
	You know what Etz Hayim, the Tree of Like, is.  Gvaltmoments. 

	So here after Pinchas brought down to the world that the holyland is on the level of great moments, so the Bnos Zvlokot says,Why don't we get a part in the Holy Land.

	And I want to go one step further.

	{Hebrew}:  On the level of everyday , he was a miChul(?)  Shabbas.  But you know what he did -- he mamash brought downshabbas to the world.
l2
[That is:  the man who gathered wood on the Shabbos, and gotstoned, brought down Shabbos to the world. ]
l1
But because you know, what did he do, because you know when MosheRabbenu says:   Has-v-shalom if you don't keep Shabbas, the deathpenalty  -- we thought it's cute.
l2
[That is:  In Exodus, in the 10 commandments, the command tokeep Shabbas is introduced, and it is mentioned that there isa death penalty, but this passes almost without notice, thewhole mood is one of unity of the people, and celbration, andfreedom.  It is books later, half a year later in the annualcycle of tora readings, that an incident in which the deathpenalty may have to be invoked occurs.]
l1
And you know what it means.  And I want you to open your hearts.

	_____ told me about death penalty, has-v-shalom.  Nobodywants to go out and stone another Jew.
	You know what it means -- if has-v-shalom you don't keepshabbas you're stoned -- you know what that means -- you become{hard to hear} -- inside -- something happens to your heart --becomes stone.

	You now what the ?Mekoishes? -- mamash brought down to theworld, it's clear to every Jew unless you keep Shabbas, you're notsensitive to the Torah.  Maybe you're cute, but you're notsensitive.  You're cold, you're dead.  A piece of stone, right.

	Now listen to this:  On the level of every day, Zlokos -- wasa failure.  Obviously something must have happened, maybe theshabbas before, that zloko was in the Beis Medresh, and he heardpeople talkin [meaning maybe:  talking during davening, or maybe: talking loshon hora] , and he saw mamash, they don't know whatshabbas is all about.

	Everybody knows that the ?Zloko? is a ?tzadik shel olam?; hewas one of the biggest Talmudim of Moshe Rabbenu, right.  Andagain, it's the same thing; you don't say parsha ?et? Pinchas,right.  Mamash b'nei Zlokos, right.  Mamash, Zlokos saw there isone moment when it has to be real -- Shabbos has to become real to?me?. [or:  to be]

	And again, you see, on a day-to-day level, he didn't keepshabbas.  On a moment level, was the highest shabbas ever. Deepest shabbas. 
l2
[I think this tape occurs at about the same time as=sh84avd2.  A similar point is covered in different ways.  In=sh84avd2 the comparison is between a yekke who is the masterof everyday, and the Moizetzer Rebbe, who, when he fallskoirech (kneels on Rosh HaShanna) is also a master ofmoments.  And in that tape there is a similar comparisonbetween a frumie is as master of everyday -- an expert onhexsures -- and a hippie cab driver, who is a master ofmoments.]
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	So Moshe Rabbenu says {Hebrew}:  Let's see what G_d says. 

	You know what _____ b'nos Zlokos brought down to the world? Right now, you've got to tell me, the moment, this moment, istops.

	But just remember that the Torah, what to do every day, andthe Torah,  what to do every moment 
l1
and right now the 3 weeks before Meshiach is coming, I want tobless you and me we should be so sensitive to the Moment.  And youknow the Moment is so deep.

	I want you to know something.  If you see a yiddele whodoesn't keep shabbas, you think he suddenly stopped keepingShabbas?  There was one moment when Shabbas turned him off [ordoes R. Shlomo here say:  turned him on] , and slowly slowly,right.  There was one Bilaam moment between him and Shabbas.

	So instead of hating that Jew for not keeping Shabbas, maybeyou are the one to give him back a Pinchas moment.
l2
{Anyhow, speaking of stories about Mrs. Hadassha Sasson atMeor Modi'in.   Hadassah once said, I had the girl fromHebrew U. for a Shabbas guest, and I lit the candles, and sherushed over and just had to take a picture of it, and therewas no way I was going to tell her not to.}
l1

	So the holy Temple was destroyed becasue we hated each other{11} because I saw what you do is wrong.
	Like Reb Nachman says;  You're angry?  Maybe you're the oneto fix. 
-----------------------------------------------------------------
	Brother Joel [R. Joel Glick, Director of Yeshiva HochathaLev, and host of the gathering], want to say something fast.  Orslow.  [Joel apparently demurs.]  Chaim you have to say some holywords, deep words.  When are we learning again, Brother.  Nextweek same time? Monday night is good or bad?  Ok, so we do it nextWednesday.  Let me just sing one holy song.

Question from Danny; brief condensed answer from R. Shlomo.
            
_____ Josef.  That's too long to go in, but ______-- the Gemora -- they mamash -- were down there because ______ -- but whatever thereason is -- ?no? because he said loshon hora to them ________ they thought they'd be thrown out -- they said Josef wants tothrow them out -- .... I don't want to go in, because it's toolong to talk about that, but I just wanted to give them a taste,that ______ even if it was ________ it was only on an everydaylevel.  On a moment level, you don't know, right.
                                         
{Organizational remarks by Joel Glick, indicating that the nextWednesday -- probably 10 days thence -- was July 25} 

Hevre one second.  My holy brother here thinks -- maybe he's right-- because I said before  Mea Shearim -- their  holiness iseveryday holiness -- and maybe -- the non-religious Jew in Israel-- is the moment of the moment -- 
	So --  he thinks that maybe, has-v-shalom, I turn somebodyoff of Mea Shearim -- 
	I didn't want to turn you off.  Because it's like this.  Youknow I said the tora -- the Moshe Rabbenu didn't know who shouldbe the Rebbe of Yidden(?) -- Pinchas or Joshua.  
	So the truth is the center of Yidden are still Mea Shearim,right -- because you cannot be a Jew [merely] for the Moment.
l2
[And that's a critique of "New Age Judaism" in a nutshell.]
l1
You have to -- the center of Yiddishkeit is still you put ontfillin in the morning -- and you eat cholent on Shabbos -- 
l2
[Why do you have to eat cholent on Shabbos
l3
Which reminds me of a CPUSA joke, retold by Eliot Kenin:
"Comes the Revolution, you'll have chicken every week."
"But I don't like chicken."
"Comes the Revolution, you'll have chicken and like it."
l1

and you -- there's no question about that -- they're  the centerof Yiddishkeit -- the only thing is that I hope and wish  -- thatthey would be more in tune -- with the Moment Yiddele -- _____[if] they would be in tune with the Moment Yiddele, then theMoment Yiddele would become an Everyday Yiddele.
	______________ .  I tell you something -- y'know I just toldmy holy Brother here, this is not the whole tora.        

	What was Rav Kook crying all his life.  What was he beggingthe religious people.  He was begging the religious people who AREthe center of Yiddishkeit, but why didn't you have more heart forthe non-religious yiddele.   Because it's up to you.  It's up toyou, right [that is, it's up to the ultra-orthodox to extendreligious observance to the non-observant, but showing compassionfor them] 

	You know I always say like this -- without hurting anybody'sfeelings -- I always say a reform rabbi goes straight to heaven,because G_d never expected anything of him.  
	But I, and chevre like us, has-v-sholam, ______ you went toyeshiva, you know something?  So why didn't you do it, right.
	You know what hurts me about Mea Shorim -- if you have _____you have ?any simcha?.  And you know the holy Temple was destroyedbecause yidden didn't love each other.  So what good is it.  Youknow really it is heart-breaking.  It's heartbreaking.  But let'shope it's getting better.  ?It's just one day?   {To someone: What do you want to say:}
              
{Objection::  The people in Mea Shearim really are very loving.  }
			
	They're getting better.  You see what it is, they are growingup also.

	I tell you an awesome story.
	Two Israeli soldiers 
l2
[Nu, we should except they were Irish Republican Armysoldiers?
You have to hear the tape to hear the pride with which R.Shlomo says 'Israeli' -- with the Israeli accent ]
l1
walked in to beis medresh -- Mea Shorim ______
l2
[Here R. Shlomo is back to the Ashkenazi accent for MeaShearim -- "Mea Shorim"]
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They wanted to bentsch gomel, they came back from the Yom Kippurwar.  And They {emphasized} didn't give them an aliya becausethey're not shomer shabbos.    
	You know what it is?  And I want you to know.  You see, untilthe frumer yidden -- and it's not only Mea Shorim, you think theGERER REBBE opens his mouth -- you think ______ opens his mouth --and [if] they would come out and they'd say, that every soldier inIsrael is the holy of holiest, -- mamash, there are young kidsstanding there, are waiting to die for G_D's  (?) NAME (?) --right 


l2
------------------------------------------------------------
[And this recalls one of R. Shlomo's teachings about Hanuaka 

Excerpt from: =sh9312ha
 =sh9312ha  < %sh9312ha (YR, YS)  
From Tape, R. Shlomo at R. Yankele Shames' Chanukah 1993
Taped by Yakov Rottenberg
Transcribed & input, sa 

If you remember, in the House of Love and Prayer, we werelearning it 1000 times.   How did he [Yehuda Makabi] get thisarmy together?  In those days it was mamash like today.
All the young people were serving in the pagan temples... Yehuuda Macabi went down and he asked them, what would yougive to restore the Holy Temple to its holy ____ place?  Youknow, all the so-called pagan kids  [said] 'We mamash wouldgive our lives'
So he mamash gathered an army.                        

	It's crazy, It's mamash like today.  He didn't get anarmy from the kids who were frum.  He get an army from thisemes hanuka??  He took them out from Greek culture -- hemamash put out a candle in the darkness -- awesome.
-----------------------------------------------------------
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How does it compare with a yiddele who puts on tfillin -- it'sbeautiful, he learns all day -- but he has his feet and his handsand his nose
l2
[R. Shlomo sounds angry when he says 'nose'.
I don't know how much time he spent in hospitals, withwounded soldiers.  Others would know.  He has one soldier,who was a dancer before the war, but he lost his legs]
l1
------------------------------------------------------------------
                          
{An unplesant story about a disagreeable frumie in Mea She'arim.

The chevere debate whether or not to continue the discussion.  R.David Herzberg remarks, Actually this is the moment.

The chevre commence to all talk at once, each about somethingdifferent.

R. Shlomo plays the two chords he has learned, repeatedly, on aguitar with approximately 6 strings. }
The song turns into U Bo Ha'Ovidim (L'Yerushelyaim).
                                    
{END TAPE SIDE A:.}
{END PASS 2, RUN ON G(N+1); so it might be possible to pick up afew more of the gaps on G(N).  But it would still take someone whoknows the Hebrew texts.)
=================================================================
.p
[CONTINUES ON SIDE B, APPARENTLY WITHOUT INTERRUPTION, }

MEA SHE'ARIM NARRISHKEIT, CONT.
//______ why did you fix your everyday.  Why ______ in MeaShearoim _____ you'll fix the moment.  It's all I'm saying.
	And it's not the ?main thing but? it happens.  Slowly slowly.

	Let me tell you.  Some time ago, I don't know if Joshuaremembers it, remember one time we went to the holy Wall late atnight.  We meet two Mea Shearim hevre.  It was one of thoseglorious Shabboses with ?their stones?  
l2
[This refers to the Battle of Bar Ilan, a 12-years' war andstill counting. {12}]
l1
I ask him, tell me something, why do you throw stones at yidden,you think -- you'll turn them on to Shabbas by throwing stones atthem.  That -- y'know -- ?yiddele? -- you throw a stone at a guyhe thinks, gvalt, if this holy yiddele takes the time to throwstones at me, I'd better keep shabbos. 
	It may be there was one -- one billion-thel of a doubt intheir heart, to keep shabbas ______ -- they'll never keep Shabbas,right.
	So what are you doing.  You're not doing anything forShabbas.
l2
[That is, not doing anything that will increase observance ofShabbat among the populace.]
l1
So he says, I'm doing it to my Shabbos stronger.
l2
[ I recall a story R. Shlomo told once, probably mid-80s atMOdi'in, similar, the haredi says 'It's my Oneg' [oneg: celebration of Shabbat, way of honoring Shabbat]
l1
I say:   What?  What  kind of Shabbas are you talking about, Imean, your Shabbas gets stronger when you throw a stone at a Jew - then your Shabbas is strong -- what kind of a Shabbas is that.
	And one ran away:  "Mamash!  Apikores!  ______ HaShem. _____the Rebbe."  The second one stayed.
	Ok, the first one I couldn't talk to.  The second one stayed,and he says, you know something, ?you're right?. 
	So obviously I caught a good Momement, at the holy Wall, Icaught them, Joshua and I caught them, remember. We caught them,so we got through to them.  So hopefully -- maybe he won't throwstones any more. 
	Ask Eliyahu haNavi.  Is this the way to make ShabbisdikeYidden?

	I want you to know, there's a tora from the old ?BOVER[BOBOVER?] REBBE. 
	He says: {Hebrew: AMI _____ Yisrael ____ )  He says AMI arethe ?prosthter?  Yidden, are not so super-high.  Am Yisroel arethe high Yidden. 	He says, Nu, Ami? -- The ?proshter? Yidden-- ______ Yisrael, the heilige Yidden -- {Hebrew}.  They're notwalking in G_d's path.   They do everything, but they're notwalking in G_d's path.  Because G_d is compasison.  But they'renot so much into it.                               

	I don't want to be ______ y'know.  But it's -- mamash y'know-- every year the 3 Weeks we have a chance that Meshiach shouldcome on Tesha b'Av.  It's ?earth?-shaking, right.  I mean this iswhere Yidden ________ , right.  So we cannot just -- pretend itdoesn't exist.  ?It has to be clear to us?  -- that I wouldn'thave the hutzpa to say, but ?all of? Ishbitizer tora -- all of??Rav Kook's tora??______ .
  
	Why.  Do you know -- last week -- [motzi] Shabbos -- I gave aconcert -- there were a lot of ?hassidische? yidden -- they keep a little bit seperate -- seatting on the side, it was cute.  
l2
[In which the Rebbe implies that seperate seating is notm'Sinai.   `Cute and sweet' is R. Shlomo's usual term for theimprovisations of Reform Judaism.] 
l1 
_____, they're the cutest in the world, they came from Munroe(?)  -- which is a place in Monticello -- Munroe(?)  is Satmar -- theycame all the way up.  
	And I had it in my hands [sic, I think: hands] -- PinchashaTzadik --  and I said to them ?like this?  {FNa2}
	So he says to me {Yiddish?}:  You know -- ?ins?  -- we don't-- for us he doesn't exist.  Rav Kook.  So I says, why not.  Hesays, because -- listen to this, his own words -- he says becausehe loved Yidden so much that he didn't see their  avereas -- hedidn't see what's wrong with them. 
l2
[At this stage I'm making some bigger transcrption mistakes,because what one hears are clumps of words:  so I misheard"You know" for "Rav Kook"; and "he was wrong there" for"what's wrong with them".]
l1

Obviously he would -- [somebody closer to the tape recorder thanthe speaker sneezes] -- he would ____ -- it's the highest level inthe world, right.  That he loved Yidden so much that he didn't seewhat's wrong with them.  You know, that's the highest level thereis.  That's what we want G_d to be.
l2
[This seems to be a gloss on the midrash, 'Moshe my son, prayfor me', and Moshe Rabbenu prays that the attribute of Hesedmy overwhelm that of Din. ]
l1
That's what G_d is all about, right.  He loved them so much hejust -- doesn't see what's wrong with them.
l2
[There is here an echo, or one might better say archetype, of the Christian -- Catholic catechism, I think -- "And G_dso loved the world that [et seq]"]
l1	
	You know what it is.  He opened the book, the book _____Yisrael for a few minutes.
l2
[That probably means:  Rav Kook opened, for a few minutes,the Divine Book of who is to be saved -- [Exodus:   ______ --the one Moshe Rabbenu said 'and if not, blot me out of yourbook'] -- the book they scare the seat-buyers with on YomKippur, even tho everyone knows, as some say "every day isthe day of Judgement", or leastways everyday we can merit tobe saved, and any day we can blow it, and every day we can dotikkun, as-it-is-said (Reb Nachman) "Gvalt!  Never give uphope!". ]
l1
So G_d ?spoke? to him -- for a second, right.
	{Hard to make out next 2 sentences; children in background.}
And ________. That's what he needed to say.  And ______  That'swhat we need the most.

	And let me tell you  something else.  And everybody knows: If people wouldn't have fought Rabbi Kook so much, he would haveturned all Israel into the highest Tzadikim, and I'm sure Meshiachwould have come already.  [A few guitar chords.]                                         
	You know Rav Kook came to a religious kibbutz, and they wereso mamash -- they liked him so much they were ready to doeverything.  
l2
[That might be a story which I have read -- he came to akibbutz, and begged them to keep kosher, and they agreed.]
l1

The next day they got a message from some super-frumie, that RavKook is not speaking in the name of all of Israel. 
                                 
{KIDS, DON'T TELL THIS ONE AT THE INTER-FAITH BREAKFAST CLUB}

	You know I tell you, on a stupid level, personally:  I oncehad a [Jewish]{FNa3} boy, 
and he was two weeks before he takes the vow to become a priest. And he mamash had visions -- he saw JC every night -- was into it. B'ruch '' I got Brother JC out of his dream system, and Bruch '' - at that time I was strong Lubavitch, I took him to RoshHashona(?) to  Lubavitch, he went to the mikveh every day {13}
Bruch '' he's ok.  
 
	One day I have to go to a store, and he was waiting for meoutside.  And I saw him talking to somebody, then he disappeared.
l2
[On Pass 1 I had this as: He just _____ to talk to somebody,?but he was ok?. ] 
l1
What happened -- someone outside asked him -- whom 
l2
[sic, whom, and who gives a french-fried chocolate coveredpatootie] 
l1
are you waiting for -- he says, I'm waiting for Shlomo.  "Shloime?--  the biggest ?oiser?, the biggest terrible person in theworld."  So he says, he turned on to Yiddishkeit.  He says, "HisYiddishkeit should go to the dogs," right.  So when he heard this,he went through a _______.  I was his whole connection, right.  Hewent right back. {14}                                                
	Miraculously, miraculously, I met him again 2 years later,and bruch '' , bruch '' now he's married and has already -- justinvited me to his daughter's wedding -- y'know, bruch ''.
	Ok, but you know -- What do we know, right.  What do we know.
	You know Rav Kook was one yiddele, was a little bit ofMeshiach.  ____ then Meshiach comes, He won't judge. A ?susster?Yidde -- a gevalt -- blowing my mind.

	What's the difference between a father and a Rebbe.  A Rebbehas to judge.  A father doesn't judge.  A teacher gives you marks.
{Hard to make out the next few sentences; just an iteration of thepoint.}  
	__________ after the destruction [of the Temple], MenachemAv, you know what our only consolation is -- that G_d is not________our Father..  {Hard to make out.} ?  Menachem -- parentsdon't judge.

	And you know why children are angry at their parents? _______ judging.  Why is it in America, 90% of the kids are angryat their parents, because they judge them.  Will you be a gooddoctor, will you marry a rich girl, do you have -- do you knowsomething -- do you know how many kids commited -- teenagerscommitted suicide this year in America because they didn't make itthe last year in High School, because they failed --  {15}
Committed suicide because they knew their parents won't acceptthem.  I just saw in a magazine.  Nobody talks about it. Thousands of kids committed suicide because their parents made itclear to them, if you don't pass the exam, if you don't go tocollege next year,  they says we don't know you.  That's the endof the world.

	So I gotta go; Joel are you driving me back _______.
	{392}
	{Niggun:  Like a steam locomotive.  R. Shlomo plays a genericchord, whilst tThe chevre contribute harmony like cats on a backfence in the old country, where we had enough trees to build backfences, and cucumbers and leeks too.  One of the old standards.}  

	Hevre you gotta forgive me, but I gotta go, mamash.   Thankyou so much.  {Someone says, keep the fire burning, and R. Shlomo-- I think it's he -- responds  -- }.  

	*** Keep the Fire Burning. ****
  
	The Rabbi adds:  Brother, I need a double.  _______
	{470}
       
l2
{Probably means a double hit of Vitamin C, but anyhow:
Reminds me of a martini joke, followed by a chicken joke:{FNa7}




l1
{Silence on Tape}
================================================================

ANOTHER TEACHING:                                
OBVIOUSLY NOT CHOMAT HALEV.  ELEMENTARY LEVEL.
ANOTHER TEACHING;
APPARENTLY ELEMENTARY LEVEL.
Lots of background noise; apparently outdoors.
Sound of car peeling out in background.
CLEARLY AN ENGLISH-ONLY AUDIENCE.  Sounds simplified.             
PROBABLY IN JERUSALEM.    MAYBE TO A BUNCH OF TOURISTS.          
I suppose overlooking Kotel Plaza, or even in the back of KotelPlaza, but that leaves unexplained the car.  Until the last fewyears, cars were not allowed past Dung Gate.  
----------------------------------------------------------------
	{494}
	You know my friends, when G_d says to Abraham, leaveeverything behind you -- your family, your city, your country,everything you have and go to the land which I'll show you" -- andI'm sure most of you wouldn't be here if you wouldn't have heardG_d' voice at one moment in your life -- 
	I want to show you something.  It's so holy.   But again,let's make it _____ friends.
	It is possible to come to Jerusalem and see nothing, becauseonly G_d can show you.  Only G_d can show you.  So I bless you,G_d should show it to you.                             
	But anyway, our holy Rabbis teach us, and the Torah says so: So Abraham came to the land, and G_d says to him, "Walk all overthe land."  And again sometimes, you walk on the holy land, on theholy ground, and suddenly -- it  hits you.  You can feel thefootsteps of Father Abraham, of our holy mother Sarah.
	Ok friends, Abram was walking all over the land, and whereverhe walked it rained
l2
[I never heard that one before.  Sounds good.]

[This is:  "Arise and walk all over the land ....".  There isa plaque with that slogan on a park, Mitzpeh Abu Tor ("AbuTor Observatory") on Rehov HaMefaked, overlooking Har Zion,at the edge of Abu Tor.  It was dedicated by Jane Norman inmemory of Dr. Theodore Norman, built by Teddy Kolleck'sJerusalem Foundation.  She chose that site deliberately, asone shared by Jewish and Arab Jerusalemites.]
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Poured out his heart before G_d.  One time he came upon a hill,and he began praying, like never before in his whole life.  Hefelt, this is the gate to Heaven.  And he asked Heaven, Why -- isthis place so holy.  What's so special about it. 

	You know, this was the holy hill where the holy Temple was[later built] -- {chanting} and later on, where the holy Wall wasstanding.  
	(Give me harmony if you can.)  {Semi-singing:}  And this iswhat Heaven disclosed to our father Abraham.

	Long time ago , many years before Abraham.  There lived onboth sides of the hill, two brothers.  One had children, and onewas not blessed yet with children.  {Full singing} Every night,[[every night every night every night]]  they divided all theirbelongings.  Every night they divided all they had.  The brotherwho had children would wake up in the middle of the night, and hewould say to himself, it's not fair, I, bruch '' have children totake care of me, but my brother has no children; when he will beold nobody will take care of him.   He would say take half hisbelongings and bring it back to his brother secretly.  The brotherwho didn't have children would wake up in the middle of the night,he would say, It's not fair ... I don't need as much as mybrother, my brother has children and he needs more, much more.  Hewould  take half his belongings, {spoken} bring it over to hisbrother's house,  bring it over to his brother's house secretly. The next morning everbody wouldn't understand, I have the samelike the night before. 
	Until one night, until one night, they ?caught? each otherand it was Yom Kippur -- the great day of love, the great day offorgiveness -- those two brothers, met at the same time on the topof the hill.  There was never so much love between brothers. Between two human beings, like at that night on top of the hill. {Full singing}:  At that moment, at that moment, at that momentthere was a Voice in Heaven and it said:  this is My Place -- thisis where love can dwell.

	So friends, this is Yerushelayim the holy city.  This is theholy hill.  I want to bless you my sweetest friends:  You know,that [or: we're] living in a broken world, it's not only nationswho fight, people fight.  Want to bless you while you and I________ all are here in Yerushelayim, we should go up to thatholy hill, 
l2
[spiritually, not physically
or maybe R. Shlomo means:  we should walk up behind Meshiach,who is expected to arrive this week, every year]
l1
to the gates of Heaven, and open all the gates of the world, fixour lives, fix everything that needs fixing.
	{671}	

l2
[This story is discussed in OHRNET, the Ohr Samayach TorahMagazine on the Internet, Vol. 4 #15, Week ending Jan 18,1997, Shabbas Parashas Bo, 10 Shevat 5757.  Eliezer Shemtovdescribes it as follows;  "I am curious aobut the story abouttwo brothers, one was married and the other, single.  Atharvest time, each took some bags of grain secretly to theother's field.  The married one felt sorry for the single oneand the single one felt that the married one, who had manychildren, need more.  One night, as they weer sneaking overto each other's field, they bumped into each other, realizedwhat the other one was doidng, and embraced.  '' said that HEwants that place where such love was expressed to be the siteof the Holy Temple.
	I've heard and read that story many times incontemporary books.  The other day somebody asked me what thesource was and I was stumped.

The editor remarks:  "The story isn't found in the Talmud,and apparently is not in any of the well-known Midrashicsources either.
	He suggests, unconvincingly, that it may be beeninspired by the image of the Cherubim on the Ark cover.]

 
l1
	Ok my beautiful friends, let me sing with you two morebeautiful songs.  And join me in the deepest way.

Song 1:  Familiar.  I think it's one I transcribed.  A bit like"the lord said to Noah, there's gonna be a flood-y--dud-y."
Accompaniment:  only tambourine.  No guitar.  
{700}

	Listen my beautiful friends, I have to tell you something.
	I would like to share with you a story which happened lastyear, here in Jerusalem.  And it's so special, I have to tell itin honor of Saul and Hannah-le; all of you. 

	I'm sure all of you, all of us -- you know we have so manywishes, we need so much.  Then there's one thing we need the most. One thing we need the most.   
	But sometimes, the one thing we need the most is so deep,sometimes we're even ashamed to ask G_d for it. {FNa5}
l1
Because it looks so hopeless? so _______ .
	Want to bless you, all of us:  Yerushelayim is a city builtwith hope; and Yerushelayim is the gathering of all the hopeless; 
in Yerushelayim G_d answers all those unanswered prayers.

	Want to share with you a story which -- my privilege to know.

	The story begins 1973, I was sitting on the beach in Tel Avivand I see a man maybe 65, 70, walking around, up and down, lonely,broken, sad.  And I called him over and I says, my friend, who areyou. He says to me, I am from -- Chicago -- , and I was marriedfor 30 years, I lost my wife, and I came to Israel to look, to getmarried again, but I didn't see anyone.  I said to him, why don'tyou come to my house for Shabbas, maybe I can introduce you tosome beautiful people.  He never showed up.
	Every year I meet him, he never shows up, same story.
	Last year, every year ______, I'm on the beach in Tel Aviv, I don't believe it, my friend walks down the beach, he looks likehe just had his bar mitzva, he's just happy, and he looks about100 years younger, shining from one corner of the world to theother.  And he is a lawyer.  I say, Hey, brother lawyer, whathappened to you?  You look so good and beautiful, what happened toyou.
	He says, what are you asking me.  Mamash,  -- [I met my]soulmate.  
	Unbelieveable!  Mazeltov.
	So he says, let me call to you my wife and she will tell youthe story.
	But again, hard to believe, his wife is not 16 years old, soit took a little while 'till she came, and she's already olderlady, same age as he, shining, I'm telling you, I wish everycouple of 20 under the chupa should shine as much as.  So this washer story.

	She said, I was also married for 30 years, my husband died. Last year on Rosh Hashana, on New Year's
l2
[N.B.:  That R. Shlomo here added 'New Year's' indicates thathe was talking to a group whom he could not assume to haveany knowlege of religious Judaism]
l1
I made myself a little account
l2
[that would be, 'heshbon nefesh']
l1
and I realized, that there's nobody in the world who needs me. Nobody needs me.  My children are grown up, and -- and you knowfriends, when you're not needed then ?you're half-dead? [or: youhave pain].  And maybe three-quarters dead.
	[The woman continues her story:] So suddenly I felt -- Idon't have much longer to live, the only thing I should do -- buymyself a grave in JErusalem, at  least I'll be buried there.  Soafter the holidays, she says, I thanked G_d, went to Yerushelayim,checked in, let's say Sonesta to make it more beautiful, 
l2
[So maybe this was a talk given to a group staying at theSonesta]
l1
and I went to the holy Wall to pray, and -- to say good-bye toG_d.
	She says:  I stood by the holy Wall, and I says, Master ofthe World, G_d in heaven, nobody needs me any more.  There isnobody in the world who needs me. 
l2
[PVK once said:  sad to say [those were not his words, but itis as R. Shlomo would put it] "there aren't enough good jobsto go around." (those words I do recall, I think accurately;Abode 70s I think,  but maybe Zenith)]
l1
So I just came to buy a grave.
          
	But you know my friends, when you stand by the holy Wall,suddenly you reach beyond yourself.  You are millions of milestaller, and zillions of miles deeper.  
	Suddenly, she says, I have this flash:  Maybe there issomebody in the world who still needs me.  And she says, I was sotaken by this thought, that I fell to the ground.  And I said, G_din heaven, Master of the world, if there is anybody in the worldwho needs me, please, let me meet this person today.
  
	And she says:  I just -- had trouble getting up, obviously Ijust -- turned my foot in the wrong direction -- and -- I didn'tbreak my foot, but something was wrong.  Anyway, somebody gave mea little stick, I made it back to the taxi, and -- I went to buymyself a grave. {FNa6} 
As I came out, the burial society, after I bought myself  a grave,I was really in pain.  And I still had the stick in my hand.  AndI could barely walk.  And I was looking for a taxi.   At thatmoment, our friend the lawyer passed by, and he said to her, can Ihelp you.
	And mazeltov, he got married to this lady.

	I want to bless you, whatever you ask for, whatever Israelasks for, let _____ give it to us today, right now.
	{920}                           

Song:  V-Bo Ha'Ovidim L'Yerushelayim.
{Tambourine, no guitar

R. Shlomo:  Thank you so much, my beautiful friends.
{There's a bit of applause, so it obviously wasn't the chevre.}
	{990}
POSTSCRIPT TEACHING:  HOLY MOMENTS.

	You know friends, all of us know, that there are moments whenwe touch each other deeply.  There are moments which are so deep. And you know, G_d should give us 150 years, but not every secondis that deep.
	I want to bless you, whatever G_d has in store for you onthose holy moments, let Him give it to you here, in Jerusalem.
{1000}
	Thank you so much.

{More applause:  definitely not chevre. }
-----------------------------------------------------------------

Singing (apparently someone passing by):  Shalom Aleichem. European vocalization.

He asks if they know Yiddish, someone in the group says yes.  Sothis seems to have been a group of older American tourists.

Same person sings, rather well:  Und der Rebbe lernt kleinekinderle dem Alef-Beis. (Kometz alef: O)

Same person:  {Hebrew, well-known:  }    
{Background chatter.  I assume a few of the chevre had trailedalong with R. Shlomo when he gave this talk.  Probably includedYankele Shames with the tambourine.}
           
{END SOUND}  This is at maybe 30 minutes.
============================================================ ===
{LONG SILENCE; NOTHING ON TAPE.}

R. David Herzberg:  This is just a test.  Do not be scared.  Keepyour radio tuned.  This is JUST a test.
{SILENCE CONTINUES.}  
{TAPE ENDS, SIDE B.}
{PLEASE CONTACT DAVID HERZBERG BEFORE TURNING OFF YOUR RADIO}
============================================================ ===
{FNa7}
Bartender, gimme a shot of gin with a dash of vermouth & an olive.
 Martini?
 If I want a double, I'll ask for it.} 

R. Shlomo was undoubtedly a Grade-A  miracle worker, with 1 bottleof wine, he could make kiddish for all the assembled multidudes, 
l2
and that was for a year.  
l3
(Shalom Shwartz could make chicken soup for the entirehevre with 1 chicken
l4
which lived to a venerable age on the Moshav andmellowed out after each meal 
l5
-- it was chased through the stewpot, butrarely got wet -- 
l4
by breathing the atmosphere

Nu, I lied; Shalom Shwartz fed everybodysumptuously, and was usually paid on the nevernever; and whatever was left over he gave away; Istole that joke from Mike, at Julis, 1985
l2
So at a Shlomo Shabbas it was BYOB, and try to chug when he'snot looking, which was never, but he tried as hard as hecould not to see things.  Only, he was nobody's fool.}
