;.cRename of =sh_84dh2
;.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, =sh84avd2  --  R. Shlomo Carlebach TeachingDON'T BOGART 
=sh84avd2 is rename of 
=sh_84dh2, rename of =sh_dh2
To be selective transcription (sa) of Tape %DH2
TAPE:  %DH2 Domaine 90 Collection DH = G(N)
COLLECTION of R. David Herzberg
TAPED BY:  Probably  R. David Herzberg
VENUE:  Yeshiva/Home of R. Joel Glick
AUDIENCE:  Members only
OCCASION:  Apparently Tanaim of Yitzak & Susan.   Sounds likewedding was set for Rosh Hodesh Elul 1984.   That was apparentlythe following Wednesday.
	There seems to a Chupah, a document that is read, and a plateis broken.
Date:  During Sheva Brachas of Moshe & Ruthie.  Apparently lastweek in AV, 1984.
Chaperone:  R. Meir Fund
TOPIC:  Lower Oneness and Higher Onenness.
PARSHA:  
TEXT:  "And it shall be, when the LORD shall enlarge your borders"
TAPE POSITIONS:  I use an ASPEC machine, Table-Top El Cheapo, witha scale such that 45 minutes = {1500}; but the value of {100} onthe counter augments from 2 min. to 4 min., in intervals of about10 seconds.   For details see my =counter.
I strip in counter positions after transcription in general; so Imay have misplaced some of the positions where there is no text.
-----------------------------------------------------------------
EVALUATION:  On a first careless listening, this struck me asUpper Goldfish.  Rhythm is slow, volume is low.  
	On second hearing, one notes that R. Shlomo develops, at asteady pace, a coherent, strongly-structured teaching, anchored asa commentary to a passage in the portion of the week, "when G_dshall enlarge your borders" with such dazzling clean insights thatone would almost vow to give up oregono.
l2
	Marilyn Strauss once said that Mozart said, he had anentire symphony in mind before he sat down to write it.  Thatis one crtierion of genius; the capacity to form largegestalts. 
l1

The teachings is clearly structured as:  Lower One-ness and HigherOne-ness.]

	Level is Intermediate.  (For reference:  =sh84kp18, aTeaching to the Sufi Order Healing ORder is of course Elementary(if not precisely 'easy'); the "Mishkenot" teachings, given at theWitts', are Expert)

N.B.:  On this tape, Side A, R. Shlomo remarks to the chevre thathis wife, N'eilah, will be coming next week.  On Side B he speaksfrequently about true love, as a form of High Oneness.  Oneimagines that he was then thinking of his own marriage.

SUMMARY:  Side A is mostly chatter, but it starts with what seemsto be a new and good song;  and includes one short teaching.
Side B is mostly a long teaching:  
l2

N.B.:   I must say, again, I can't do this stuff alone.  Idon't have the Hebrew, much less the education in Jewishreligious study.  So I can do a fine job of recording all thewarm-up shticks, and then when R. Shlomo cites the text andquotes the passage to which his teaching is a commentary,refers to the passage in Siddur of which his teaching is anexegesis, or even mentions the hassidic rebbe whom isdescribing -- I leave blanks.  So someone who has spent moretime learning and less time typing than I must go over thisteaching and fill in the most important parts.
	So to inhibit distribution of this material is mostunhelpful.
l1

Notes on venue:  Apparently Tanaim..  w. David HErzberg.  R. Alon. R. Meyer Fund.
Prior to wedding of Ruth & _____ .  Sheva brochas to be at "Joshua& Brother dovidl's house."
Apparently at Joel Glick's.  Announces teaching at MOnique &Gabriel's, ben Maimon 29.
	
? Joel Glick reading Tanaim
{100}
Starts with a fragment of singing 
{Tape DH2, Side A {000}

{Song={sa58}
Line 1
 b B b / A G a A a / G F# g G g / F# E D F# / E4
Line 2
       / A C B  A  / A C  B  A  / G  B A G  / G4 
                           
{200}	
{300}
Sounds like Joel Glick in the background, reading engagementcontract. "I'm named for my father Louis.  My name is Lois."
Conversation.
{400}
Song:  this may be the new one.
(x) Here means:  comes in as a 16th note or grace note before thebeat.                            

Line 3:
(b)bB +d /+D#! D#! (b)bB d D# D# (b) / bBd #D D# / B A G2 /  {BIS}
      Gan  E---den         Ke-dem

{Back to Line 1}
{500}
Joel:  reading:  Rosh HOdesh Elul, Tuf Shin Dalet Mem.
{But RN points out:  It should be Taf-Shin-Mem-Dalet, 5745 = Elul1984}        
Song resumes. 
	with cadenza
and resumes                      
----------------------------------------------------------------
.p
TEACHING STARTS, SIDE A, {540}
R. Shlomo:  I want you to know something very deep.
	{540}
You know Tanaim means -- (how do you say in English Tanaim --Engagement).                  

	The Gemora says, when G_d created the world, he made acondition for the world.  If Yidden will receive the Torah on Mt.Sinai, the world will exist.  And if has-v-shalom not, the worldwill fall apart.  

	I want to bless you with two things:  First of all -- rightnow you write Tanaim with each other, but G_d also makes theconditions with you, with each other -- mamash I want you to keepevery word of the Torah.  And  -- I know you'll do anyway.  But Iwant to bless you, it should be so easy.

	The Gemora says:  Sukkos is mitzva kallah; Sukkos is a veryeasy mitzva.  
	The ISHBITZER say:  Why is it so easy?  
	It's very hard, right?  
	So the Ishbitzer says:  Sukka makes it easy to keepeverything.

	You know, when you get married, and you love each other, andyou love G_d, you love the Torah, everything becomes so easy.  SoI bless you, it should be easy for you to keep the Torah.

	But above all, I bless you something:  Whenever the world issometimes falling apart -- bless you to live forever -- you're notalways in Paradise; somethings [or?:  sometimes?] you have to goto hell ?for? --  not for a little vacation, but on the contrary,to realize how beautiful Paradise is.

	I want to bless you, whenever -- whenever you have to go tohell, for a little -- fixing the borders -- you should know thatthe Torah can fix everything.  The Torah ______ can fixeverything.                                     

{600}
	You know, some people they were born with falling apart, they look everywhere in the world.  But not what's in front of us. 
	Want to bless you, just [or:  you should] open a Gemara.  Besides, you have each other.  If you look for fixing, fix eachother. 
	Want to bless you to be each other's torah a little bit.  Tobe each other's messenger to G_d.
	You know, hassidische Rebbes say:  What's husband and wife:  they're fixing each other's soul.  You know they [or:  you] gotmarried?  Because your two souls have the power to fix each other. To carry each other.                                        

	And I mamash I bless you --
	And I want you to know something:  If you're ever angry ateach other, don't be angry , just Ai, Gvalt, better do somefixing, you're right.

	Have you ever seen a doctor walk into a hospital yelling? 'Chuzpa, you're sick, what are you doing here in the hospital. Disgusting!'.	Y'know: 
	"I'm a doctor, right; thank you for coming." 

	Whenever you find something wrong with each other, just: Thank you so much for coming.  Thank you G_d for showing me what'swrong with my soul-mate, so maybe I can fix it.

	Want to bless you, whenever your children do something wrong,don't yell at them, just thank G_D that you're their doctor.  
	I bless you to be good doctors, the best husband and wife,the best sweet little Jews.  And I bless you, in 2000 years fromnow, I want you to be as cute as you are now.

	{648}
{Singing resumes.  }
{END PASS 2, PROOF-READING, SA.
N.B.:  I often find that what was not clear on Pass 1 is clearenough on Pass 2 -- after a bit of tape-snag, which is fixed witha random re-set.}
.p
{CASUAL REMARKS BY R. SHLOMO CARLEBACH}
	{668}
R. Shlomo:  Ok folks, be a good commerical.
	Tonight, they have a little so-to-speak reception & farewellparty for Brother Meir [R. Meir Fund] , who is leaving tomorrow,and I hope the Chief Rabbi of Australia is joining us -- you havekoach? -- A little bit.  You have to. ...  [at the home of]Monique & Gabriel ... B'ruch '' nowadays -- the Yeshiva at Joel[R. Joel Glick] -- [with ] Joshua [R. Joshua Witt] -- [orJoshua's, i.e. :  at the home of R. Joshua Witt] -- but before allthis happened, the only place where I could possibly have learning was at the house of Monique and Gabriel -- you know for years --and they mamash opened their house _____ -- and now B'ruch '' theygot married, and mamash Bruch '' I'm so proud of them, so theymamash invited me for one [additional] learning -- for onegetting-together -- so please, just for their sake -- if some ofyou know, nebuch, Monique is -- you know, I don't know what shehas to fix in this world, but nebuch, Monique's paralyzed.
l2
{I don't think I'd better go along with the notion thatafflictions in this life are just pennance for sins in the,much less a, previous life.  And if you want a proof-text,take the morning bracha:  "the soul... is pure".}
Some say that the popular notion of re-incarnation is quiteover-simplified.}
l1
and Bruch '' she got married, and such a big thing to go to theirhouse, really, it's so special.  It's [Rehov] Ben Maimon 29, andif Yitzak & Susan, if you can mamash honor us and coming, you'reso beautiful.  Moshe and Ruthie, you're coming?  Ok, good; Ruth Iwant to make Sheva Brachas for you; you have to. ...

Oh, we have to break a plate, gvalt.

Ok, chevre, one more second; I need your utmost attention for onesplit second.  Brother Joel, listen to me.  ... can we do it [nextWednesday] 22:30 at night, l'kovod Rosh Hodesh. ... can we make itnext Tuesday night:  When is your wedding over?   Ok, I tell you,when you finish, you come to Joshua's house, we make shevabrochas. .... 

Next Thursday(?) night, they have a big program on Tchuva.  OnTch_tchuva, as someone said.  Tch_tch_tch_tch_thuva.  Anyway -- And Your Humble Servant -- you see, first they show a Sinner, andthen they show a Ba'al Tchuva -- I'm the first part -- and ____the second part
	{Commentary by R. Joel Glick:  "Before and After."}  
Are we ready for the plate.  We need a cover. .... 

Plate does not break.  
Interpretation of this Omen by the Ladies' Auxillliary:  "It'sCorning Ware." 

An halachic opinion by R. David Herzberg:  Move over to the floor,you're on a rug.     

A hiterto unknown minhag suggested by R. Shlomo Carlebach:  Ok,just bend down and knock on it until it breaks.  Ok, good, let'ssee how strong both of you are.
l2
[N.B.:  Another innovation:  the bride-to-be is apparentlyallowed to help break the plate.  But that probably appliesonly to Corning Ware.]
l1
Mazeltov! 

	Ok, Yitzhak and Susan, I will not tell anyone where thewedding is, and let's invite EVERYONE to the wedding.
	When I get married, my father-in-law told me, you can invitethe whole world, but don't tell them where it is. {Comment,probably by Joel Glick:  And he did.} R. Shlomo:  I want you toknow, I invited the world, but I forgot not to tell them. 

	R. Joel Glick:  I want you to know, that your mother-in-law my Bubba(?)  came to the door.  She came to the door, and shedidn't have an invitation, she said, I'm the mother [of thebride]; and she(?)  says, you're the 10th mother-in-law we've hadtonight.           

	{883}   ...

Sound cuts off, only about 1/3 through.
Resumes; I don't record the break on G N+1
Rest of Side A gets pretty desultory.  but could cut out some goodexcerpts:  
{900}
{1000}
{1100}
{1200} & {1300}-- comes amidst BZ #38, Hinei Keil Y'shu'osi

{1400}
{NEW NIGGUN, BUT RATHER WEAK}:
{sa59}  {Rough sketch}

3/4
B G2 / B G2 / B  G2  / B G2 / B    G2  / B G B / A3-   /-A3 /
C A2 / C A2 / cc A A / C A2 / d#d# D#2/  D C B / A B A / G3 

Verse:
 d#d# D#2 / D# F F# / F# F D# / D# D C /   Line 1 & 3 
 c c  C 2 / C  D D# / D# D C  / C  B2  /  {Line 2 }

 d#d# D#2 / D# F F# / F# F D# /  D  C2  /  
 C    D D#/ D# D C  / B3------/-B3     /
Repeats with some variations.  ]

	{1429}
Some of my best niggunim -- I wouldnt' say this niggun is good --but some of my best niggunim I made up here, in this house.  Tellyou which one I made up here?

Sound cuts off, at end of tape.
Resumes on Side B:  short blank at start of Side B, due to shorterG(N-1) tape. 
.p
{START TAPE %dh2, Side B} {000}

R. Shlomo illustrating songs he wrote at Joel Glick's.
	{070}
R. Shlomo sings song made up in R. Joel Glick's home:
3/4	{Sketch} 
{sa60}

D&  c  de^/  D3 / {Bis}
F&  e^ fg^/  F& e^ fg^ / F& e^ dd^ / B2 A /
D^2    B  /  A2    A^  / F3--------/-F3   /
Verse:

C2 C / D2 D / C3-- /--C3   /  {Bis}  {Good harmony}
C2 C / D2 D / C2 B /  A2 G /
B2 A / G2 G^/ E3---/--E3   /
      
{Joel Glick asks:  Shlomo, what were your original words to thatone?}
{100}
R. Shlomo:  But I tell you, I made up this one, even better one[at R. Joel Glick's home]              
But BZ quotes R. Shlomo, after listing this song as Shochein 'Ad,BZ #22:  "It was composed in Y'rushlayim in the house of Moniqueand Gavriel in the blessed year 1978."                     

{Note that R. Shlomo speaks only of 'this house', he does notexplicitly mention the house as being the Glick's house.  He hadearlier on the tape been telling everyone about how Monique &Gabriel gave him their home as a place to teach for years whenthere was no other place available.  So it's possible he may havebeen referring to it as 'this house'; or mis-placed the venue forone or more songs.
	This question would be an appropriate topic for a doctoraldissertation, needless to say:  eg:  "The Ambiguity of Venue: Which House was 'this house'?".

R. Shlomo Sings:  BZ #20, Shochien 'Ad:
3/4        R = Rest

R R G / cb C2 / cb C D / E^3  / C2 G / 
      / cb C2 / cb c D / E^3--/--E^3 /
{This is well-known, and does not need to be re-transcribed}
{Used in Shabbat Shaharit:}   

----------------------------------------------------------------
.p
R. SHLOMO CARLEBACH TEACHING:  TAPE %dh2, SIDE B

TEXT:  "when G_d shall make your borders wider"             
PARSHA:___________________
TOPIC:  High Oneness and Low Oneness
COMMENTARY ON TORAS FROM:  Ishbitzer, Reb Nachman.
VENUE:  Yeshivat Hochmat Ha-Lev (R. Joel Glick), Old City,Jerusalem
DATE:  Apparently last week in Av, 1984; probably Wednesday. 
TAPED BY:  DH
Input from tape by:  sa (1/97)
Input (esp. Hebrew) corrected by: NOBODY, YET.

	{175}
I'll learn a bit, and Meyer will say a little bit.  The two of us.
Hevre, I need a lot of energy.  I'll say L'chaim one more time, tomake sure I know what I'm talking about -- or make sure I don'tknow what I'm talking about.   L'chaim.

{200}
	You know we were learning before, a tora from the heiligerIshbitzer.  This Shabbas it says, Geyachad?? '' et Gevul, "whenG_d make will make your borders wider."
[Annoying background noise.]           
{Folks come in.  Incidental remarks.}                     

	Basically -- you know how good a person feels when you meetsomebody again which is familiar.
	You walk down the streets in Paris, you don't know anyone,basically you love Paris, beautiful city, right, but listen tothis -- suddenly you meet somebody from New York.  And you're sohappy, right.
	Let me ask something stupid:  If you're so happy in New York,why did you live in Paris.    I mean, isn't it crazy, here I'm sohappy to meet someone who is familiar, and I took a vacationbecasue I have to get out of it. 
	What is it.
 
	On one hand, I like to make my borders wider.  I like to goto a place which I never been before.  But in a crazy way I loveso much to connect with something.
	I want the old, and I want the new.   _____

	You know friends, sometimes you meet people, and you meetthem 10 years later, and they know everything the same.  Which isbeautiful, right.  But -- what happens to their borders.  The sameborders. The same point -- just that -- even a hundred millionmiles, it's still the same hundred million miles.  
	So how come come you don't like them any more.
	 I had this before.  I had this something before.

	I want you to know, the ISHBITZER says in {HEBREW:  ???YahadShevas Gebocha??? and other places ________:
	Imagine I travel to Hong-Kong, I go to Japan, going toAustralia, and I stay in the fanciest hotels, right, then I comehome  to my little house.  Why am I so happy.  Crazy.  I mean letsface it, Shearaton in Hong Kong is more beautiful, right.
  
	But now listen to this deepest depths.
	On the one hand I want something new, but this new doesn'tbelong to me yet, it just ______.  Just looking around.
	Now listen to this:

	You know what it means, familiar -- spiritually -- that itbelongs to me.  It's mine.

	Now listen to this, go one step further.
	On one hand I want something which doesn't belong to me, andI want something which belongs to me.

	Why do so many marriages break up?  Husband and wife belongto each other, right, but it's going on my nerves.  I wantsomething which doesn't belong to me.  I want something else.

	You know, on one hand, mamash I want to be a Jew, right -- somany young people, they don't want to be Jewish, but they alsowant to know what the Hindus are doing.  I have nothing againstthem, I went to Bombay myself.  But what's going on there; Bombaydoesn't belong to me.  Yerushelaim belongs to me.  I want to seeBombay.

	But now listen to this.  If I come back to Yerushelaim, andit's the same Yerushelaim, and the same borders, you wasted yourtime.

	I want you to know the deepest depths.
	The acid test is:
	If after I come back from Bombay, my Yerushelayim has becomemore bigger.  If my Yerushelaim is the same four inches [fourinches:  English for halachic Hebrew:  4 ells:  used bySolevetchick as a term for the 'logical space' of 'halachik man'.]  I can look at pictures.  Go to the Indian Embassy, they'llshow you pictures. 

	Friends, now listen to this; this is all of life, all thereis to life:
	One one hand, has to be my borders, where I live, belongs tome.  On the other hand I have so much inner longing for somethingwhich doesn't belong to me, outside my borders.

	But the acid test is:  are your borders bigger.

	And here I want to tell you something awesome:
	The Talmud says, we only went into exile to convert the worldto G_d.
	You know what that means?:
	It doesn't mean I have to walk around, telling the world tobecome Jewish, right.
	You know what it means:  has millions of meanings:
	?? She Tois v'lern gern??? 
	And everybody knows, the Ishbitzer says:  There has to be ina ____________ .
	You know what it means:  I'm going into exile and we see thewhole world.
	You know what we do when we come back?  _________Yerushelayimis bigger.  The holy land is ________ bigger.

	Now one more thing:  
	The Ishbitzer says that:  As much as I love that whichbelongs to me, but simcha, joy, I cannot feel for always the samething.  I mean, it's sweet, I love it, I love to come home to myhouse, but I need to share ?it? in Hong Kong, because otherwiseI'm not so happy in my own house, right.  I have to go to HongKong and I also have to come back to my house.

	Listen if I say, I love to ?share it? in Hong Kong, I call upmy wife and my children, mazeltov, I'm staying in Hong Kong. What's the address.  Oh, I'll call you back later, sorry, my timeis up.  It's crazy, right.

	I have to come back.  

	Ok now listen to this:

	In order to feel joy, you must experience something new. {500} But yet on the other hand, there's something deeper thanjoy.
      
	Friends, I want you to open your hearts to it.  You want tofeel at home, mamash at home.
                     

	I tell you something very very deep:  
	You're invited to a party, and everybody's full of joy; yougo home and you're heartbroken, you know why?  You didn't feel athome there. 
	Why, you're crazy, the whole house was full of joy, right?

	There was nothing there which is mine.  Nothing, doesn'tconnect to one ounce of my soul, right.
l1
	Ok, now, just think a bit [or:  of that]
	On one hand, want to make my borders wider.  And [on theother hand] I want my [widened] borders to connect to what I[originally] have. 
	On one hand, I want, mamash, I want to be a new person.  ButI don't want to be a new person, not be the old anymore.  I wantto be both. {!!}                             
l2
[And that, in a nutshell, is how most Baal Tchuva's overdoit.  Of course some of them had better do so.]
l1

	Now listen to me:  
	It's the same thing with my idea about G_d.
	You know friends:  
	There are a lot of religious people, I don't want to sayanything bad, has-v-shalom [but]: What's bugging us about them: Their idea about G_d does not move an inch?  It's the same thing.

	I met Moishele 110 years ago, and he told me exactly where Ican get kosher meat, and the kosher bakery, and he told me thatthere's something terrible happening, because new pretzls, wefound out that they don't have mamash -- they said it's kosheroil, but it isn't -- it's not mamash treif, but if you're frum youshouldn't eat it -- 
	Anyway, to make it [short]:  It was an unbelievable pretzltalk, right.
l1
	And has-v-shalom, I'm not knocking it; you should, mamash --the Rabbenu shel Olam wants you to eat kosher pretzls.  G_d wantsyou to eat kosher pretzls.   For one reason or the other.
	But you know what:  G_d doesn't want your borders to bepretzl borders, right.

	Just imagine a yiddele and he's completely surrounded bypretzls.
	So he's going to a Pretzlheaven; in Heaven, mamash, they'llgive him all the kosher pretzls in the world.
	It's sweet, right.
l1
I remember, it was so cute, I'm not knocking it, please don't takeme wrong; I'm not knocking it; I'm just telling you, I don't wantto be like this.

	I remember one time, I walked down Williamsburg, and theyiddele mamash knew every store, in Williamsburg, which has?Cholof?  Yisrael.  Very holy.

	But you know I'll tell you.  You know what's bugging me? When I told him a hassidische story, it didn't turn him on. ??Scenarios??, right.

	And I'll tell you something else.  Then I took a cab, and Iwas telling me, on 42nd Street, the cabbie, also a hippele alittle,  House of Love and Prayer.  I tell the sad truth, hedidn't give a damn about Cholov Yisrael [apparently a strictdkashrut certificate.]  He's not into it.  Not into pretzls.
But I told him an unbelievable story.  The same story.  He hadtears in his eyes.  He got the story.

	You know what the secret of life is?  Both are wrong.
	Both are wrong.
	The pretzl-Yiddele is wrong, because how come you're notturning on to this deep story.  And the hippele is also wrong,because you're supposed to eat kosher pretzls.
	
	So what are we supposed to do.  
	How do we get _____.  
	How do we eat kosher pretzls without making it a border?
	How am I really in love with the people I love, and don'tmake it my border.
	There are some people, who are so cute, but all there is, istheir house, their address,  and they don't anybody else. 

	What are the yidden who don't say Gut Shabbas to you whenthey come from the Holy Wall.  They are ?friends with? their wifeand their children, they're sweet and cute, they don't know you.
The world ends for them, right.  They know Moishele, Yakov, theyknow the the Belzer Rebbe, and also, maybe, they heard of theSatmar [Rebbe] -- they may not like him but they heard of him -- that's it.

REB NACHMAN ON `LOW ONE-NESS' AND `HIGH ONE-NESS' WITH G_D

	Here I want you to blow your mind:
	This is where Reb Nachman begins:
	Mamash open your hearts; forget what I said:  we'll come backto it later.

	I want you to know, Reb Nachman says:  {quote, Hebrew:}
	There is a `low One-ness' with G_d, and there is a 'high Oneness' with G_d.

	Let's -- really, open your hearts, and give me a lot ofenergy, I want to make it short,  and explain in the deepest way.

	I'll start from the 'low one-ness'.
	You know what low one-ness is; I'll tell you:
	I was once somewhere in -- would you believe it, in Boulder? 
l2
[Boulder, what's not to belief.  Naropa Institute (Founder,Chungyam Trumpa, Rimpoche) , near Boulder, that's not tobelieve; so check if they have tapes of his teaching.]
l1

 And one of the teachers knew a little bit hassidus, I was invitedto his religion class, he asked me,  what's high One-ness, what'slow One-ness.   He knew those terms.

	And at that time I explained it in a very simple way.
	Tonight I want to make the borders wider.
	I told him like this:

	You know Rosh HaShana, you're mamash falling down on yourface, before G_d.   [In the Alenu of Musaf; this is one of onlytwo times in the year when orthodox Jews kneel, in the manner ofIslam.]
	I had the privilege of seeing two people -- I saw a lot ofpeople, but [I saw] two people, falling down before G_d. 

	One Yiddele, a German Jew, a Yekke, cute, I'm sure he's inHeaven, he's a susser Yid, but is a Yekke.  
	Ok, so you know -- I watched him one time.  Ok, let's sayHerr Fritz. 
 
	He gave his suit to be cleaned before Rosh HaShana, right.And mamsh -- the crease is mamash -- the German Kaiser would havebeen proud of it -- you know mamash -- it's a crease like -- from1884 -- and Kaiser Wilhelm looked at him and he said Ja die Hosenja diesen gut, Ja -- Gvalt, right.

	But now listen to this.   He has to fall down on the floor ofthe shul, right.  And the shul is not so clean, and also thecrease -- it's mamash a deep conflict in his heart.

	But now listen, Fritz has Prophecy.  He knew yesterday:  RoshHaShana he has to fall Koira [I supposed from the Alenu:  Anachuv'korim...]  , right.  So what did he do?  He decided -- hebrought a big towel.  {FN17sa - References, Halacha of Koirim}
As big as from here to Yerushelayim.  Mamash, could cover thewhole shul, but he folded it up, became very clean, with thecrease.  Everything straight, and he puts it on the floor.  ______.  Looks at the clock, wants to know exactly what time itis, so he should know, what time to stop.  Anyway, he comes to'anachnu korim' Brother Fritz very very slowly goes into hisknees, and he bows down, the whole time, -- oh yeah, and he'sbowing before G_d, and he's a ehrlicher Yid -- he's mamash aerlicher Yid.
	And I'm sure in his lifetime he went through so many tests. I'm sure this Yiddele had also a chance not to be frum.  He had achance a thousand times not be shomer Shabbos.  And the little heknows -- the little he knows he kept.
	But the whole time he was aware of his pants, of Fritz, ofthe German Kaiser, he didn't forget anything for a second. {FN1sa}

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But he also has one G_d.  That's `low OneNess':  I am here, G_d ishere, my pants are here.                         
	Or probably, while he was falling down, he remembered, I paidfive dollars twenty-give cents for the cleaning -- he is giving itall up for G_d, but he still remmebers it. {FN2sa}
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Just remember this:  it's very holy -- and again, maybe I'll neverreach the level of -- "Fritz" -- because I don't know how much hewent through, even to be on the level to fall koreim like that. Slow.

	Then I want you to know I had the privilege one of ______.  II walked -- ________? Moizhetz?.  Yitzhik(?)_, I don't know if youremember, maybe you were there.            
]
	You know the way the MOIZETZER Rebbe's falling koreim.  TheMOIZHETZER Rebbe was six foot two, and he must have been weighingmaybe between 250 and 300 pounds.  .... Meshiach .... 
	Ok, when it comes 'v'anachnu koirim' was mamash nothing atall.  It was nothing. {R. Shlomo whispers the next line};  Mamash, he fell down to the ground.  And the hassidim were soconcerned, because he could mamash hurt himself. {FN3sa}
The hassidim put on towels, and cushions, -- mamash -- he was not[simply] falling down before G_d -- mamash, he gave his soul toG_d.  There was nothing there.  There was mamash nothing.  [Thatis, no vestigial trace of ego.]

	And after they picked him up -- it took mamash minutes -- hewas back ____________ .  He was not in this world.

	It was not that he he fell and -- like "Fritz" looked at theclock before and after -- he knew exactly how much it took --there was no world, there was no time, there was no ?space? 
l2
[I've been on Rhodos for about the past 5 Rosh HaShana's, soI don't recall noting how it is done here.  There, where Iwas playing door-keeper, I did peak out at the Rabbi, Gr. R.Moshe Levy, to see when to get up.]
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	Ok, now listen what Reb Nachman says:
	Basically, everybody knows, that this is 'Sh'ma Yisrael,....Echad'.  and [the response] `Baruch ... voed'.
	Open you hearts, friends:

	When I say 'Shma...', G_d is One, I put my hands over myeyes.
l2
[Ok, I'm lost again.  Two hands over the eyes?  I thought itwas only shielding the eyes with the right hand.] 
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You know what I'm doing?  There is no world.  There is no world. There is nothing but G_d.
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Nothing exists.  'Baruch ...voed'.  When I say, mamash, blessed isG_d's kingdom, that means, there is a world.  Because a king --ein [or ayin?] Melech ?olam? -- there is a world, and G_d is theKing.

	And he says:  'V-chol echad mi Yisrael'-- ___________.  Everyperson, every Jew -- basically every person, every Jew -- has tooperate those two kinds of Oneness. {FN4sa}
l2
[Ok, note that:  'operate' those two kinds of oneness.  Thatmeans, states of conscious are like levers, like the gears onthe transmission box in a big truck, that you can learn toaccess.]
l1

	I want you to open your hearts in the deepest way.
	There has to be a moment in my heart when there is nothingbut G_d.   And the rest of the day -- there was a G_d -- andthere's a world.   I'm also here.
l2
[I first heard 'I'm also here' as 'I'm yotzer' -- meaning:from a peak experience, once a day, saying the Shma, one isyotzer for the rest of the day.]
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You know friends, if I operate my whole life on this High Oneness,then I can't do anything.   I can't answer the phone, I can't playwith Neshamele,, right.  There was nothing there; there is nothignbut G_d.                            

	G_d wants me to function in a world, where there is a world. I'm there, Fritz is there, and even the cleaner [who dry-cleansFritz's trousers; presumably a gentile] is there.   And the GermanKaiser's there.
l2
[Ok, what is the German Kaiser.  Something less real than anhonest goy.  A secular myth, a symbol, a socio-economicnudnik, a klippa.]
l1

	But -- now listen to this -- what's Fritz missing.

	I wish one time in his life -- he would forget everything. Forget everything.
	Because after that -- the Low Oneness is so different.
l2
[Now this is precisely the 10 Oxherding pictures of Zen --First mountains are mountains and clouds are clouds, thenmountains are not mountains...then at the end mountains areagain mountains.]
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	I want you to know friends -- everybody knows -- between meand G_d -- is also [as it is ] between me and  ______  - betweenme and the world.  Between me and my children, between me and mywife, between me and my friends.   {FN5sa}
There has to be High ONeness and there has to be Low Oneness.

	High ONeness is -- that nothing exists.
	You know, if I love a person very much, there have to bemoments when that person is the whole world, there's nothing else. There is nothing else.  And then {900} --  but you cannot go onlike this all the time --  moments         

	And then -- the rest of the time -- because Shma Israel wesay for one second, we close our eyes; but I'm not walking aroundall day like this.  For one moment.  Then, I swing back to the?the normal world?.  

	And here I want you to open your heart.  Here's Reb Nachman - mamash, moving into something so deep.
	What is High ONeness.   HIgh Oneness is -- it is beyond `Me'. Can I understand in my head that there is no world?  {FN6sa}

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	It's even beyond believable.

	I want you to know something sweetest friends:

	When I love a person very much, and just for those holymoments, those holy of holiest moments, nothing exists but thisone person I love.  Do you know how deep this is?   {Followed bywhisper, maybe:  'It's beyond the world'.}

	It's not because I 'believe' there's only this person in theworld.  
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[Now here, of course, R. Shlomo is implicitly making a pointabout religious knowlege, by invoking the tradition that theSong of Songs is an analogy of man's love, not for woman, butfor the Divine.]
l1

It's so much deeper.  It is so much deeper.

	You know what happened to the Cohen [Gadol] when he walkedinto the Holy of Holiest.  [Was it that] He [merely] 'believed'there was nothing but G_d?   He belived there was nothing but G_dthe whole time, right.  Something else, right.

	Why didn't the HIgh Priest ask for forgiveness?
l2
[This is obviously a specific reference to the procedurefollowed by the High Priest -- I assume on Yom Kippur -- butI don't recall the detailed delineation of the steps, inMusaf Yom Kippur, Siddur ha-Avodah.]
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There is nothing there, there's just -- there is nothing but G_d,there's nothing else there.

	[According to the Siddur Avodah of Yom Kippur  it was only --sa] When he came out from the Holy of Holiest, he began to pray.

	And here I want you to open your hearts. 
	Basically, the deepest depths:
	You know, when I begin to pray:  pray is after I ________. Because praying is the utmost combination (!)  of Oneness.______It's clear to me there's nothing but G_D.   And it's clear to methere's a world.  That in the world, I need understanding, I needwisdom
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[This is of course a reference to the 4th benediction in theAmidah -- Da'at, Binach v'Chochma -- ]
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-- I need money 
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[But as far as I recall, that comes in only in Birkat haMazon, and then not directly; only in the prayer for anhonorable livelihood]
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I need everything.

	But you know when I ask G_d for money, and for understanding-- after I finish my ________.

	You know friends:  If someone has the great privilege to lovesomebody so much, that for a moment, there's no world but this oneperson.
	You know how deep this is.
	I want you to know friends, I could swear to you, that mostpeople walk around with all their crazinesses.  You know whattheir problem is:  they never went out of their skin.   They neverloved a person so much that they stopped to exist.  Because if youstop to exist, and then you come back 
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{Oops:  'if' you come back?  This sounds like the 4 whoentered Paradise, and only 1 (R. Akiva) came back.}
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 -- it's so good.  

	You know what happens to you after?  Your borders are sowide.
l2
{Ok fans, this is a good time for applause.  A 707 that weforgot about just came in for a landing, and it turns out theRabbi had been piloting it all the time. }
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Each time you go out of your skin, and you come back, your bordersare bigger.
l2
{Remember, this whole talk was a commentary on a phrase fromthe parsha of the week:  'that when G_d shall enlarge yourborders' [Deuteronomoy ______}
l1

	I want you to  know, my beautiful friends, every day, when wesay Shma Yisrael, I become a person.  I become a new  person.

	And here I want you to know the deepest depths.  Do you knowwhy you say Shma Yisrael at night again.
l2
[Note that above, R. Shlomo spoke as if the Shma wassomething that was said only once a day, and that yotzer'done with knowlege of the Highest for the entire day.]
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Because I'm a new person.

	You know I have to pray 3 times a day, because if I prayedShacharis ______ -- somebody else.   My borders are so much wider.

	Here I want you to know the deepest depths.  You know whatmeans 'High Oneness' -- it's beyond me.
	And when I go back from High ONeness to Low Oneness, thatwhich is beyond me, suddenly is not beyond me any more   Not somuch any more.
l2
[Ok fans, that was a rather dazzling bit of acrobatics.]
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And each time I say Shma Yisrael
l2
[NOw I'm on PASS 2, and it's perfectly clear that the phrasewas 'Shma Yisrael'.  But on PASS 1, it sounded to me, as wellas I could make it out, with repeated tries, as 'fish mycorps'.
	That does show that some major distortion is caused bymerely a temporary tape-buckling.  And it does show that onemust make more than 1 Pass in transcribing a tape.  Optimallyit should be done by several people, working from severaltapes.
	And again, that points out the urgency of making backupsof whatever we have; of working from backups rather thanoriginals unless it's absolutely necessary to refer to theoriginal; and of making sure that originals are stored in inprofessional conditions.  A basement in Toronto would notseem likely to be that.]
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 -- that which is beyond me gets deeper and deeper, and my lowoneness becomes higher and higher and higher. {FN7sa}
l1

	And I give it to Meir-el in a second.

	{Hebrew; presumably reading from the text by Reb Nachman}: That is:  you cannot understand the Torah unless you're the masterof both worlds


	Now listen to this:
	Want to know something:
	Why is the Torah is ? kavod-covered? .  Why is every book hasa cover.  And the Torah is kavod.        

	You know what the beginning of the Torah is?  Not [simply]that I'm learning; but I'm learning it's me, it's Fritz, and  theTorah.  I'm learning  ______ {Apparently Hebrew: }   That's lowOneness. HIgh Oneness is -- there's nothing but the Torah. There's nothing.

	You know when we walk around and we kiss the Torah, you knowhow deep this is?  There's nothing in the world but the Torah.

	When I take a Gemorra -- and remember, I told you, the holyIshbitzer, one of his hassidim wrote, the Rebbe was learning everynight from 12 to 4.  But the highest thing was, the way the Rebbekissed the Gemora before the learning, and the way the Rebbekissed the Gemora after the learning.

}	You know what he did when he kissed -- the ?cover?.  Beyondme, right, didn't say anything, right.  Mamash.  Was ______ withthe Torah.
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	And here I want to share something so deep with you.

	High Oneness is:  I don't see it, I don't know, it's beyondme.

	You know when you kiss somebody, you close your eyes, right. ____________ . That means at that momement, when I kiss somebody,that means I love you so much, the world stops ______ .  There isno world.

	And here I want to tell you another deeper tora.  Talk aboutit a thousand times.

	Yitzak before he blessed Yakov, he kissed him.  ??Shorely??
What has kissing to do with brochas.  We talked about it athousand times.

	I want you to know something very very deep.
	Yitzak thought, in the world, Essav is better fit than Yakov. Yakov 'Ish tam ______ ', Yakov's a big ?Lamden?, a bit Tzadik, buthe doesn't know what's going on in the world.
	Yitzhak wanted to give his blessing {Hebrew} -- dew fromheaven, and the fat(?) [meaning: oil, ie, olive oil; or maybe: ?bread?] of the earth -- I want to give it to someone from thisworld -- and he should also be holy.  So he thought that Essav.  	But you know what suddenly -- when he saw Yakov.  He realizedgevalt, I can only bless somebody who's not in this world.
	Essav is cute, even if I bless him.  He'll always be likeFritz, with the cleaning store.  Essav -- {Hebrew}.    Essavdoesn't know there was -- ?nothing but?  G_d.  Essav doesn't lovehis wife and his children the way Yakov does.

	I remember when I was a little boy of five.  
	-- I don't want to drop it, remind me to come back --

	You know, every person -- I hope all the children -- havesomething -- they way their parents -- give them over Yiddishkeit. {FN8sa}
l1
One of the times in my life when my father gave me overYiddishkeit the most was Seder night.  Was a gevalt.   And basically my father said most of the things the same every year. But he said it with so much fire, you know, and so sweet, that itsound like the first time. 
	One of the things my father said every year, and he told itin the name of my grandfather.  I remember I was little, I didn'tknow a word of Hagadah, but  -- I just remembered it.

	My father says, when you ask Essav, are you rich, it says{Hebrew}.  I gave Essav -- ?haser? -- Real Estate.  Gvalt.
	{Hebrew, v'Yakov___________ } ________, right.

	So my grandfather said like this.  You ask Essav, are yourich, he says Yeah, I'm Real Estate.   You ask Yakov, are yourich, he says Ya, I have 12 children.  
	Something else, right. 

	You know what it is to love children?  That suddenly, formoments -- nothing else exists. {very low voice}.

	I'm sure, mamash, I want to bless everyone with children --                                                    
	You know sometimes, when I have the privilege of putting mykids to sleep, and suddenly, you know, I'm -- ______________Neshomele -- at that moment, there is no world.  There is noworld.

	But you know how much more beautiful the world is after that?
Like _________{Hebrew?}.

	What's so special about the holy wall, friends.  When youstand by the Holy Wall, there is no Paris, there is no Amsterdam, 
l2
[So then who let in all those troops of tourists who don'thardly care that it ain't?]
l1
there is nothing.  There's only Yerushelayim, there's only theholy Wall, Beis HaMikdash.
l2
[And that's why I try to tell my eclectic friends:  don'tphysically ascend Temple Mount.   
	Like, might get confused.
	Spiritual hozers; they should only uproot a bottle ofPepto-Bismol too.]
l1

	But then when you walk away, suddenly the holy Wall isexpanding all over the world.  Which is so good, right.  Sospecial.

	So Reb Nachman says, in order to learn the Torah, tounderstand the depths of the Torah, you cannot understand theTorah unless your relationship to the Torah is on those twolevels.

	There are moments when there is nothing but the Torah.

	And I want you to know something very very deep. {FN9sa}

	You know a lot of --
	{pause, maybe tape recorder was shut off for a moment.}
	Are you listening -- just a few more minutes.

	But you know what Reb Nachman says. 
	Basically the Torah -- you know what deep is?  Deep is thatafter the whole thing, I realize it's so much deeper.  It's beyondme.
	When do I get a taste of that which is beyond me.  Just forone minute, nothing exists but the Torah. {FN10sa}

	And then I go down to Lower Oneness -- and I understand whatI'm learning.    
	And I'm going back and forth -- between deeper than I know,and I do understand.

	Reb Nachman says:  {Quote, Hebrew}:  Because if you're not onthose two levels -- 

[To someone who walked in:  Nick, Do you know that Moshe and Ruthgot married --  on Thursday ]
{Side conversation}

	Friends:  are you listening, give me two more minutes.

	I want to say a gevalt tora:
	You know, a person has to go back and forth:  On one hand myborders have to be -- just my borders.  And then I have to expandfrom time to time.  Then I have to come back.  And each time Icome back, my borders are wider and deeper, and higher.

	You know friends, what is it to waste time.
l2
[I really haven't gotten around to finding out.
 Robert Ment said:  Never call time wasted time wasted;simply call it, time spent in furthering unknown objectives.]
l1
What is it to spend your time ________.

	You know friends, if you go somewhere and you come back, andyour borders are the same as they were before, you wasted yourtime.
	If you go somewhere, and you go back to the same place, butsuddenly now my borders are bigger, wider -- they're the mostbeautiful.

	You know friends, how do you know if you love somebody.
	If After I meet them, suddenly the whole world looks morebeautiful.  My borders are wider.  They are as beautiful. [Meaning:  they are beautiful, or maybe meaning:  they are mostbeautiful.]

	You know what it is to learn torah?  To learn torah is, thosetwo things.  On one hand, I understand, because I have tounderstand the Torah.  And the real low Oneness means, I, Shlomo,understand what it says.  I have to be completely aware of me, ofmy head, of my brain, of the letters, I have to learn -- I{emphasized -- I} have to learn -- the `I' is learning.  
	But when I walk away -- ____ is so much deeper.  It is somuch deeper.

	And then every word I'm learning, is so much deeper, and somuch wider.

	You know what you're doing on Simchas Torah?  Listen to me: On Shavuos it was very holy.  G_d asks us, do you want the Torah,I said Yes..  And I'm sure, as high as it is, it was still I, andG_d.  G_d spoke to you and said {Hebrew:  First of 10commandments} , I'm your G_d, so I have to be I, because if?you've? not 'I', G_d cannot talk-to.  {FN11sa}
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And you know we ended up making a golden calf.  
l2
[** That is -- Rationality presupposes Otherness, butOtherness is a precondition of Idolatry. **]
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	You know what we're learning in Simchas Tora:  there is no'I'.  I'm not learning.  I'm ______ Simchas Torah. {FN12sa}
There's nothing.  There's no world.  There is no world.  It's agevalt.  There is no world. {FN13sa}

	And I want you to know what I'm doing on Sukkos.  On Sukkosit's clear to me that I have to make my borders wider.  I'mbuilding -- learning it before -- I'm building borders -- my houseis on Park Avenue, that's it when I walk in from the door on thestreet -- No -- you're not true, I make my borders wider, I go outon the street.  I build a Sukka right there.  My borders arewider. {FN14sa} {FN18- 18 Jan 97}
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	But you know what I realize -- Rabbenu shel Olam, give me ataste -- _________ that there's nothing but G_d, nothing but theTorah.

	And here friends I want you to open your hearts in thedeepest way.  Who is the strongest vessel for that 'beyond me',for that 'high oneness'.
	Have to tell you the sad truth; my head isn't.  My head is'Me & the Torah; I understand It.' {FN15sa}
You know who is the vessel for this beyond?  My feet.  My feetdon't have so much of a big I.   My feet don't know the word 'I',they're doing what they're gonna do, right.  {FN19sa - cash toras){FN20sa-- 17 Jan 97}

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What they think they have to do.

	You know what happens to me when I'm dancing Simchas Torah?  There's nothing.  I'm not dancing, my feet are dancing around. Why are my feet dancing?  Becuase suddenly it's clear to my feetthat there's nothing but the Torah.

	And I want you to know something very very deep.
	When people get married, sometimes I go to a wedding, and Idon't feel once ounce of joy.

	B'ruch '' you know, I cut down on weddings as much as I can. Because sadly enough -- there was a time when I was going toweddings -- and it made me so sad, I don't want to be there.
	You know if you had seen these people, it's love at firstpenny, she loves his bank account, he loves her bank account
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[Bank account.  Term commonly used in the USA; no cleartranslation.  Israeli approximation:  Overdraft.]
l1
She's a Zionist, he's a Zionist; I mean they'd never go to Israel,but they're both Zionists.   And what else -- I covered it;nothing.  Can you dance?  You can't dance, because your feet don'tfeel -- there is no real Oneness between them. 

	You know when you come to a wedding and you can't stopdancing?  When two people love each other so much, it's a HighOneness.
	Mamash, when he looks at her, suddenly there's no world. Just she.  She looks at him.  There is no other world.  Just thechossen.  For a moment.  
l2
[Again:  R. Shlomo makes it clear that 'High Oneness' is amatter of moments of eternity, occurring withintemporarlity.]
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And when they're that close, you can't stop dancing, right.   Yourfeet respond to that.  Your feet pick it up the first.

	I want you to know the last Shabbos we had ________.{Presumably the lead phrase of the previous week's parsha.}

	You know something.  You know why I made the golden calf?
l2
[Reminds me of another R. Shlomo line, which I inputsomewhere:  'ON Rosh HaShana it's clear to me:  it's all myfault.]
l1
Because I was always listening to my head.

	Last shabbos was fixing.  And you listen to your feet sometimes.  Stop being such a head person, right.  And G_d says tohim, are you dancing with the Torah -- you're ok.

	I want you to know, remember I went into the Singles Bar, andhere I met Sister Francine, and she was reading *** Poetry *** ,and it was very very beautiful -- THEN -- nothing, right;  we canshlep around for 100 years, we'll never get married.
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[And that's just about the quintessence of the good old daysin Greenwich Village.]
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	I want you to know when I came to Yerushelayhim, and _____sh'zahav, and I saw Hanneh-le dancing, walked up and I marriedher.  You know why?  Because ?Yehud _______, right.  Beyond,beyond.  Beyond the deepest deepest depths of me.

	And -- 
	       -- Meir you want to say something right now?  
{Brief demurral by R. Meir Fund, probably encouraging R. Shlomo tocontinue his exposition.}
		-- I never finish, you know.  
	So I want you to really(?) a little bit.

================================================================
.p
R. Meyer Fund:  I'll just say one little word before you finish.

	I want to maybe use a little bit different words to explainwhat Shlomo is talking about.
	It's basically the difference between two kinds ofexperiences:  there are forgettable experiences -- and then thereare unforgettable experiences. 
	Obviously, even those events in my life which are very veryimportant, and I remember them -- even if they're not so importantand I remember them also -- it's because my mind is working, and Iremember.
	There is a whole other level of experience, which it hasnothing to do with whether or not you choose to remember.  Orwhether or not you have a good memory.  It is simply so much apart of you that just as you exist, that particular memory is partof your existence.  
	And we have one word, by the way, for that kind ofconnection.  It's called 'Yerushelyaim.'
l2
[R. Shlomo once said, when I go to Israel, I don't need to goanywhere except Yerushelayim.  I still don't know what hemeant by that.]
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YOu say {Hebrew}, what that means is, it's not a question of, theless I'm assimilated, the more I remember Yerushelayim; but:  themore I become assimilated, the less Yerushelayim is meaningful tome.  {FN16sa}
l1
It means as long as I'm a Jew, I simply cannot forgetYerushelayim.  Because just as there's no way I can stop being me,there's no way I can stop being One with Yerushelayim.
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[Well, this is charming, and from an honest man; but R. Meirdid just let the cat out of the bag.  R. Shlomo would say: When I am One with Yerushelayim, I stop being me  -- and thatis only for a few scattered moments -- and those areeternities embedded in moments. 
	I say, when you walk through Jaffa Gate, put away yourappointment book.  When you walk onto the Kotel Plaza, putaway your watch.]
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 ... I want to connect this, I was looking the other day, one ofthe very very great kabbalists, the Migdal HaAmukas.  He sayssomething -- want to very quickly share it with you.
	We all know that the first generation of Jews has a specialmerit.  They are called the Dor ha-Midbar.  The generation of thedesert.  The Jews who received the Torah at Mt. Sinai, who leftEgypt.
	And in the Gemora there's a whole discussion, as to whetheror not the Dor ha-Midbar, the generation that \\
{END TAPE %DH2, SIDE B.}
================================================================
.p
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{FN17sa - References, Halacha of Koirim}
[But Cf. -- Probably Kitov, or maybe Agnon; or else KitzerShulchan Aruch; that's all I read -- where it says, we haveto put something between us and the floor, otherwise we'redoing like the pagans.

Agnon, writing of Ashkenazi minhagim, Musaf, Rosh HaShana: "At the phrase 'we bend the knee and prostrate ourselves' thecongregation bend the knee and prostrate themselves.  Thenthe Reader does the same.  In some places only the Readerbends the knee and prostrates himself.  It is the custom tohelp the Reader rise, lest he change his position during theprayer of Benediction."

Kitov notes that kneeling on Rosh HaShana is only anAshkenazi, not Sephardi, custom.  Discussing the kneelingduring the Alenu in the repetition of the Amidah of Musafthat precedes the Order-of-Service (which is embedded in therepetition of the Musaf of Yom Kippur) Kitov remarks (astranslated into English) "the congregation and cantor fallprostrate on their faces and continue the prayer."  He adds"in the case of Alenu one should feel profound joy over beingpart of G_d's 'portion'."

Kitzer Shulchan Aruch Ch. 129 [Rosh HaShanah]:16   "At therepetition of the shmeonh esreh, when the hazan says vanachnu koreim (and we bow) it is customary for thecongregation to say it with him, and all bow and prostratethemselves.  But they are not to fall on their faces, excepton Yom Kippur, when the Avodah (the order of the Templeservice) is read.  The hazan kneels and prostrates himself,but he is not allowed to move from his place during therepetition of the shemoneh esreh; he therefore, stands at aslight distance from the desk, so that he may be able to bowand prostrate himself without moving from his place, andthose who stand near him, assist him to rise."    

Kitzer Shulchan Aruch Ch. 133 [Yom Kippur]:23

It is our custom to spread grass on the floor in thesynagogue on Yom Kippur .  The reason thereof is that we bowand prostrate ourselves when reading the Avodah (order ofservice in the Temple) and since we may not prostrateourselves in a place where the ground is ocvered with stones,and even in a place which is not covered with stones, it isimproper.  Therefore grass is spread as an interpostiionbetween us and the floor.  But if there is no grass, we maymake the interpostion with the tallit or with some otherthing." 

Kitov also notes:  "In synagogues whose floors are of stoene,it is customary to spread either straw or another coveringover them, because of the prohibition of boiwng down upon asmooth stone." (Vol, I, p124, discussing Yom Kippur).



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{FN19sa}
[Speaking of cash toras, I once learned that R. Shlomo oncesaid -- maybe it was at Ruach, when Ruach was at the Abode --'the feet know'.  That went with my first cash tora:  'If youcan't get in the front door, you can always get in the backdoor.'  (The term 'cash tora' is from Mimi Feigelson; itmeans, toras you always carry around with you, like walkingaround money in your wallet).  My 3rd cash tora, but Ihaven't been able to find a money-changer for it yet so Istill can't quite spend it, is:  if you can't do the biggestsin and then next minute later daven like it was Musaf of YomKippur, you're still on the level of paganism.  Problem is, Iam still on the level of paganism.  Changing idols like Ichange shirts -- or rather, like I change software programs;by shirts I'm getting monistic.                

{FN20sa-- 17 Jan 97}
	Today its 17 Jan 97.  Yesterday I walked aroundJerusalem in the rain, looking everywhere for ademonstration, none.  
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Daoud the Beduin said:  the fix was in; the CIA did it. But he said about the same thing a year or so ago, whenthey were about to give back the Golan to the minefarmers of the undertaker of Damascus.
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Walking out of town, the only cash tora I had left was theone at the end of Shaharit -- remember that you got out ofslavery, you stood at the greatest heights, the terroristsattacked women and children and will keep on doing so if youdon't stand up to them, you blew it, your leadership blew it,nonetheless, remember the Shabbat and make it holy.  So Ibought 2 loaves of natural bread, tho I didn't feel like it.
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	In Jerusalem, it felt like the day after the firstBus 18 bombing -- 
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near the Central Bus station, where at least, atlast, there is a small memorial now -- 
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each trapped in their private despair, trying to carryon. }
	I walked to the edge of town, because busessometimes blow up in cities, and took the bus up theJordan Valley, to Tiberias. }
