;.l1,3,60,66,1,0,10,75,192,2,15,20,25,127,10,0,
;.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,
.h1, =sh84a9d5  --  R. Shlomo Carlebach / 9 Av 85/ Moshav/ G1=DH 
Tesha b'Av, probably 1985, maybe 1984.  Moshav.
l2
[N.B.:  When I'm not sure that correctly heard a word orphrase, I bracked it in ?question marks?.]
l1

=sh_dh5
N.B.:  %dh4 is the Haifa concert, a few short Hebrew teachings, noEnglish.
DH says this is at the Moshav.  Children in background, so likelyso.
Apparently , 9 Av.
SIDE A {000}
{R. Shlomo leading davening Ma'ariv:}
{conversation in background}
{Conversation}      
TOPIC:  EiChaH    (Tesha b'Av)
{Sound quality very good.}

N.B.:  It was brought to my notice by:  The 1965 Commentary onBerachot, by . R. Drd. A. Ehrman et al,, Ntional Academy for adultJewish Studies of the United Synagogue of America, Copyright 1965Al'am Hoza'a Leor, Israel, printed Peli-PEC Printing Works LtdRamat Gan-Givatyim:  

points out the alphabetic scheme in AIKaH.
Chapter 1 is 22 verses, alphabetic sequence, beginning with AIKaH
Chapter 2 is alphabetic, beginning with AIKaH, but 16_Peh &17_Ayin  are swapped 

Chapter 3 is alphabetic in sets of 3, beginning with ANI, but set16_(v. 46-47-48)_Peh and Set 17 (v. 49-50-51_Ayin are swapped.

Chapter 4 begins with AIKaH, is alphabetic, 16 and 17 are swappedas above, 

Chapter 5, the concluding chapter,  is not alphabetic, theSonciono commentator notes:  This chapter is rightly regarded mareas prayer than as a lament.
-----------------------------------------------------------------
.p
START %DH5 SIDE A {000}
{Hevere daveneing Ma'ariv, Tesha b'Av}
{100}                                
{200}
	{283}

	Hevre could I have your sweetest attention really.
	Basically the Midrash says -- I just want to share it withyou before we start saying it -- that basically the most importantpart of Echad, looks to me like -- it's Aleph-Bet-Gimel, andGimel-Samech(?) ______ extends till the end.

	The first Capital [Captital= Chapter] AIKaH is mamash,Yermeyahu sees prophetically the destruction of the Temple.

l2
[I'd not known that; on the face (pshat) of it, he seems tobe witnessing, or at least recalling, the destruction.]
l1
And mamash it says, {Hebrew word}  Yerushelayim, mamash was clearto him,  why the destruction of the Temple took place.  And thelonliness, gevalt, suddenly we're so lonely, we're so broken.

	And again, I want you to know, there's two kinds oflonliness.  If you never had anybody in the world, that's one kindof lonliness.  But when you were so close to somebody, andsuddenly  you're lonely, that's ________ ?gefellet?

	So in the first part, mamash, Yermeyahu's crying, mamash,gvalt, at one time there was a Beis HaMikdash _________{Hebrew:haIhr ___haAm [?city of all the peoples?]}, like the whole worldwas there, and suddenly there's nobody.

	And the second part, the second Capit-al we were learning alittle bit last night.   Mamash, he's crying that all the beautywas taken away from us.  All the beauty was taken away from us.  Imean even what we have, is not beautiful any more.
	You know I just -- so heartbreaking.  Everything became ugly.

	And the the third is the most heart-breaking.   The third is,he begins to say, ANI HaGveR RAeH `oNI.  [Lamentations 3:1].  Andaccording to the Medrash, this was said later.                 

	You know the first two Capit-ele, he mamash -- was theprophecy before the hurban(?) Beis HaMikdash.  And Gimel-DaletHeh, three-four-five [that is, Chapters  3, 4, and 5 ofLamentations], was after the hurban(?) Beis HaMikdash, and hestarted saying ANI HaGveR RAeH `oNI [ibid.]  I was there.

	And I mean, has-v-sholom, to be by the hurban(?) BeisHaMikdash, without prophetic eyes you can barely make it, right. But can you imagine, you see the whole Beis HaMikdash you'rethere, and you see it with prophetic eyes.

	So Yermiyahu haNavi(?) [sounds: YermiyaNavu] could barelystay alive.
	So -- I don't know which Rebbe said, {400} but mamash GimelDalet-Hey, when Yermeyahu Navi said, ANI HaGveR RAeH `oNI, I amthe man who was there -- when Yermeyahu haNavi said it, it wasmamash 
a miracle he how(?) stayed alive.  Mamash a miracle.
-----------------------------------------------------------------
.p
	Anyway:
	{420}

{R. Shlomo Carlebach chants Lamentations Book 1.  Every wordclear.  Little children in background. Ashkenazi prononciation.{Style is matter-of-fact, sad but in good voice.   No dramatics,except for an occasional 'Ah' before a verse, or before the NAME. 
{500}
{600}
	{660}

R. Shlomo asks R. Zusha to continue chanting, at the start ofChapter II. 
{Start of R. Zusha chanting.}
{Interrupted; background remarks.}
{Apparently the hevere are taking turns chanting.}
----------------------------------------------------------------
{700} 
{sa65}  Tape %dh5, Side A {700} , Tesha b'Av, Moshav, probably1985
Collection dh

{A very sad niggun.  But R. Shlomo's voice is not prominent.}
4/4, Slow , like a horse-drawn funeral cortege, maybe MM=48 
A +prefix means, the note following the plus is higher than thenote preceeding it; ; a - prefix means the converse.

                                           d 
  / (f)F (f)F F    D      / (f)F (f)F F&   f /     (1)
                           tishka te  nu
    (g)G (g)G (g)G g&(d)  / (f)F E    D&   a /     (2)
  +!(d)D (d)D (d)D D      / D^   E^   DN2  ! /     (3)
                           tishk te   nu
                                      DN& -d /  (4)=(3) but thus
    (g)G G    G    g&(-d) / F    E    D2     /     (5)

{Strong harmony on Line 3; unusual interval.}
----------------------------------------------------------------
.p
	{773}
{sa66}
{Hashivenu niggun of R. Shlomo, but in a very sad mode & tempo}
{A familiar niggun: 4/4, about MM=120, : 
(a) / d(dd) d(dd) d(dd) d(dd) / F&  e D2       /  (1)
      f(ff) f(ff) f(ff) f(ff) / A&  g F  ga     /  (2)
      g(gg) g(gg) g(gg) g(gg) / B^& a G  ab^    /  (3}
      C&      b^  a g   f e   / D3     + fa     /  (4}
                                         Hashi- 
      G2         -D     G     / F2    D  ef     /  (5}
      ve         nu     Ha      Shem            
      E2         C#     de    / D2    F  fa        (6)
      ve-        ha-            Tchu  va Hashi
                                                   (7)=(5)
                                D4                (8)=(6) closed

{800}
.p
	{835}
[ THIS IS THE CLEAREST PRESENTATION I'VE YET HEARD OF THAT MEETINGOF R. SHLOMO WITH VIZHNITZER. ] 

	I Want to share something with you awesome.  Because maybeyou're asking, how can you sing Tesha b'Av night.

	I want you to know that -- I taught some of you -- 
{N.B.:  Cf. eg =sh85avd3, apparently in Jerusalem.  The versionthere is harder to hear, but I think more authentic; moreyiddish.}
{Remarks:  Dari you have to sit, because I have to ______}
	
	1963 I had the privilege of being in St. Moritz, inSwitzerland, by the holy VIZHNITZER.   And remember I told you,that there was this yiddele, who starts saying AIKaH, and he wasmamash making it so long, crying so much.  So the Viznitzher says,make it fast please.  And then he [the reader] didn't make itfast, he [the Vizhnitzer Rebbe] gave it to somebody else.

	And at the end of AIKaH, everybody was standing around theholy Vizhnitzer, and he says, I want you know,  that my holyfather the heilige REB SHLONER(?), VIZHNITZ , was up all night,and he and some yidden had some niggunim, not so sad, just(?)?heilige? niggunim on AIKaH.  I mean not mamash freilich [freilichis Ger. & I assume yiddish, happy] , but in-betwen.  And they wereup all night, they were singing AIKaH.  But not with the niggun(?)[ie & presumably, not with the traditional chant] of AIKaH, withother niggunim.

	And I still didn't understand what's going on [that is, howone can justifiably, even meritoriously, sing even sad niggunim onTesha b'Av] until I found a gevalt tora in Redomsk(?).  Mamash anawesome tora.

	He says like this: 
	When the son is crying, then the father is consoling the son. What happens when the father and the son are crying.   Gvalt.  Andif the son is a good son, he forgets for a few moments his ownpain, and he tries to console the Father.

	And the truth is, Tesha b'Av night, it's: We are crying andG_d is crying.  
	But he says:  The real people [presumably a translation ofmensch-en] forget for a moment their own pain, and mamash theypretend to be happy just for a few minutes in order to make iteasy on the father.
	{898}
-----------------------------------------------------------------
.p
{Resumes niggun, Hashivenu}
{900}
	{996}                          
Niggun:  Shuv '' ={sa62} from =sh85avd3
---------------------------------------------------------------
.p
{1000}

	Hevre I just though of another, a little bit like theRedomsker, 
l2
[preceeding tora, on this tape, which R. Shlomo told of theRedomsker's explanation of how it is meritorious to singniggun on Tesha b'Av], 
l1
a different way:

	Has v-shalom, has-v-shalom, I should bless, all our childrenshould be well [but] imagine, has-v-shalom, a child, has-v-shalom, very very sick, the parents are standing there crying -- and thechild says to the parents, don't worry, m'rtz '' I'll get by(?)[or: better?].  
  
	Here the Rabbenu shel Olam is standing, ___ the HOUSE isdestroyed, Rabbenu shel Olam is crying, and we tell the Rabbenushel Olam, mamash, we believe it will be rebuilt.

{Resumes niggun, with that kavanah:  stronger, more optimistic --I would say, the spirit of (religious) Zionism at its  best}
{1100}
                                  
{No-one speaks for some moments.  Then a jackal howls {1149} twice --  must be Moshav Meor Modi'in -- even the jackals are holy there-- and R. Shlomo says:

	There's a gvalt tora from Rav Kook.
	It says: {Hebrew}:  
l2
[REFERENCE:  Presumably, in translatation (Jaffee, loc citsuba] 
"He who mourns Jerusalem wil merit to see it in its joy."(Ta'anit 30b)

l1
	Everybody -- {to somoene} saw the tora?  It's a gvalt.
	{Repeats quote}, everybody who mourns for Jerusalem,{continues quotes} has a privilege to see the joy, after that?nebuch? when it will be rebuilt.         

	So Rav Kook says, why doesn'y  it say here he say he will beprivileged to see its rebuilding [instead of saying:  he willprivileged to see the joy when it is rebuilt].
           
	So he says:  it's one thing to see its rebuilding, andanother thing to feel the joy of the rebuilding.
	A lot of people see Yerushelayim rebuilt.  But the joy willbe only given to those who were mourning.
	It's a gvalt tora _____ {REF1}
l1

	Just want to bless you and me, mamash we have a little taste.

	You know what it means to mourn.  It's not just the crying. To mourn means I mamash miss it.  
l2
{A jackal cries {1181}.  
Everybody knows, when R. Akiva came to site of the Temple,there were only jackals.  
What were the jackals doing?  They had come to mourn.}
l1

You know when you miss somebody, you cry for it.

	I saw in one of the Rebbische toras:   [ie, in teachings ofthe hassidic Rebbes] It says, on Tesha b'Av, every yiddele has toask himself: The way I live, do I really need the Beis HaMikdash?

	The way I live, I don't really need the Beis HaMikdash.  Andgvalt, how far are we from yiddishkeit. {ED1}
`Where are we missing the Beis HaMikdash?  And I'm not eventalking now about not being the way we're supposed to be.  I cankeep Shabbos, put on tfillin, I'm learning, -- but the way I am, Idon't need the Beis HaMikdash, has-v-shalom.
	I _____?should?  bless you and me, we should mamash feel alittle bit.  {1200}
	Gvalt.

	You know something, mamash our holy forefathers, Avrom 
l2
[I do not know why R. Shlomo here says 'Avrom' not 'Avrohom']
l1

Yitzhak Jakov, Yosef and the holy tribes
l2
[So Rinatya Nachman went to Dalat ha-Karmel yesterday andsaid to me, by the Druse, all the sons of Yakov Avinu arealso Prophets.]
l1
everything in their life had to do with the Beis HaMikdash. Everything in the world.  

	Even without going into the depths:  [for example] You remember, Yakov met Rachel, and he kissed her, and he began tocry.  [ REF:  Genesis 29:11].  

	And why was he crying -- because he saw the destruction ofthe Temple [REF:  I do not find it], and he saw because of that,Rochel will not be buried next to him [REF:  Rashi on Genesis29:11] -- he saw mamash the whole thing. 
 
	If you remember, when Yosef met his brothers, and he says: I'm Yosef, your brother, he cried on Benjomin, Benjomin cried onhim, [REF:  Genesis:  45:2-4, 14 ], what were they crying about.  
	Benjomin was crying for the Mishkan, 
l2
[REF:  Rashi on Genesis 45:14: "`And Benjamin wept upon hisneck.'  For the tabernacle of Shiloh, which was destined tobe in the portion of Joseph, and was eventually destroyed."] 
l1
and Josef was crying for the holy Temple.
l2
[REF:  Cohen Chumash, on Genesis 45:14, summarizing Rashi,without .citing loc.:  Cohen cites the phrase: 'he fell uponhis brother Benjamin's neck, and wept' and presents ascommentary upon that phrase: for the two Temples [ie, theFirst Temple and the Second Temple] which would be located inhis portion and suffer destruction'. ]
l1

	Everything was the Beis HaMikdash.  The Beis HaMikdash wasthe center of their lives.
	Gvalt.

	Tell you something:  I want to bless Arthur's parents, andchildren of the world.                                         


	You know, I mamash had the privilege -- I don't think myfather could talk to me more than fifteen minutes, could be aboutanything, without mentioning the Beis HaMikdash.  But one way orthe other,  without ?wanting it? [ie, without contriving noraffecing connections] -- everything has to do with the BeisHaMidash.  Or Yeushelayim.  

	And my father told me, that my Zeyde -- mamash --  I couldn't-- mamash, the word Yerushelyaim, Beis HaMikdash was on his tongueall the time. {FNaa}

And we should give it over to our children.  Mamash, our childrenshould live in a world which has a Beis HaMikdash already.  Butjust, until it happens, we should be able to put it under ourtongues.

l2
[That is a nice, if modern, pun.  There are certain medicineswhich one puts under one's tongue, and which there dissolveslowly, and so fill the entire bodily system.]
l1
        
{A TESHA B'AV CUSTOM OF THE JEWS FROM NORTH AFRICA, IN FRANCE }

	You know once in my life I had the privilege of being in Nice[France, on the Mediterranean coast] on Tesha b'Av.  And I don'tknow if you know, in Nice, and especially in that part of France,and Italy there-by, on the Riviera, there are a lot of Sfardische yidden who mamsh came from Spain.  And  there was this old shul --one of the shuls -- and this was mamash nusach Sfard[i] -- but notwhat we call today "nusach Sfard", hassidim have nusach Sfard[i?] 
and they have nusach Sfard[i], mamash was from Spain. {FNac}
{R. Shlomo acknowleges the correction:}  Nusach Sfardi, mamashfrom Spain.                           

	And was very special, every yiddele -- every yiddele has alittle of a candle -- they're sitting on the floor, they say AIKaH
{FNab}  
and mamash at the end of AIKaH, before we say {Hebrew:  Lo ____netzah  tishkatenu?}, they mamash -- everybody blows out theirlight, {1300} and they mamash lie on the floor, mamash {____Hebrew(?)} for a few minutes. 

	It was so deep, y'know.  Like mamash all the lights went out. And then after a few minutes, everybody rekindles their littlelicht-ele, and I looked around, I noticed one -- one simpleyiddele, he was still lying there, and he didn't kindle his light. Mamash, lying there for a long time.
.p
{TALES OF JEWISH MARTYRDOM, FOR TESHA B'AV}

	Does anybody here knows -- I don't know if I think I told youlast year, to return --  who composed ?____ Rachem that we sayMonday and Thursday.  All those beautiful prayers.  [Kinnot?] 

	Do you know, at the end of the nebuch Tesha b'Av night [thatrefers to the evening following the destruction of the Temple on 9Av, 62 C.E.], there were three mamash -- one of the top tzadikimin Yerushelayim -- somehow they made their way down to the ocean - got into a little ship -- and the wind carried them to anisland-- somewhere.  On the coast of Africa.  And there they werediscovered by the beach, and they were brought before the king. And the king asked them, who are you.  So they said, we are Jewsfrom Yerushelayim, and we are grandchildren of our father Abraham. Obviously he knew -- about father Abraham.  And he says, can youprove it?  They say no, we're sorry, we have no proof.  He says,ok, I'll prove it.  I know that your father Abraham was throwninto the fire, and he came out alive.  So I'll throw you in thefire.  And if you come out alive, it means you're chldren ofAbraham.                                                   

	Anybody here knew the story, or not so much?
	So the three -- all of them -- the first one composed enough-- ___ Rachamin has 6 parts.  And each of them composed 2 parts,before they were thrown in the fire.  
	I mean, it goes without saying, they came out alive, bruch''. ____ ''.

	You know there's a gevalt posek.  {Hebrew} David haMelechsays, I'll bring everyone back from the depths of the ocean. 

	Nebuch there was a ship.  The Romans got together, nebuch, 
400 girls and 400 men, and they wanted to do their thing with themin Rome [ie, enslave them as Roman prostitutes] -- you rememberthe Medresh -- nebuch, for prostitution, ?all kinds of things?
{From R. Shlomo's tone, it seems that he feels for those childrenas clearly as if this just happened that day.}

	So:  So the girls asked the boys, if we jump into the water,will the Rabbeno shel Olam give us back -- [sic, give] --obviously was just -- biggest neshoma.  So one of the boys -- oneof the -- children basically, answered:  {R. Shlomo repeats Hebrewquote from Pslams of David}:  "G_d will bring us back from thedepths of the ocean."  So all the 400 girls jumped into the ocean. And after them all the 400 boys also.  The Medresh says:  this waswhat David HaMelech was crying {Repeats Hebrew quote} " (Oy yoyyoy, Rabbenu shel Olam, what are they going to do with me."
{1400}

	There's mamash a story like this.
	Do you that one of the biggest -- forgot already --

	You know when the yidden nebuch went off from Spain [in theexpulsion of 1492] nebuch they were hiring ships to get them toItaly and to Turkey, anywhere in the world -- and who's one of thebiggest who came from -- forget his name, I think it was RebYehiel, I'm not sure --  one of the topest topest  gdolie olam,mamash who brought the Torah to Germany from Spain. 
l2
[Does that mean that the German Jewish community was foundedat the start of the 16th century, by refugees from Spain?]
l1
And you know, mamash, remember Tesha b'Av, when the Spanishdeclared the Inquisition, yidden were running, they couldn'tbelieve it will happen, because they were the best citizens -- Heand his wife and the children went to the ocean, and they boardedthis German ship.  Whatever ship was -- to bring them to France,or Germany, whatever it was.  And they had no money.  And his wifewas so utterly beautiful, gvalt.  The Captain says, {R. Shlomotakes on the tone of someone entirely straightforward} No, 100 percent, you don't have to pay, it's ok.  They trusted him.  Aftertwo days, the Captain says to Reb Yehiel, You know, I'm sure youwant to know what my price is -- you know.  So he says, my priceis, you can keep your children, and I take your wife.  Nebuch.
	And if fact one of the Kinnot, I don't remember if it was,mamash, for that holy wife of Reb Yehiel.  
	So she asked her husband, if I jump in the water, will theRabbenu shel Olam get me back.  So he told her that Medresh,{Hebrew} and nebuch gvalt, she jumped in the water, and -- gvalt.

{Resumes niggun {sa62}}
{END SOUND, SIDE A {1445_}
{END TAPE SIDE A {1478}}
{END PASS 1, SIDE A {G3 TDK Type I}
------------------------------------------------------------------
{START SIDE B} {000}

{040}
{continuation of niggun:  Shuv '' {sa62}
{100}
	{129}
{Background whirling sound -- fan, or tape recorder}
	Does anybody here know that Tesha b'Av is also the Yahrzeitof Reb Shlomo Malko.  ... Maybe there's one person here doesn'tknow it.  I'll tell you fast.  [REF: Shlomo Malko, from EJ]
	Reb Shlomo Malko lived -- 
{interruption } Mamash bless me I should find that sefer.  MamashYakarem _____ you can't get it.  Anyway, listen to me.  I mean, Ihave it.  Bless me my sforim should come here already.  
	Now listen to me:

	Reb Shlomo Malko lived approximately maybe 1560, 1580, orsomething.   And he came from a very very devout Catholic family.  And he was just training to be a Bishop.  
	When he was 21 years old, his father called him in, and herevealed to him that they're yidden.  
	Friends, how many of us know that we're yidden for 100 years,and how much do we know.  How much do we learn.  I mean he wasstill officially a monk, because in Spain you can't do anythingelse, and secretly {200} he began to learn.  And can you imaginefriends, within 3--4 years he reached the level of being one ofthe greatest kabbalists in his time.  _________.
	Anyway, listen to this:

	Secretly he got engaged to a girl who was also a Marrano. And I think when he was 26 years old, {________ {Hebrew} }, hedecided that he -- and he was mamash a ______ of Meshiach --_______ -- gvalt neshomea -- he decided to go to Rome, and talk tothe Pope.   And tell him stop -- stop the Inquisition.  What'sgoing on here.  {3}   

l1
	He arrived in Rome, and he says, I'm a monk from Spain, Iwant to talk to you.  
	So min haShemayim, the Pope -- y'know you don't go in to thePope and say, Listen Brother Pope -- I mean, you know till you getan audience -- he was a few months in Rome.                

	And finally, the audience was supposed to be Tesha b'Av.  SoReb Shlomo Malko thought, it's as good sign, because Meshiach isborn on Tesha b'Av.
	And mamash if they stop the Inquisition, so the yidden ofSpain will be mamash like Meshiach, right.

	And here I want you to know something from that sefer[referred to above], which I have, bruch ''.  It's a letter whichhe gave to his bride before he left.  Awesome.  He writes to her,mamash, please bless me, I should come back.  Bless me I shouldhave the privilege of saving the lives and the neshomas of ourbrothers and sisters.  But he says, if I don't come back, then Iwant you to know, I'll still come back every Friday night to makekiddish for you. 

	Do you know what level that is?  {Hebrew: ____ haKodeshRebbe}.  The highest of the highest.  Said to his wife, I'll comeback to make kiddish -- can you imagine a person who is learningfor 5 years Torah.  It's on the level of _______ .  It's justawesome. {4}                        

	Anyway, on Tesha b'Av he had the audience  and said to thePope, I'm a Spanish monk, but I'm a marrono, and I returned tobeing Jewish.
	The Pope didn't want to hear another word, he says what,you're a monk and you turned to yiddishkeit, rang the bell, andthey mamash grabbed him, and they took him -- just, to the marketplace, and threw him in the fire, right there on the spot.
{300}
	Gvalt.
	Just such a privilege to know, that the heilige neshama wasone of us, you know. 
	Came back to make kiddish?  I'm sure he did. {FNa} 

It's awesome, you know.  
	His kalla must have been something special also, you know.

{Question, hard to hear.}
R. Shlomo:  ____ must have been around Tesha b'Av.

	Friends did I tell you, what happened to me mamash, ?oftoday?.

	Do you know, in the time of Spain, how did they find out[after the ostensible conversion of all the remaining Jews, Iassume], who was Jewish or not.                       

	It was very simple.  Because the biggest thing in Spain wasthe bullfight.  And gevalt, did they enjoy, and the more cruel itwas, the more the people were yelling.  And everybody had to go,it was a must.  Especially if you're a lord, if you're a nobleman,if you're rich.

	And do you know, the spies of the Inquisition would sit thereand watch everybody's face.   And this is as simple as it is. Yidden nebuch couldn't see the cruelty.  And the goyim nebuch weresitting there and being so happy, when nebuch the ox goes throughso much pain.  And the yidden couldn't watch it.  
	So whenever they saw a person not being happy at thebullfight, the next day they were arrested.

	Have to share this with you, I told some of you.
	A few years ago I was in Spain -- it's a whole long story. But anyway, to make it very short, I met two sisters -- basically,Spanish people -- and they showed me where to buy a guitar -- andI was there for three days.  On the second day they said, we haveto show you Spain.  We have to take you to a bullfight.  Andmamash I see thousands thousands thousands of people yelling at top of their lungs, rejoicing it.  {5}

	I look at those two sisters, and their daughter, they'relooking away, and they're sitting like this:  mamash, cover theireyes.
	I said to myself, it doesn't sound right to me.  

	Because my father told me so many hundred of stories -- sadlyenough I don't remember them -- about how the spies in theInquisition watched yidden _______ .
l2
[Why would R. Shlomo's father have been so interested in thattopic?  Did the family come from Spain?]
l1
Anyway, to make it very short:  The next night, I'm leaving, andbefore I leave, mamash both take me in a corner, and they say, wehave to tell you the truth, we are secret Jews. {6}

	And they say, we want you to know, that every Friday night,we kindle lights.  But mamash we -- we put down the curtains. 

l2
[Heck, I don't even have the nerve to wear a kippa when I goout the front door of my flat on the kibbutz.]
l1
And Seder night, we eat matza, we lock the doors, and -- andeverything is dark.  

	And it's crazy, she says, why didn't I tell you all thistime.  But it's so much into us, [that] we have to keep to keep ita secret, [that I] couldn't even tell you.

	So I said to her, I tell you the sad truth, the beautifultruth, I watched both of you by the bullfight yesterday, I sawthat you couldn't see it.   Because mamash you're children ofAvrom-Yitzhak-Yakov, ?rachmonim b'shonim? _______.

	I said, you know something:  I'm sure if we(?) [or: he] wouldgo to Spain now, and, watch the people, and see who doesn't likeit, would probably see ______ a lot of yidden, right.  _______
{471}                              
-----------------------------------------------------------------
.p

	Hevre we have to say  mamash ?rabbonot? Tzion.  
What comes after Kinnos?  You have a Kinnor(?) here?  We have tosay ?rabbonot? Tzion.  
Question from a congregant:  Yeah?
The Rabbi answers:           Yeah.   After koddosh.
The congregant responds.     Uh.
R. Shlomo:  Zusha, can you -- 

{Continuation of service, presumably led by R. Zusha Frumin}       {500}                    
{Messr. Golomb & R. Herzberg evidently in attendance}
{600}
{Ma'ariv concludes}    
R. Shlomo:  Hevere, if you can all come closer -- it will bewarmer.     
---------------------------------------------------------------
START CUT TO RE-TAPE HERE;
.p
	TAPE %DH5, Collection R. David Herzberg, SIDE B {619}-+ 
{638}
	Anybody wants to tell the story of the Seer of Lublin,tonight is the Yahrzeit.
l2
[Now that clarifies a point on =sh85avd3, in the story of theson-in-law.  What he fore-saw was that the Seer of Lublinwould pass away on Tesha b'Av.]
l1
{Woman in the hevre:}  That's the story that I asked for you  [That is presumably on =sh85avd3, which would then have been 8 Av]
{R. Shlomo:}  Ah, Ok, you asked me yesterday, so I have to tellit. 

	There's a Tora in Mea Sheloach, in Beis Yakov(?), in Ishbitz,and it's brought down in a few places.                     
	Tora is like this:

	Imagine I hurt somebody's feelings, and -- (has v'shalom)[here has-v-sholem is added as an afterthought, apparentlyqualifying 'hurt somebody's feelings'] and I don't know where this person is.  And I mamash I say, Rabbenu shel Olam, please, getthat person for me, I have to ask them for forgiveness. {7}

	So the Ishbitzer says, I heard from my holy Rebbe the YidhaKodesh, who heard from the Lubliner, who heard from EliyahuhaNavi, that if you mamash mean it, you can get that person evenback even from the other world.
	And next day you walk down the street, and you meet thatperson, and you ask that person for forgiveness.

	Ok, let's assume, has-v-sholem, I hurt the feelings of agirl, let's say in Buenos Aires, I don't know where she is, andimagine mamash tonight [ie, the night of Tesha b'Av] {8}I dotchuva, I say Rabbenu shel Olam, please, one way or the other --suddenly tomorrow a car will come into the Moshav, who jumps out,that girl, right.

	Unbelieveable.
	But it's based on a story.

	Story is, that a yiddele came to the Seer of Lublin and saysnebbuch, I'm married for 20 years, and I have no children.  
	Gvalt, __________ .  Mamash tonight is the time to blesseveryone with children, mamash.  Because Tesha b'Av --

	You know, I heard a gvalt tora -- basically, you know I heardit from -- forget his name, one of our hevre -- 
	He said,  What do you need a house for -- you need a housefor your children.  ____, you can live in the subway.  You canlive on the street.  For your children -- it's all for yourchildren.  Such a ______ --- everything(?) had to do withchildren.

	Anyway:
	So the Lubliner says to him, how much money to you have, butreally, to the penny, even your forks and your knives.
	The yiddele mamash sits down, and he makes an account.  Andhe says, Rebbe, if I sell everything I have, even the pillows andthe blankets, I can squeeze out 2000 rubles. 
	He says, Ok, go back, and tell your wife, ask her, if it'sworth it for her.   To be mamash poor and have nothing -- then shecan have children.                            

	He goes back to his wife, and he says to her, what good isit, if we have [the wherewithal] to eat and to sleep, has-vshalom, and what good is it if we don't have children, has-vshalom.  

	Anyway, he comes back to the Seer of Lublin, and he says,Rebbe, I came back, and I have the 2000 rubles in my hand.
	The Seer of Lublin says, Sit down my friend.
He says, do you remember, before you married your wife, you wereengaged to somebody else.
	He says, Ya, I remember.
	He says, do you remember you broke up the engagement from oneday to the other [ie, broke it up unilaterally, withoutnegotiating consent of the contracted bride] and right away gotmarried to somebody else.  
	He says, Yeah, Rebbe, I'm so sorry, I do remember.
	He says, do you know, you never asked her for forgiveness
Oy.  Gvalt.  She hasn't forgiven you yet.  And until you ask herfor forgiveness, you can't have children.
	Mamash, the yiddele begins crying, he says, Rebbe, I know, itwas wrong, I regret it so much.  But where can I find her now,it's 20 years later.
	So ?the Rebbe? says, listen to me, you have 2000 rubles.  Goto Leipzig, the big market, of the whole world.  And you know, theFair is 3 months.  Be there, and I bless you, you should findher.{9}

	Friends, do you know what it means, to look for a person. You don't sleep, you don't eat.  'Cause imagine you walk into arestaurant, you sit down, you think Ach -- maybe she's on thestreet.  You're on the street, you think, maybe she's in theCoffee Shop.  And you're afraid to sleep, maybe she's walking onthe street. {10}
	At the end of 3 months, he has not found her yet, and he'sjust about having a nervous breakdown, toward the end.  

	It's the last night of the Fair.  Tomorrow morning,everybody's leaving.  And he didn't find her.  Can you imagine howmuch he cried, mamash.  He probably didn't even have the koach tocry any more.
	Suddenly there's a terrible rain, and he finds a littlecanopy, he's standing under it.  And you know, a gentleman, sees alady, also coming to stand under the canopy, you move away.  Veryfancy lady.  And she {800} gives out this little -- sarcasticlaugh, and she says, whenever I come, you move away. 
	He looks at her.  It's her.
	Mamash, you know, he doesn't know what to do with himself, hemamash he falls to the ground,  mamash puts his arms around herfeet, he says please, I'm begging you, I'm looking for you allover.
	She says to him:  You have children?
	Mamash he says, please, I'm begging you, I'm begging you,please forgive me.
	And she says to him like this.  How much money do you have. And he says, you know, I had 2000 rubles, and mamash I soldeverything just to come here, because my holy master told meyou'll be here, and I'm looking for you.  But I still have 1300rubles.
	She says, Ok, listen to me. My brother's daugher is gettingmarried in two weeks.  In our home town, in Suvalk.  I don't know,Suvalk is one of the major cities in Lithuania.   
	And if you sit on the horse day and night non-stop, eat onthe horse, sleep on the horse, exchange horses every few days --every day maybe -- you'll be there.  The horses will cost you 300rubles.  If you're there exactly in two weeks, and give my brother-- 1000 rubles -- at that moment, when you give him the thousandrubles, at that moment I'll forgive you.
	And then she -- wants to walk away.  And he says to her,please, it's raining, let me walk you.  And she laughs, like alittle bit sarcastic, and she says, Hah, where I'm going, it's notfor you to go.  And before he looks around, she's gone.

	Anyway, mamash, he doesn't know what to do with himself, he'scrazy anyway, and now he's more crazy.    
l2
[Yup.  I once lost a chick when I didn't take the advice: sometimes you gotta go a little bit crazy.]
l1
He runs out, in the middle of the rain, packs, buys a horse, jumpson the horse, is riding  on the horse, every day or two he changesthe horse, and he's mamash glued to the horse for two weeks. Cause you know, he has to get there before the wedding.

	He gets there the morning of the wedding, and knocks on herbrother's door.  And the brother sees him and he sees mamash he'sa completely -- you know what it means to sit on a horse for twoweeks, not eat and not sleep, how you smell and how look, right.
	He says, Please do me a favor, I have my own trouble, I -- Icannot handle this today.  Please, you know -- my daughter'sgetting married, and I don't have a single penny.  Please, youknow, I'm begging you. {11}

And -- you know, he says -- I came to help you!
	He says Oy, he's coming to help me.  He says {FNae}

can you please help me tomorrow, today I don't have the strength. He says, I'm just about having a nervous break-down {R. Shlomoaccents the 2nd syllable.}  And he wants to throw him out.
	And he says:  What are you talking about; he says, I'mbringing you thousand rubles from your sister!

	You know -- can just visualize it -- yelling at each other,both at the end of their nerves.

	He says to him, now I see you're crazy.   My sister is dead18 years.                 

	Gvalt.  You know, this is too much for him.
	He sits down with him, he says, please, have compassion, youknow, I'm also at the end.  Tells him the whole story.

	Gevalt, gevalt, gevalt.

	So you can you imagine, the heilige Lubliner, mamash broughther back from the other world.  He should be able to ask her forforgiveness.

	But I want you to know, friends, mamash I realize, in my, soto-speak, in my travels, whenever someone asks me for a story, Ialways tell them.  Because -- how do I know, what's the end(?) ofthe story, right.                                             

	Tell you an unbelievable thing.  I gave a concert inMontreal, and after the concert, someone comes to me, can youplease come, to this absolutely most beautiful engagement party.
	I'm coming -- and they're -- young man, young woman, gettingengaged -- this was already after the tanaiim, but I came to thetail end.  And suddenly someone says to me, Hey Shloime, pleasetell the story of the Lubliner.  Was somebody who was coming to myhouse Friday nights sometimes, they heard me telling stories.
	My first reaction was, I mean, just got engaged, I mean,don't have to tell sad stories, about the woman didn't havechildren for 20 years.  You know, say something better.
	But then, to be true to my humble idea:  If he asked me,maybe there's somebody who  has to hear it.         
	I want you to know, a year later, I got a letter, from thatcouple.  He writes to me, mazeltov, we had a boy.  I didn't have achance yet to thank you.   That you told the story of theLubliner.  Says I want you to know, you saved my life.  I want youto know I was going with a girl until a week before my engagementto my present wife.  And I just -- broke up with her -- gotengaged to somebody else.  And to tell you the sad truth, I wouldhave married her without asking the first one for forgiveness. After I heard the story, mamsh the next day I went back to thatgirl, and I did like in the story.  I fell to the ground, andmamash begged her for forgiveness.  Because I told her, if youdon't forgive me, I'll never have children. {12}
Thank you so much you told me the story; she forgave me, and bruch'' it's a boy(?).
	Unbelieveable, you know.

	I bless you also friends, whenver someone asks you for astory, tell them, don't hold back.  You never know who needs it.

{ANOTHER STORY:  THE BAAL TCHUVA STAND IN A PLACE WHERE EVEN THERIGHTEOUS CANNOT REACH}

{1012}
	Did I tell you the story with this woman -- can't rememberthe name of the city --  and after that Miamai, I told you thestory?  No.  If the story came to my head, I asked myself, pleasehave to tell the story.   Cause I'm not worse than anybody  else{13}

	You know when people at the concert ask me to sing this songor that song, I says I have to listen to the person who nevermissed one concert with me, it's humble me, y'know. {FNb}

So:   Anyway.  It's an unbelieveable story, it's mamash gvalt.

I don't know  _____ -- just came to my head _______ .

	I'm coming to a city and in that city and I see that -- firstrow -- there's like a couple, man and woman, and they're so muchwith it.  Oy.  They are mamash with it.  They're mamash --something very holy about them. 

	After that, the end of a party somewhere, to make it veryshort, I manouvered around that this couple drove me back to thehotel.  So they drove me back to the hotel, I'm just about gettingout from the car, I said to them, y'know there is something veryspecial about you, tell me your story. 
	So she says to him, you tell the story.   He says, you tellthe story, it's your story.
	This is the story.

	She says, I want you know, that I'm coming from a family,five generations we haven't set foot in a synagogue.  She says tome, if someone was telling you that an atheist is secretly prayingto G_d, he's lying. {14}                    
l2
[Wrong.  Says I.]
l1

I was a true atheist, you could have cut my throat 2 milliontimes, it would have never occured to me to pray.  Not, I didn'tbelieve in G_d; for me, G_d did not exist. 
l2
[Wrong again; for you Oedipus did not exist.]
l1
And she says, the same goes for my husband.  Like we were, highschool sweethearts, he was 19, I'm 18, we got married.
l2
[See, that proves it; to get married to someone you love whenyou realize you love them, is to believe in G_d.]  
l1
	Ok.  She says, I had 8 miscarriages.  One after the other,has-v-shalom.	?Never helped -- any one?  
l2
[And then to go on, to do everything in your power to try tohave children, regardless of how hard it is -- mamash, isthat to belive in G_d.   Compared to that, words thoughtsbooks and light-switches don't ammount to all that much.] 
l1

Says, I was mamash at the end, I just didn't have one ounce ofstrength any more.  Not one ounce of self-confidence.

	The greatest miracle happens, I am pregnant for the 9th time,but this time I'm already 28, b'ruch '' everything goes good.  I'mjust about 2 or 3 weeks before the birth.  
	One morning I wake up, and I just  -- I don't feel bad, butjust -- not so good.  And they're very wealthy people.  {14c}
And she decides, I'll go to the doctor for a checkup.
	I'm going to the doctor -- you know some doctors are butchers{15}. Absolutely no feeling for a human being.  The doctor says, Itold you the whole time, you won't make it, why didn't you listen.{16}.  He says, ______ you're losing the baby today.

	She says, when he told this to me, it was clear to me thatI'm committing suicide today.  I don't want to live any more. {17}

	The only thing I didn't know:  Should I commit suicide rightnow, after the doctor, or should I go home first and write aletter to my husband.  I decided, I gotta tell my husband.  Writehim a letter at least. {18}

	She says, you know something, anything which doesn't interestyou,  doesn't register.  Do you know that on the other side of myhouse was a big synagogue, and I never noticed it.  G_d didn'texist for me.  
	Here I'm just going into my house, and I realize, that thisis the last time I'm standing on my street.  And you know, I'mlooking around at the street, I see the synagogue's on the otherside.  Suddenly I had a flash.  There's nobody who can help me. Nobody in the world.  And maybe there really is one G_d.  Maybethere is one G_d.
	And she says, until this very day, I don't know -- twomiracles happened.  First of all, friends, this synagogue isalways closed during the day.  The synagogue was open. {19}
	Second thing, she says, I was never in a synagogue; how did Iknow to walk up to the holy Ark and open it. {20}
She says, mamash, I -- right now I look back and I realize,mamash, angels carry me.  I walked into the synagogue, I openedthe holy Ark -- you know again, I wish I could tell it to you sheway the told me, with so much pride --  {21}

	She says to me, you see Shlomo, she says, I have somethingwhich you don't have.  She says, I had the privilege, to talk toG_d for the first time.  Gvalt.  She says, you'll never know whatthat means.  The first time.  She says, mamash, I opened the holyArk, and I was mamash standing before G_d. {22}  
	I knew it.  

	And I wanted -- I knew -- I started crying, said please G_d,let me have this baby, please I'm begging you G_d.
	But I wanted to -- promise G_d something.  {23}  And I --don't know anything about Yiddishkeit.  

	The only thing I knew, that we had a distant cousin, who toldme once, that Jewish women kindle lights Friday night.

	So I say G_d, I swear to you, I'll kindle lights Fridaynight. {24}
	And she says, at that moment I knew in my heart that G_d hadheard my prayers.  I closed the holy Ark, and I was mamash filledwith joy, I knew that I'm mamash not losing the babe, I'll haveit.  
	But I wanted to show G_d that it's for real.  I remember wehad some distant, not such close friends, religious people, veryreligious people. She says, I went home, called up that woman, andI told her, it's an emergency, I have to talk to her.  I told herthe whole story, that I just promised G_D -- I just promised G_Dthat I'll kindle lights Friday night, can you please come overhere immediately and tell me how to do it, I have no idea what todo.
	This woman had the privilege -- listen to this, she wasmamash a poor woman -- she says to me, what are you going to serveyour husband after you bentsch licht.  She say, you know, ifyou're for real, you cannot bentsch licht and then your husbandcomes home and you serve him ham.  If you want to make Shabbos,has to be Shabbos.
	And you know what else she told me -- which I had no idea of-- she told me that Jewish people close the store on Shabbos.  Ididn't know anything.  They're -- very big millionaires.  
	Would you believe it that within a half hour, she had calledup those big department stores, changed the kitchen, a new stove,new washing machine, new dishes, new everything.
l2
[Yup.]
l1
And -- ordered kosher food to the house.  Unbelieveable.  She wasmamash for real. 
	She says, I went to the phone and called up my husband, and Isaid, I'm telling you one thing, you have to close your store onShabbos otherwise I have to divorce you -- and you know, nebuch,her husband thought she lost her mind.  He says, baby, I'm closingit tonight forever.  He realized that she is crazy, right, mamash. She _____ .
	But anyway, to make it very short.  
	She says to me, I want you to know, bruch '', she says, wehave already two and a half.  Another baby and a half.  Two and ahalf -- gvalt.            

	A few months later,  I had to change planes in that city. And I had to be at the airport for 4 hours.  I call up thiscouple, and from them -- "from the airport to the house 20minutes".   I says, y'know, I have to change planes, I'd love somuch to see you.  Just? says please, jump in the cab, and comethis minute to us.
	I got there, and they had already called all the neighbors,all the other yidden, the house was already full, and she grabbedme, and she says, don't talk to anyone, I have to show yousomething.  And they have a big palace, mamash.  One dining room,another bathroom, another bedroom -- I stopped counting.  Oneafter the other.  
	Finally she takes me to another wing.  And this was Tuesdaynight.  And I see the table is already is already set for nextshabbos.  And there are already mamash candles and the --candelarbra.  She says to me, I want you to know, one second afterhavdalah, I'm already setting the table for next week, and putting in the candles.  She says, where would I be without shabbos.
	Gvalt.

	Now listen to this.  This is unbelieveable.
	At one time, I gave a concert in Miami Beach, in this hugeReform shul.  And I don't know why, you know, suddenly I had thisflash, I should tell this story.
	Do you know, that two months later I got a letter, from acouple, who was there at the concert -- until this very day Idon't know where they are -- because obviously, they wanted meknow, not 100 per cent, just signed their first names, not theaddress, right. {FNaf}

Says here Mazeltov, it's a daughter.  She says, I want you toknow, I heard your story, it was my story, I had 5 miscarriages.  
A few weeks after I heard your story -- same thing, I woke up onemorning, I didn't feel so good, I go to the doctor, and he says,you're losing the baby today.  But she says, Thank G_d I knew fromyou what I have to do. I called up my husband, who has also as fewdepartment stores in Miami, all over Florida, called up myhusband, I says you rememeber the story we heard --  let's go tothe synagogue right now and swear to G_d we'll keep Shabbos.
	She says, my husband and I, we went to the synagogue, weopened the holy Ark, and both of us swore to G_d we'll keepShabbos.   And she says, that's what it is, Mazeltov.

	Ok friends, if anybody here ever remembers that story, tellit; you never know who has to hear it.   You never know.

CLOSE RE-TAPE HERE                                                 
--------------------------------------------------------------

	Ok, anybody else wants to tell a Seer of Lublin story.  
l2
[Because, as R. Shlomo notes above, Teshas b'Av is theYahrzeit of the Seer of Lublin.]
l1
Any good story.

	Anybody here remembers the story about that first Rebbe-le ofthe Seer of Lublin, the ?Muhedet?.  No?  Ilana, you remember it? Yeah?  Adina, you mamash remember it a little bit.  This isunbelieveable.

	Do you know, the first Rebbe-le of the Seer of Lublin [thatis, the first Rebbe who, as a heder teacher had for a pupil thefuture Seer of Lublin]  taught him Alef-Beis -- in the heder.  Hewas telling the people all the time, people were asking him.  Hehad so many hundreds of kids, did you ever have anybody veryspecial?  

	And ?here? he always said, tell you something.  I don't knowwhat.  But I'll tell you one time, 30 years ago, I had a boy bythe name Reb Yakov Yitzhak.   I don't know where he is, I don'tknow what happened to him, but gvalt does he have a big neshama. He says, I would give my life to find out where he is.
 
	In the meantime, mamash, in heaven, there was such a turnover [it, turmoil; not firings and hirings]  because mamash, theyrealized, this yiddele, before he leaves the world, mamash, he hasto see him.                          
	So mamash the Seer of Lubliner heard a voice from heaven, goto your old Rebbe-le for Shabbos. 

	And listen to this:  He didn't tell them that he is the Seerof Lublin.                                           
	He comes there for Shabbos, and stands in line, like a frumeryid [or maybe:  former ].  And his Rebbe-le says to him, would youlike to -- you have somewhere to be for Shabbos?  He says, no. and he [the Seer of Lublin] stays in his house [the house of hisformer Rebbe] and he starts asking him, ah, you [or maybe:  your]Rebbe must be a gevalt teacher, did you ever have anybody realspecial?  
	He says {and now R. Shlomo sounds like a very old and veryholy man, confiding a secret} I want you know, thirty years ago, Ihad someone by the name Yaakov Yitzhak.

	Anyway, to make it very short, the Lubliner tells him, slowlyslowly, cause he didn't want to shock him.  The heiliger Lublinertells him, I am this Yaakov Yitzhak.
l2
[R. Yaakov Yitzhak Horowitz, the Chozeh of Lublin (1745-1815)
l1                    
But he doesn't tell him, he's the Seer of Lublin.  He just tellshim, I'm Yaakov Yitzhak. 
	One way or the other, by shala shudes, word got around thathe's the Seer of Lublin.   
	And the Seer of Lublin, mamash -- one second after Shabbosjumps on a horse, and he rides off. Makes a stop for Maleva Malkasomewhere.  And hundreds of yidden, mamash, right after shalashudes, 
l2
[That is, shale shudes runs a bit past 3 stars, and theimmediately there is Ma'ariv, very quick, with immediatelyhavdalah.]
l1
mamash, jump on horses, on wagons, they're riding after the Seerof Lublin, to be with him.
	And they come to him, and they say, Heilige Lubliner 
l2
{R. Shlomo's tone here is a bit like -- hey buddy Holy Man,what's with this trying to skip out on the faithful flockbit, we don't pay you enough kavod already?}
l1
mamash why didn't you tell us that you're the Seer of Lublin.
l2
[Anyhow, there's this Sufi story (by HIK) of the famous gypsyviolinist who's standing outside the concert hall, with hisname on big posters, playing that night's concert on hisviolin, looking like some sort of gypsy bum or something, butnobody stops to listen to him because they're in a hurry tobuy tickets to go hear the famous gypsy violinst. ] 
l1
[AND AT THIS POINT MY 90 MINUTE MADE IN SEOUL  TAPE SNAGGED ON MYGENUINE COMPUTONE EL CHEAPO CASETTE PLAYER, AND METAMORPHOSISEDBEFORE MY VERY EYES FROM A GEM OF PRICELESS TORAS INTO A LITTLEBIT OF PLASTIC WITH A LONG STRING OF PVC SPAGHETTIL.
	WELL, THE G3 WAS THE COPY OF MY G2, WHICH IS THE COPY OFHERZBERG'S G1; SO ALL AIN'T LOST.
	BUT THERE'S A LOT OF FOLKS RUNNING THAT SAME RISK WITHORIGINALS.]

FROM HERE TO THE END, IT AIN'T BEEN PROOF-READ.


l1
So he says to them, I want you to know something, I cannotcelebrate Maleva Malka with you right now, because I am inmourning.  My heilige Rebbe just died.
	Becuase G_d only kept him alive that the should see me inthis world, that he should know he did something good to me -- heshould be proud of me.  

	L'haim.

	Adina, you remember the story?  
Adinda:  Uh-huh.
R. Shlomo:  I think I'm not telling it 100% right.

	Adina:  {hard to hear, but could be retrieved with betterplayer:}	_______ in the end by shala shudes he told him all thesecrets -- he was _______ than anyone else just how much he reallysaw ______ 
R. Shlomo:  Yeah? 
Adina:  Just how much he really knew.  And he also made himpromise, don't tell anybody.  But the heder Rebbe couldn't keep itto himself, and after Shabbos he went to shul, and that's howeverybody found out.   ________ you have to know, I finally outwhat happened to my Yaakov Yitzhak ______ .  That's why peoplewent running after him.  But the minute he told him, it wasdecreed in heaven, that it was time for him to go. {FNc}
	And I think also he [the Seer of Lublin, while still inLublin] put it off for a while -- _________ Seer of Lublin, youhave to go see your Heder Rebbe, and he didn't go.
R. Shlomo:  Oh, because he knew, he'll die. {FNc+}
Adina:  So the kept on pushing him and pushing him, and finally hejust had to go.
R.  Shlomo:  _____ it's a gevalt, that you remember.

	Anybody else remembers a good story of the Seer of Lublin. Or of the Yid ha Kodesh ______

{Adina, I think, offers to tells a story:}
R. Shlomo:  Ok, let's hear it 

The Yid haKodesh and the Seer of Lublin were so connnected to eachother, and so \\.
[END TAPE SIDE B]
.p
REFERENCES TO =sh85a9d5


l2
[REF: 1] REFERENCE:
I find a translated related teaching from Rav Kook, but notthis one:

Cf. Celebrations of the Soul:  The Holidays in the life andthought of Rabbi Avraham YItzhak Kook, ed. R. Moshe ZviNeriyah, tr. & adapted & copyright by Pesach Jaffee, 1992;Genesis Jerusalem Press, (dist. Feldheim). 

N.B.:  That the translator/adaptor holds the copyright leadsone to fear that this text cannot be assumed to be anentirely accurate conveyal of Rav Kook's original teaching.l

"He who mourns Jerusalem wil merit to see it in its joy."(Ta'anit 30b)
At first glance it seems strange that our Sages said that hewill merit to see it in its joy, not in its rebuilding.  Isnot the rebuilding primary and the joy secondary?  However,the Rav  explained, our Sages knew that when the time wouldcome to rebuild Jerusalem , everyone then alive -- even thosewho did not mourn the destruction -- would merit to see thereconstruction.  The joy, on the other hand, would be feltonly by those who mourned and grieved over the destruction,who yearned and ached for its renewal."
	In the giddy days following the Balfour Declaration theRav remarked:  'There are some Jews for whom theinternational recogniton of the Jewish people's right to itsland does not inspire joy.  This is becuase the priamry focusof their mourning is the spiritual destruction of Jerusalemand Eretz Yisrael, while the utter humiliation of the Landbeing subjected to foreign rule does not grieve them.  Butthose who always felt deep sorrow, not only for thedestruction of Jerusalem and Eretz Yisrael, but for theabsence of Jewish sovereignty in our land, the internationaldeclaration that Eretz Yisrael must return to the Jewishpeople is a source of happiness.  They merit to see Jerusalemin its joy.
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[REF: Shlomo Malko, from EJ]
[REF:  Cf. Encylopedia Judaica., by J. SHO. / ED.
The article states that Shlomo Molko, by his preaching, savedPortugal from the Inquisition.
	Historically, he was Portuguese, a Marrano who fledPortugal and then apparenlty became openly Jewish in Italy;but never a monk; and was apparently killed despite notbecause of his meeting with the Pope.          
	Speaking of false Messiah's, Netanyahu's primary lawyerfor surrendering the land of Israel piecemiel toOur_Partner_in_Peace_His_Excellency_Amalek, is named Molko. Really. An unusual name, so maybe this Shlomo Molko did havedescendents.] [REF2}
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[REF2]
[Notes from EJ article, by J. SHO./ED apr. 1 full page.
MOLCHO, SOLOMON (c. 1500--1532).  Kabbalist and pseudo-Messiah. Born Lisbon, Marron parents, named Diego Pires.  Seculareducation.  Age 21, secretary to King's council & recorder tocourt of appeals.   Met and influenced by David Reuveni, ca. 1525;circumcised himself.  Fled Portugal for Salonika, where he studiedkabala.  Met Caro, who admired him.  Published Derashot (Salonika,1529), republished as Sefer ha-Mefo'ar.  Regarded sack of Rome,1527, as sign of the coming redemption.  Returned to Italy 1529,began to preach in Ancona.  "The accusation of an informer that hewas a Marrano who had reverted to Judaism caused him to flee toPesaro and eventually to Rome." [That is unclear; was he notopenly Jewish in Ancona?  Was it a capital offense to have been aMarrano in Portugal?] "By then Molcho had become convinced thathwe was indeed the Messiah.  In fulfillment of the talmudic legend(Sanh. 98a) that recounted the suffering of the Messiahc, Molcho,dressed as a beggar, sat for 30 days, tasting no meat or wine,among the sick and the infirm on a bridge over the Tiber by thepope's palace.  Molcho succeeded in gaining the confidence of PopeClement VII who granted him protection (1530)...He preached widelyand was successful in preventing the spread of the Inquisition toPortugal [!!]. "  While attempting in Venice to mediate a dispute,incurred the enmity of the Pope's physician, Mantino, and fledback to Rome "but Mantino, seeing danger in Molcho's activities,followed him and intrigued against him.  Molocho was accused by aninquisitional court of judaizing and was condemned to be burned atthe stake.  He was saved by the personal intervention of the popeand another man was burned in his place.  "  In 1532 Molcho wentwith Reuveni on a mission of Emperor Charles V at Revensburg, foran uncertain purpose, possibly "to rouse the emperor to call uponthe Jews to fight aginast the Turnks.  However, Charles broughtMolcho to Mantua, where he was tried and burned at the stake inlate 1532 after refusing to recant and convert to Christianity." Had a posthumous influence on Shabateanism.  "In addition to hisSefer ha-Mefo'ar, Moloch left a nubmer of letters incorpoated byR. Joseph ha-Kohen n his historical writings and in Hayyat Kaneth,ed. by Abrahm Rothenberg in 1648, and some poetry."


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EDITORIAL NOTES  =sh85a9d5

{ED1}
[Now here it is clear, as it no doubt was until now to everyonebut me, that by 'yiddishkeit' R. Shlomo refers, not merely to thedestroyed culture of East European Jewry, but to the entirereligious culture of the Jewish people, and paradigmatically theculture in the best archetypal biblical times and the best of theJewish Commonwealth.]
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{N.B.:  when I interjected a bracket phrase [or: {word} }]that means I'm not sure if the word I heard was the word Itranscribe outside the brackets, or the word I enclose insidethe brackets}
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[Like, again:  What's with all the mamash's, gvalt's,unbelievable's, Ok's, etc.  Oral punctuation.]
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[Again:  A line of underlines _______ -- means, I can't makeout the text.  {Hebrew} means:  I can't make out the text,but anyone over the age of 4 who knows Hebrew could.  So itwould be hard to find a less-qualified transcriber.]
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FOOTNOTES FILED OFF to =fn85a95, which may be found in \DEEPSIX2.
END PASS 1


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{FNaa}
[In this context it is worth recalling that R. Shlomo wasdescended from a line of highly intellectually trained anddisciplined rabbis.  So if they were constantly referring tothe Temple and to Jerusalem, it must have been in the contextof some very many rather intellectually astute teachings.]
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{FNab}
[Now I do recall that custom at Modi'in, where everyone saton the Merpesset, the outer porch, of the Bet Knesset -- thesummer nights are mild and cloudless in Israel -- withcandles.
	I was there just once, that I recall, maybe even at thisTesha b'Av.   The mood was very sad, but with beauty,especially with the summer night and the candles, and ofcourse with the comfort of community.  {2}

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{FNac}
{Someone corrects R. Shlomo:  the original custom should betermed 'nusach Sfardi', since the term 'nusach Sfard' is usedin modern Israel for the standard, sort of homogenized,nusach; that of the Siddur which one finds in ordinaryIsraeli synagogues.}
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{FNae}
{R. Shlomo starts to say -- 'I says' -- he probably had someexperience with well meaning shleppers who also meant to helphim, at the most impossible times -- I remember a piece ofone story he told -- for whatever reason he hadn't slept muchfor a while -- so he puts a note on his hotel door, {I don'tremember his wording, but it came out sort of like this:}Most merciful of the most merciful, please, in the name ofheaven, don't bother me for anything until tomorrow morning. So of course someone does, and that's where the storybegins.}
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{FNaf}
[It is the case that R. Shlomo took quite seriously andpractically anyone he met; he would telephone everyone whoasked him to, when he had time, which was usually very lateat night, after his concerts and the after-concert teachingsand requests.  

{FNa}
[Well, no doubt for a while, but I reckon eventually one ismoved to get on with one's new existence.]
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{FNb}
[So anyhow, this was probably at Ruach ca. 1974, and theRabbi gives somebody "my humble business card". 

And like I've said, there we were at Menachemia, this was Ithink 1992, and the crowd are calling for old favorites, andthe Rabbi says -- I think Rinata Nachman translated that forme, it must have been in Yiddish, or maybe Hebrew  -- hesays, I'm not here to entertain you, I'm here to fix yoursouls.
 
	And like I've said, it's at the Moshav, and Jonathon isabout to marry Susie, however briefly, and the Rabbi istaking a lot of time before starting the show, and thecustomers are restless -- it was traditional to have a bunchof paying customers at every R. Shlomo wedding, so the hevrecould eat that week -- and he's maybe singing a few old songsor something, and he says, hevre, sheket, I'm trying to[like, attune] [the bride and groom].  Then he says, justkidding, of course they don't need any [attuning].

	He says once, I reckon Modi'in 80s, people come to aRebbe, what are they really saying:  Rebbe, fix my soul.]
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{FNc}
[Well, that is quite a different spin.  Not:  Remember yourpoor old teachers in Smallville after you make the Big Time;but -- don't tell hassidic secrets in shul.]

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{FNc+}
[But again:  In Adina's version, it is not necessary that theold Heder Rebbe die.  In her version, he dies only (1) afterthe Seer of Lublin tells the old man a lot of esoterica and(2) after the old man tells it to the locals -- 
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like, he probably figured, I can't negotiate all thesethousand dollar bills, but it's a shame to leave them onthe ground for the chickens, maybe one of two of thesebums can cash at least one or two.
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But in R. Shlomo's version, the Seer of Lublin doesn't evenburden the old man with the fact that the is the famous Seerof Lublin; let alone swamp him with a lot of kabala & stuff.
	And even if he did, in Adina's version, had the old mannot told the local yokels, he might have lived on.
	So in short:  We ain't yet reconstructed us a Grade Aparable.]
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