;.cR. Shlomo / Hanuka 1993 / at Moshav, Shames's/ Updates =sh9312ha
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;.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,
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;.l7,17,124,192,2,34,127,17,2,
wp=W.EXE (EinsteinWriter)
=sh9312hb, a partial correction (sa 1/98) of previous input,    
< =sh9312ha  < %sh9312ha (YR, YS)  --
From Tape, R. Shlomo at R. Yankele Shames' Chanukah 1993
Taped by Yakov Rottenberg
Transcribed & input, sa  [ filedate 12/22/94 ] 
TAPE COULD BE EDITTED INTO FORM SUITABLE FOR DISTRIBUTION
Teaching ends at Start of Side B; followed by conversation.
PRIMARY TOPIC:  Hanuka
Secondary topics:  Rebbes:  The Kallover, Rebbe Reb Shamlke 
Hanuka torah from Redomsker and from the last Alexanderer Rebbe 
3 Niggunim
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CAVEAT LECTOR:  This is a rough-draft transcription; gaps andHebrew need to be added.  It is an informal teaching, to and withMeor Modi'in chevre; others might deem it a bit too home-spun andunpolished.  
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My system of alphabetic transcription of niggunim is noted in=shm9801, and detailed in =shsamut + =sh_samu* . 
Notes on conversion from wp=W.EXE, via T.EXE, to ASCII:
Underlining is stripped out; I use a % prefix to indicate startunderlining.
To set off interjected remarks, I will leave this in W.EXE format,which converts to ASCII via T.EXE.
Before converting, global-replace .l with #l (lower-case letter lin both find & replace-with). 

--------------------------------------------------------------

.p
START TAPE SIDE A {000}
{ Y. Rottenberg:  Testing:  1, 2, 3 } 

NIGGUNIM:
   from =sh9312hb.exp
CHANGE OF NOTATION (12/31/97):
I have not been consistent in notation used to indicate whether agiven note is higher or lower than the preceeding note.
In many cases, I don't note it; hope it will be clear fromcontext.
I mark either higher, or lower, but not both, of course.
I often use + to indicate that the note is higher than thepreceeding.
I here used underlining to indicate that the note is lower thanthe preceeding.
Since underlining does not translate into ASCII, I will replaceunderlines with a % sign.

(ab)= 1/2 unit   a=1/2 unit  A=1 unit A2 = 2 units, A3=3 units

3/8  No accidentals   A minor (?)
NO WORDS

(c%b)%A  (c%b) %A   DE%D (%c%b)%A   {This line missing; inferred}          
(c%b)%A  (c%b) %A   DE%D %C2a     
(c%b)%A  (c%b) %A   DE%D %c%b%A
(c%b)%ac (%b%a)%gb %A2

(Repeat)
(Repeat l octave lower)

{100}
----------                          

l2
{R. Shlomo makes a remark apparently about the positioning ofthe mic:  You know, Yankele -- you have to put it in a higherspace -- it won't reach --
Y. Rautenberg, presumably alluding to the Jungian notion of'shadow':  No, go behind you -- } 
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6/8 No accidentals   A minor (?)
NO WORDS

cde D3                / cba  G 
abc cde               / dcb  A
cde D3                / cba  G 
D2d bcb               / A2       [(ab)] (on repeat only)

c   (cccc)   C3       / cdc bag

b   (bbbb)   B3      / bcd cba

c   (cccc)   C3      / cdc bag

D2            d bcb  / A2  

(Repeat 2nd verse)
(Repeat lst verse) 
(Repeat 2nd verse) 

-------------------------------
{200}                                                       
{R. Shlomo:  I don't know if you know this one.}

 4/4, no accidentals, A minor (?)
{SUNG WITHOUT WORDS, EXCEPT 1 Verse 1 time: 
NEED HEBREW TEXT}
{200}

_____         goshen bo??
bo l' kodesh k'doshim??
tzadik?? b'yad??  ___________
ohel??   __________ 
{no words this line}
shir ?? 
v'rosh(?)    __________
_________  ha yom??? 


  cd   e%c %B B /  bc  d%b  %A A
  cd   e%c %B B /  bc  d%b  %A2
! c%b %a%e  F F /  b%a %f%d  E E  [note the f]
  c%b %a%e  F F /  b%a %g%d  E
  c%b %a%e  F F /  b%a %f%d  E E
  c%b %a%e  F F /  c%b %a%g# A2
----------------------------------------------------------------

Ok. let's learn for two minutes -- I know everybody's tired, but - we might as well.

TEACHING OF THE BAAL SHEM TOV:  HANUKA IS THE HIGHEST AND MOSTINTENSE OF YOMTOV'S (MOMENTS)

{300}
I'm sure everybody remembers -- even if you don't, I'll tell you - 

You know, the Baal Shem Tov says  -- I'm sure you remember, butanyway, it's good to remember -- the heilige Baal Shem Tov says,wherever you reach, Rosh HaShana/Yom Kippur, wherever you reach ??without knowing??,  wherever you reach Simachas Torah withHafkoffet, does not compare [with] where you reach when youbentsch licht, Hanuka.

See, what it is, and it's mamash an important tora to remember:  
Hanuka is the only yomtov when the whole thing is just a fewminutes.  Pesach, you eat matza all week, right, Sukka, the wholeweek, Shavuot is 24 hours, _____ , Yom Kippur -- Hanuka, the wholeyomtov is those few minutes, when you bentsch licht.  
	Why is it that it's just a few minutes?  Because it's sostrong, they couldn't bear longer.
	It's so awesome.

	STORIES OF REBBES:  THE SEER OF LUBLIN, REBBE REB SHMALKE,THE VISHNITZOVER, THE KALLOVER

You know, there's a gevalt story.  I told it to you last year, soforgive me if I tell it to you again.  

	The daughter of the holy KALLOVER married the son of the holyVISHNITZOVER.  And so she came to the Vishnitzover.  So theheilige Vishnitzover says to her -- you know ?it's a joy if youknow this?  -- Galicia -- and he was a pupil of the SEER OFLUBLIN.  And the heilige Kallover -- I don't know if you know this-- REB LEVI YITZHAK BERDITCHEV mamash discovered him -- Reb LeviBerditchev was told -- 
{YIDDISH  _________  die Welt.}
He was told that somewhere in the mountains, in the CarpathaRusslands, you know that's like the mountains in Russia, there's abig neshama.   So he went there, and he saw a little boy of seven,playing the flute, a shepherd.  So he says, who are you.  So hesays to him -- nebuch has no father, we should always have two(?)parents {400} -- and -- my mother   ______ heder, and I'm ashepherd.  And he was mamash making up this unbelieveableniggunim, you know.  Reb Levi Yitzak  right away smelled[scented], this is something from the Beis haMikdash, you know itwas like -- 
	 So he brought him to the REBBE REB SHMALKE . And basically,the Rebbe Reb Shmalke, if you remember, he was the first Rebbe ofthe Seer of Lublin.

l2

[ REFERENCE:   R. Shmuel Shmelke of Nikolsburg: c. 1726-1776
 Listed by Finkel as the first disciple of the Maggid ofMezritch]
 the Chozeh of Lublin is listed as the 2nd disciple of R.Shmuel Shmelke of Nikolsburg.] 
l1

And then Rebbe Reb Shmalke, descendent of David ha Melech.
{Question, hard to hear.  R. Shlomo replies:  Ya.   I'm suprised_____ Rebbe Reb Shmalke.}               

	You know, the Rebbe Reb Shmalke, when he was learning, hehad, like -- you know, you're always thinking it's a new thing ofthe holy hippies, you know the Rebbes were mamash like, witheverything -- the Rebbe Reb Shmalke had a whole thing of incenseon the table while he was learning.  He was teaching Gemora.  Sothe Lubliner says, the whole room was smelling like -- gevalt.  Sohe thought it was the incense.  But one time he made his way tothe other side of the table, in front [ie, upwind] of the incense,where the Rebbe Reb Shamlkie was sitting.  And he realized thatit's mamash his fragrance, and in order to cover up, he put, like,a little incense on the table.

	But the heilige Karlover did not go to David haMelek, he wasjust Rebbe Reb Shmalkie and Reb Levi Yitzhak, back and forth, andit was like a gevalt, right.
	
	Just to give you a taste of what the Kallover was like.  OneSeder night, he didn't go to the Seder, he's standing by the door,waiting waiting waiting.  Suddenly a carriage came, with 3 men andfour women.  And the heilige Kallover ran out, and he kissed thethree men, he kissed the 4 women.  And they were talking for a fewminutes.   And he went to the Seder.                  

	You don't remember the story?    There were some hassdim   ____ there -- ?were so _____ there, I thought?   -- Karloverhassidim, ?trusted him? [or: ?Bratslover?]  also  -- all theRebbes -- [and the hassidim wondered:] what's going on there --waiting there, horses "they're coming, they're coming" , kissesthe women -- so after that he told the story.

	Mamash:
	He [had] said [ie, vowed -sa] , Rabbenu shel Olam, Mamash,I'm not going to the Seder {500} unless you promise thatMeshiach's coming.  So mamash, the holy 3 fathers and the fourmothers came down to ask him, mamash, he should stop turning ____________?round and around? , because it's not time yet. And hesays, am I not permitted to kiss my mother?  _______ 
	This was the level of the Kallover.

	So he asked [ie, as R. Shlomo said above, the VishnitzoverRebbe asked] the daughter of the Kallover, he [ the Vizhnizover]says: how do you like it here in Lidichov.  So she says, I tellyou, I like everything, but -- only one think I'm missing.  Myfather was sitting by the candles six hours -- you know, like all,most, Rebbes were sitting there with their eyes glued to thecandles for hours -- and in Lidichov the Rebbe _____ walks in,kindles the lights, looks at the lights for a few minutes and runsout.  
	So he says to her, instead of asking me, why am I not sittingwith the candles for six hours, why don't you ask me, how come I'mnot consumed when I kindle lights.  

l2   
{Interruption:  Telephone call.  Amy Lilien Shames tells R.Shlomo:  `Shlomo '  {R. Shlomo:  Ya?} Hananya -- his motherjust had brain surgery.  {R. Shlomo:  _________ . _____saying I'm sorry.   _______ }
{Further side remarks, by R. Shlomo and others; difficult tohear.} 
l1

	THE SANZER [FNa1] REBBE AT HANUKA

	You know, I heard in Bobov that people were watching the holySANZER .  You know, how long can you keep your eyelids from notmoving.  {Someone remarks:  `Blinking'.  R. Shlomo says:}Blinking.  The Holy Samzer, when he looked at the candles, helooked at the candles for 6 hours, he didn't blink.
	Mamash. 

	THE PLACE OF HANUKA CANDLES IN TODAY'S MODERN WORLD

	I hate to say bad things, but this is really funny.  I  wasonce in the house of a big Rabbi -- officially a Jewish leader --so, he is having a 'phone in his hand, and he is kindling thehanuka lights, {600} and then he makes a bracha fast, and he putshis mouth away from the phone, he holds the phone like this, youcould hear what the person __________ it was mamash, like aCharlie Chaplin.   Making a brocha.  ______ And then he walked outand finished his phone call.
	But anyway -- 

	THE CUSTOM THAT WOMEN LIGHT HANUKA LIGHTS:  COURAGE OF THEMAKABI WOMEN

Q.:  Shlomo, Why is it, that all year the woman lights the Shabboscandles, but on hanuaka, the woman doesn't light candles -- 
R. Shlomo:  Not true.                                       
(Questioner continues [question and answer had overlapped, in anunintentional rather than an Israeli manner] : -- the husband -- 
{Questioner continues:  Well usually, a lot of people, the husbandlights for both, right?                                         
R. Shlomo:  No, no, mamash.
Someone remarks:   Chabad does; the women don't light. 
R. Shlomo:  Chabad's another thing -- I don't want to say anything---- That's also very holy, that there's  one light, y'know.  But-- 

	You see what it is.  Basically Shabbos light is the fixing ofChava, because she ate the Tree of Knowlege -- so the woman %hasto -- it's one of her fixings -- Chanukah is a fixing for allIsrael, not only for the woman -- so the women should do it also - first of all because: 

	The whole story began with Yehudit, the daughter of the HighPriest. I mean, gevalt, mamash the whole thing [FNa2]
happened here [Modi'in], you know?  I don't know where, exactly,where the chuppah was, you know, [Fna3] where  Yehudit mamashsaid, that  my brother's a coward, but I'm not.                                    
	She was the daughter of the Cohen godol.  The Greeks had thething that -- it's too heartbreaking to tell -- but the Greeks hadthe thing that every Jewish bride has to spend the first night ofthe wedding with Greek soldiers.  Nebuch, gevalt, what yidden hadto go through in their lives. 
	So in the middle of the chuppah, Yehudit mamash tore off herclothes, and she was mamash completely in armour.  Sword andeverything.  Spear.  And she says, my brothers are too much of acowards to protect me, so I have to protect myself.  
	So when Yehuda Makabi heard this -- the Greeks knew that theHigh Priest's daughter was getting married, they were comingslowly to collect her.  They were not prepared that someone wouldjump on them.  So mamash within 5 minutes they were all in armour,when the Greeks came, they knocked them off completely.  
	That was how it started.  The whole story of Chanuka here.

	You see what it is, what hanuaka is, the depth of Chanukah is{700} that we're mamash not afraid.   Not that we're `not afraid'on the level of `within the limits of nature' -- we're not afraidof mamash bringing about a miracle.
	Which is awesome, right.

`	How can 70 cohenim drive out an army of 400,000.
	You know what's so special:  _______ within the history ofthe world, this  was probably one of the most heroic moments inthe history; 70 people driving out an army of 400,000.
	And the world doesn't say anything about it, because it's notfor them to know, right.


	If you remember, in the House of Love and Prayer, we werelearning it 1000 times.   How did he [Yehuda Makabi] get this armytogether.  
	In those days it was mamash like today.  All the young peoplewere serving in the pagan temples,  They were little priests andpriestesses. Yehuuda Macabi went down and he asked them, whatwould you give to restore the Holy Temple to its holy ____ place? You know, all the so-called pagan kids  [said] 'We mamash wouldgive our lives'
	So he mamash gathered an army.                        

	You know, it's crazy, i's mamash like today.  He didn't getan army from the kids who were frum.  It's so crazy, y'know.  Heget an army from this -- mamash emes-e hanuka story, y'know -- hemamash took them out from Greek culture -- he mamash put out acandle in the darkness -- awesome.

	See, we [or: he] had no -- Sukkah ______ -- 
l2
{As noted in the Book of Makabee, during Sukkot the rebelswere hiding in the wilderness, and unable to observe Sukkot;so when the Temple was liberated, in Kislev, they declared an8-day festival.  -- sa}
l1

	You know how much non-fear they had -- non-fear they had. 
	Judah Makabi must have taken thousands of soldiers withoutbeing afraid.                             

	A HANUKA TORAH FROM REDOMSKER AND FROM THE LAST ALEXANDERREBBE (D. WARSAW GHETTO); POSSIBLY ORIGINALLY FROM THE SEER OFLUBLIN

	Anyway, I want you to know -- the most important part of it I'm sure some of you remember - but as far as I'm concerned: 
	I heard it that two Rebbes said it.  Makes it an old   Redomsker Torah, it's also an old Alexanderer Torah.  So when yousee two Rebbes saying the same thing, it means it comes from ahigher place, right, ?was told to two? [or:  they're]  Rebbes.  
	So the way it looks to me, like, most probably comes from theSeer of Lublin, or maybe from ?Sheikh's?  David haMelek, whoknows.

	He says that:
	You know, everybody's asking, when do [sic, when do] we have7 days.  
l2
{Sic, 7 days; but apparently a mis-speak; see below.}
l1

{800} Because we had oil for the first night.  The miracle wasthat it lasted for seven days, but at first it was not a miracle,at first it was natural.
	But this is a Torah which Alexanderer said the last year inthe Warsaw Ghetto.  Mamash awesome.  But it's also a RedomskerTorah.  
	So he says, G-d does not perform a miracle unless you'remamash praying for it, unless you're asking for it.
	He says, can you imagine how many tears the Makabees werecrying the first night, begging G-d the light should last forseven days.
	And you know, everybody's asking, why don't  we  celebratethe [ victorious Makabi ] War [of liberation] which was a biggermiracle than one little light lasting for seven days. The war --
{Someone apparently interrupts to correct the figure of 7 days to8 days; and R. Shlomo responds:}

Eight days; yeah, I'm sorry; you're -- thank you -- mamashcorrecting me in the strongest way; I accept the correction. 
 
	The answer is very simple.  Because , ah -- ______ 
{R. Shlomo uses track of his thought; and he is prompted, by oneof the women in the chevre:  'The war'} 
	Yeah.  Why don't we celebrate the war.  The War was thegreatest miracle in the world.

	The answer is very simple.  Just imagine that the Cohenimcoming back -- they won the war, right  -- and then they see thelight is only there for one night.   You know what it shows tothem --  That the whole thing you did won't last.  
	You know:  you give your life for something, want somethingto happen so much, and then you come home and it doesn't last. Heartbreaking, ______ .   So gevalt, they were crying so much,that the light should last forever, ___  8 days, forever.

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{That is, of course, a reference to the teaching that the 8thday of a festival -- beyond the completing of a week --anchors the festival in eternity.  -- sa}
l1

	So the Alexanderer said -- 
	Gevalt!, can you imagine how much he cried, the last Hanuka,in the Warsaw ghetto, that Yidden  should remember everything --{a remark that is too faint to catch} 


	REB NACHMAN TORAH, BASED ON GEMORA (??):  FIXING [TIKUN] OFTHE SEEING, OF THE MIRAGLIM
                                     
	Anyway, you know, let's a learn a little ?with? [or?: bit]Reb Nachman:
	OK:  You have to know there's a Rosh -- in Kesubas(?) somewhere, which is unbelieveable.  
	Although I know it's not always 100% like this, but this iswhat it is.

l2
{I don't know what R. Shlomo means by the preceedingsentence.  I reckon it's one of those formulae of Talmudicexegesis. -- sa} 
l1

	A person bought something -- it was shining a bit --  lookedlike copper -- and let's say it's worth $100.  Then he sold it tosomeone, let's say for a little profit, $150.  But then the otherperson took it to an expert, and he says it's not copper, it'sgold, pure gold.  And if it's pure gold, it's worth --- $100,000,who knows.    

	So the story  came before the Rosh.
l2
{I do not know who 'the Rosh' is.  Someone fill it in. --sa}
l1

	So the question was:  maybe he has to give it back, or payhim $100,000, or maybe because he sold it to him because hethought it's copper, so -- then the deal is on.  
	So the Rosh says the deepest thing in the world:
	Your ownership extends only {900} to as far as you think it'sworth.  When you thought it's copper, your ownership was the worthof copper, it's $100.  That's your ownership.

	So there's a big controversy [sic, controversky, notmakloket] but it's so deep:  if something belongs to you, sadlyenough it only belongs to you, whatever nebuch you think it'sworth.

{R. Shlomo, to a question-er apparently waiting to be recognized:
Ok, what do you want to say?}
{Question:  from Y. Rottenberg, I think:
How about if you say, right now, that you're asking -- $1000 --for this copper thing.  All of a sudden the person says, I'm notpaying $1000.  Then you -- then  he goes away.  Now he's  comesback some time later, he says, here, I have your $1000.  Months later.  You don't have to take the $1000, now you want -- $10,000.{R. Shlomo gives a brief answer:  I thimk:  `Yeah, you can.'}
{Questioner concurs:  You can [or?: can't?]  because it's never atransacted ?entity?, right. 
R. Shlomo answers:  Because you never sold it, right.
Questioner adds:  But nothing. 
R. Shlomo concurs:  Ya.   
                       
{R. Shlomo resumes the exegesis:}
	See, it's 100%. 
	Most Rishonim say it's not true.  Because my ownership doesnot depend on my knowlege how much it's worth; it's mine. Whatever's mine, is infinite.  Because [the concept of] 'worth'[applies] -- only when it comes to somebody else.   I have to payas much as it's worth.  But between me and myself -- ?let's say??this sefer of?? Reb Reb Nachman is worth to me -- six dollars? No, it's infinite.  {FNa4}

	But anyway:  you know when the Miraglim came -- and they saidbad things about Israel -- and even if you came back to Israel,you know [ie, the descendents  of Israel took possession of theland of Israel, despite the post-Zionist report of the spies ] 
 -- but our ownership was only as much as we thought it was worth. And the spies affected us -- ?there is,if? you don't know it --____ like everybody ____  -- they say: "Israel is beautiful BUT  - it's got problems, y'know "  -- so sadly enough -- sadly enough-- bad thing, right. 

	And if you remember, we were learning it:  The way you lookat eretz Israel, that's the way you look at every Jew.             	So [suppose] I [were to] say, "Every Jew is holy {indistinct}BUT -- this one is no good, this one should never have been born,the other one, I can't understand his parents, why they had him,in fact  ___ "

	In eretz Israel, why is Hanukah Sholam Bayis -- 
-- oh, I just remembered this, obviously -- 

	The Holy Temple was destroyed because we didn't love eachother.   Hanuaka, when we initiate the Beis HaMikdash, it's notthe Second Temple.  Hanuka we initiate already the Third Temple.

	If you remember, Hanuka is always the time when we learn theBeis Yakov.  Parsha Beit Yakov.  {HEBREW}  ______ ?Miketz?. Because the Third Temple is Yakov Avinu.
	First Temple is Avraham, Second is Yitzak, Third is Yakov -- 

	And -- How are we building the Holy Temple?  

	Remember we are learning, which is so true.  You know, ifaperson is mamash shalom bais, if a person is mamash with his wifeand children SO good, then you have mamash light for the wholeworld.  And if you don't, {1000} it's already like a little bit,you are listening to the ______ has v'shalom.

	So Reb Nachman says, the real fixing of the Spies is onHanukah.  Because hanukah everything is with the eyes
You're not permitted to use the light {HEBREW},  you're onlypermitted to look at the light.

	Q: {HARD TO HEAR}
	A: It's terrible.  Because you haven't fixed it -- It'sobviously [that'  we haven't fixed it, the Spies, right, het v'shalom.   G_d should have compassion.  

	The deepest fixing would be if you would mamash look at thelight with different eyes, look at yidden with different eyes.
	The way it begins is really looking at your own husband, yourown wife, your own children, with different eyes.
	You know, sometimes you ask parents, how's your son, yourdaughter, they say yeah, they're cute, BUT -- 
	What's [this] 'but'?  What's 'but'?

	You know, Hanuka is the only holiday I walk on the street,and I see the light of another yiddele, I say a blessing over it. Because why don't I, when I see a yid putting on tfillin -- 
   
(HEY, brother B-Z has arrived.  What's going on, Brother?  You'resitting down?  You're dead tired, yeah?  Set down for fiveminutes.  Because everybody's also -- a little bit asleep. )

{CONCLUSION OF STORY, ABOVE, OF THE KARLOVER REBBE)

	So she says to him -- she says: I'm missing the looking atthe candles for six hours.  He says to himself, 
?ask her why I don't _____ ?mazel? for six hours?  He says, `howcome I'm still alive after I kindle lights', you know. 


	TORAH OF REB NACHMAN:  FIXING ON HANUKA OF THE [OUT-OFPERSPECTIVE REPORT OF THE] MIRAGLIM

	Ok, this is a Torah of Reb Nachman.
	OK:  The huma(?)   of the beis haMikdash -- all began withthe miraglim.  How we are fixing it:   Because it's clear to me: that every yid who kindles lights --   G-d is so proud of thisperson.  G_d is so proud.

	I want you to know something:
	Everything is beautiful, but there is a kind of beauty whichlight has, which nobody else has.  It's a deeper(?) ____ kind ofbeauty 
	Imagine a person is very very beautiful, but they're dark,their face is [inwardly] dark.  So, Maybe they're good forHollywood, but -- it's dark, right. 
	Sometimes a person may not be so beautiful physically, butthey're shining, right.   So light IS the most beautiful thing.

	So he says:  On Hanuka, when every yid kindles lights, whatis shining in the light is that ?we don't?  _______ everythingright.   How the Rabbenu shel olam is proud of every yid.  
{1100}
	{HEBREW} everybody has to kindle light because mamash G-d isso proud of every light.

	And this is the deepest depths.
	I remember brother B-Z [ Ben-Zion Solomon, Meor Modi'in ]taught me, he told it once, chevre you know, the old torah: thatHanukah is the only miracle -- the only ?thing? which happens ineretz Israel, in Yerushalim.  Why did it happen in Yerushalaim. Because it says "Ayin haShem el la kecha (?)", G-d looks at eretzIsrael all the time.  Mamash, the eyes, right.

	So what is all the trouble in Israel?  [N.B.  This teachingwas given 12/93, which was, I think, R. Shlomo's first return toIsrael following Rabin's White House handshake (sa, 1/17/98)] --Because we are not glued to the land, because we do not see themiracles in it.  So chas v'shalom, G-d is also not looking at theLand.
	But if your're looking at it because it is so beautful --

	STORY OF KARLINER REBBE IN ERETZ ISRAEL

	There's a unbelieveable story.

	The heilige KARLINER, if you remember, Reb Yisrael,Stoliner(?) , the Yenuke kaddische,  had five sons.  Only one madeit, actually, out of Auchwitz, Reb Johanan.                 

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[N.B.:  Wolf Zeev Rabinowitsch, Lithuanian Hasidism, Schoken,New York, 1971 (ISBN 0 853 03021 9), translation of Hebreworiginal, HaHasidit HaLitait, published by Mosad Bialik,Jerusalem) notes in an attached geneological  chart that R.Yisrael the "Yenuka" of Stolin, 1870-1921, had 4 sons:  R.Yohanan in Lutsk (d. 1955), R. Yaakov in USA d. 1946, R.Elimelekh of Karlin (Killed in the Holocaust, 1942), R. Mosheof Stolin (Killed in the Holocause, 1942).]

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But anyhow, Reb ?Stoliner  Elimelekh? [or??: ___ haMelek?] , hecame to eretz Israel.                                      

	He arrived by ship in Jaffo, was 1936, took a cab toYerushalyim. 
And the whole time, the windows are open, and he stares outside.  
Someone says, Rebbe, you're so tired, why don't you rest a littlebit.  He says, `G-d's eyes are glued to the land', -- right, G-dis  looking at the land:  {HEBREW: Ayin HaSHEM a la kecha_______}, G-d always looked at the land.  If G-d looks at theland, how can I not look at it also. 
	It's an unbelieveable fixing of the eyes.
                 

	What is beauty is all about.  It's the deepest depths. Beauty is:  `it's so beautiful, I want to have it.'  
	What's the strongest drawing card in the world: Thatsomething is so beautiful, I see it, I want to have it.   
	What's happened to the Miraglim: Because they made it lessbeautiful to us, so we didn't want to have it.  So the fixing ofit is, that on hanunka, mamash I look at the light, and mamash Isee,how proud G-d is of us, how proud G-d is of every yid, and Ilook at eretz Israel,  mamash, I want to have it so badly.
 

	You know what is the most special thing about a candle? Acandle does not take away the darkness.  It's still dark.  But Isee a little better.  
	When you look at another yid, why does it have to do with acandle.  Why is {HEBREW  NeR haSHEM ?ish m'asot?____ ,  ?why is itthat? my neshama is like a candle.  
	Because I know very little.
	Imagine, I know how beautiful you are, and I'm proud of you,{1200} what do I really know -- right?  I just know a little bit.

	The worst thing in the world is when you think you knoweverything.  The Greeks said they know everything. [FN1-sa]

	And we are mamash like a little candle.  Gevalt is thiscandle so precious.
	G-d should give us the privilege, all our families shouldkindle lights, we should be so proud of each other.  So proud ofour children.  So proud of eretz Israel, b'ruch haSHEM.

	STORY OF REB JOSEF CHAIM SONNERFELD IN JERUSALEM: PERCEIVINGTHE BEAUTY OF THE LAND AND PEOPLE OF ISRAEL

	You know, I heard, I think I shared with you. Reb  JosefChaim Sonnerfeld was walking [in] Yerushalayim with someone of theso-called kanoyim(?), and there was like a -- don't know what itwas --  suddenly there like -- Hashomer Hatzair [FN2-sa], youknow, a little militaristic, a few hundred boys & girls walkingdown, marching down the street.                            

	So -- [I] don't mention the name of the other one -- the bigkanoyin, the big fanatic, he says,  "Let's get away from it,disgusting; the way they look." [FN3-sa]  So he ran off to anotherstreet, not to have to see it.  And Reb Yosef comes over, fromstanding there, looking at them.  And he was leaning on his stick,looking at those kids.  
	And so then he came back, he was mamash like -- gevalt -- 
So someone walked up to him ______ ,: ?he's certain he heard?  hehears Chaim Sonnenfelt saying, "{HEBREW, quote from Deuteronomy1:11, "Y'oisef haSHEM aleikhem"}, -- ?it was so beautiful -- G-dshould bless you, make more of you, a thousand times.  
	You know the way those tzadkim look at people, like -- theysee how beautiful yidden are.  How beautiful Yerushelaim is.  Howbeautiful the Beis haMikdash is.  

	You see what is is:  The Tree of Knowlege knows only good-orbad.  The Tree of Knowlege doesn't know about beautiful.  So: "It's good,  therefore --  "
	You know, when I want someone else to get closer toyiddishkeit, and eretz Israel, [if I] tell them eretz Israel isgood -- nobody's coming, [merely] [be]'cause it's good, right. . [But if I tell them] `Ah, it's beautiful' -- right -- what adrawing-card.

	ON HANUKA WE RECOVER OUR OWN BEAUTY

	And if you remember, we were learning it.  You know when, hasv'shalom, that we do something wrong, first we become nebuch alittle bit dirty, secondly we become ugly -- stop being beautiful. So on Yom Kippur G-d gives us back the purity of `we-are-becoming-clean-again'; but beautiful is for Hanukah.  On Hanuka a yidbecomes so beautiful.


	Q. {presumably from one of the mothers in the chevre}:  Sowhat is this beauty that you are talking about?  And how is itthat you can't -- that it exists, and it doesn't exist?
	R. Shlomo:  It does, but it's like -- I'll tell you somethingvery deep.  Imagine -- you know, [suppose some old bachelor wouldthink] "there are a lot of babies are really not fit to clean." [In Idea-l Reality they are] The most beautiful babies in theworld, right.   So why is a baby so beautiful -- what do you seein a baby -- so much light.  From Heaven, right.

	You know:  A lot of brides may not be so beautiful, but whena bride goes to the chuppah -- so mamash beautiful {1300} --mamash, G_d's light is shining upon her.
	So:  This Light is more beautiful than anything in the world. 
	AN ISHBITZER TORAH: THE DIFFERENCE BETWEEN KNOWLEGE ANDILLUMINATION

	And here I want you to know -- the ISHBITZER, a long torah,but in a nutshell -- 

	Imagine, I know everything in the world, but it's dark inside my head.  And sometimes a yid knows just a few things,  but theymean so much -- there's light behind it.
	What's the light behind it.  You know, the light is --

	You know, like, [suppose] I'll tell you another story about - from -- [for example] the Seer of Lublin -- so you'll tell me, I[already] know the story of the Seer of Lublin, like a lot ofpeople coming out with English hassidische stories, they copied itfrom someone who heard it -- doesn't change them, doesn't liftthem up.
	What means ??eichad?? --   I learned something and it's fullof light, lifts me up to a higher level, beyond levels, beyond thestory, beyond everything.


	See:  The world [the non-Jewish peoples (Hebrew, `goyim') ofthe world] also knows Yerushelaim is special, is beautiful, butwhat they're missing out -- they don't know how mamash Yerushelaimlifts me up, beyond myself.  Completely  completely beyond myself.

	So the [Ishbitzer] torah is:  All holidays I'm stillcompletely within the limits of my neshama.  Nothing beyond. Hanauka, mamash G_d lifts me up, beyond myself.

	Q, continued:  Are you saying that the beauty was there allthe time, and it depends on us to see it?  You mentioned thekallah [bride], the babies; and the kallah is beautiful that day,the day she went to the chuppah, but that woman was there the daybefore, and she will be there a week after, so what happened tothat beauty?

	R. Shlomo:  It's a gift from G-d for that one day.  She cankeep it, or not keep it.

	Q, continued:  So why can't we see the same way when we talkabout the Miraglim, for instance, and eretz Israel:  when [or:?: what] they saw it -- they came, and whatever they said -- theydidn't see the beauty of eretz Israel at that time, so whathappened? 

	R. Shlomo:  I mentioned before:  G-d gives you only what youreally want.  
	You know:  If someone says, I have a pound of apples for you,but some of them are not so good, so I say, ok, give to me --right?  But I'm not -- dying for it. 
	So G-d gave us Yerushelaim, G-d gave us the Holy Land.  Butunless you're convinced it's the best, the greatest thing in theworld -- The way you want it, you are the owner of it. [FN*1]  

	You see, I told you before:  [commenting on the abovereferenced example from Gemora where] I thought it's copper, butit's gold: 
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[and so, in one (minority) opinion, if I had already  soldit, I am entitled only to additonal payment only up to theFMV of what I saw it as (viz., copper)].
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I am the owner of eretz Israel as much as I think it's beautiful. 	This is how much it belongs to me.

{R. Shlomo remarks to himself, but the mic picks up:  Why I am sotired, ?'cause I don't know?.)

	Ok, just one more thing.
	The whole Gemora of hanuka is just one page.
	You know, you can learn the whole Talmud by heart, but ifthere's no light behind it, it's nothing.  Hanukah is one page.
But this one page, those few lines!  {Almost whispering:} So(?)special.

	Ok, just want you to know, Hanuka is mamash the time when wecan -- mamash pray for our wives, for our husbands, for ourchildren, beyond, beyond the limits.  
{1400}
{Next line very faint; maybe simply that R. Shlomo was givensomething to drink:} L'chaim, l'chaim.
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[ I don't recall R. Shlomo, during his lectures, asking foranything to drink.  (No, not quite true; I recall once, inthe Modi'in cheder ohel et al., he asked for a glass ofwater; but he didn't drink it until after kiddish.) --sa]
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	THE MITZVA, FOR THE PEOPLE OF ISRAEL,  OF LIVING IN THE LANDOF ISRAEL

	Q.:  All mitvot are beautiful.  Being in Israel is a mitzva. But then we have other mitzvas, some of them -- (?)say [ie,suppose it were the case that] you can't(?) do them in Israel,being an olah.  Like the mitzva to give kavod to your parents[FN4-sa]  How do you know which is the most important mitzva,which is the most beautiful to haSHEM, and which is going to liftyour soul up the most.

R. Shlomo:  I'll never know, and you'll never know, but you havejust to trust your inside.
	Remember that torah which is awesome.  The KOTZKER Rebbe'sgrandson said, {HEBREW(?), quoting Genesis, 12:1, Lech L'cha: `And G_d said to Avram, go to the land which I will show you.' } He says, there's no mitzva in the world which there's so muchcontroversy, if you have to do it before Meshiach's coming.  Go toeretz Israel or not.   Some Rebbes say yes, some say no.  So hesays:  At the end, there's no decision.  So he says:  But if G-dwants you to be Israel, HE'll let you know.  Says  "I will show itto you" (Reference, ibid.).
	He says:  Eretz Israel is so precious to G-d, G-d only wantsthose people to be in Israel, whom he really wants there.  If HEwants you there, HE'll let you know. 
	Let's hope HE wants us to be there, miR'S'T haSHEM.

	What do we know?


	The most important thing to remember: Hanuka we initate theThird Beis ha MIkdash.  Not the Second Beis haMikdash.  
	And also:  Hanuka, you have to have a house. [FN5-sa]
You cannot kindle hanuka lights in the street.  It has to be ahouse.
	In an emergency, so you make it a little bit yoser.  

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[Ie, there is no provision for absolving someone of theobligation to kindle hanuka lights in his home, but one whois away from his home for the entirety of one or more nightsof hanuka may be included in the hanuka blessing of someoneelse.] 
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Q.:  Why did it take so many days to make new oil.  I see that
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[Ie:  The significance of the miracle of Hanuka is that theoil lasted for 8 days.  But what could they have not pressednew olive oil immediately?]
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{END RECORDING SIDE A.} {1456}
{PROBABLY SOME, BUT DARNED LITTLE, TEXT-LOSS ON TAPE-FLIP} 

.P
SIDE B {000)
Someoene says, apparently continuing the preceeding question:?Might get away with it? in an hour, if you could.
                          

	One more thing which is very important to know: basically:  
If all of Israel is not pure, you can do it even when the oil isnot pure.  It was permitted to do it.  But you know, they cameback from the war, they said:  Mamash, G-d,  we worked so hard, wegave our lives, I don't want to kindle an unholy light.  Mamash Iwant YOU to give it to me, mamash, in the holiest, sweetest way.

	PIECE PROCESS
`
	I said to someone this week (12/93), y'know:  So:  they'rebringing peace to Israel, right.  ?Yeah?, nebuch but(?) the way wewant peace, you know, it doesn't look right.  Remember the storywith the yid who hadn't eaten all week, and he found a piece ofgold in the outhouse, ?says, Rabbenu shel olam?,  if YOU want togive me money, don't give it to me there.  Give it to me.  ?Idon't know? It's Crazy.  What do we know, right.

----------------------------------------------------------------
                           
{AT THIS POINT THE TEACHING ENDED, BUT THE TAPE RECORDER WAS LEFTON.   FROM HERE TO THE END OF THE TAPE, SUBSTANTIVE REMARKS BY R.SHLOMO ARE INTERSPERSED WITH SECULAR CONVERSATION [which I omit]  
{100}
R. Shlomo:  You know, Zusha [R. Zusha Frumin] I haven't heard fromyou tora in so long.
R. Zusha:  Too tired.
R. Shlomo, acknowleging:  Too tired.

R. Shlomo to someone:  I don't know if you remember, I made up theniggun for your wedding. ...
	Anyway, mamash, I bless you, everything should be good.

THE RABBI TOOK TIME TO EAT, WHICH IMPROVED THE VOLUME.}
{200}
Y. Rottenberg, with a joke:  You know how you say son-in-law inYiddish?  ______ .
R. Shlomo:  That's pretty good.

{300}

{More joking.  R. Shlomo remarks:
{ -- You know what the rabbi told me?  From Shavuos, to roshhodesh Elul, I ?write in Yiddish?.  Rosh hodesh Elul, RoshHashana, I rehearse in front of everyone else.  
                                 
{More casual convesation between R. Shlomo and the chevre}
           
Someone:  ____ they're trying to push _____ religious ______ 
R. Shlomo:  No, it's good.  The thing is, that it's good.  But theway they're doing it is bad, y'know.                            
ALS(?):  Yeah, but nobody knows what they're doing at all, right?
R. Shlomo: 	If someone finds a girl and wants to get married,it's beautiful, right.  But if they're ?fighting? the night beforethe wedding.
	
{Various causual remarks.  Y.  Rottenberg observes:  Nothing getsserious here.}

R. Shlomo:
	Chevre, I want to tell you something, because Amera [ AmeraLilien Shames ] reminded me. 
{400}
	Basically, at the beginning, right after the 6 Day War, I wastalking to all the top generals, because I was singing for thesoldiers, and I said to them:  Who am I to tell you, but I'm stilltelling you.  You need an army to make war, but you need an armyto make peace.  Was my first year year in the House of Love &Prayer.  I suggest to you, just bring over a thousand hippies, andall the thousand hippies from my chevre should go all over thecountry  playing every Arab school, make friends, every Arab hasto know, that there's one Jew who's his friend.  

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{Comment from the audience:  Oy 
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                            or possibly 'Aye'              
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                                 but probably not.}
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Has to be like, personal contact.  Has to be, like, personalcontact.  That's the only way we'll keep them peaceful. {FN-5a]

Ok, let's have as strong army, but [if] there's no personalcontact we can offer them, won't last. 
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{Some amongst the chevre then, simultaneously, share relatedcomments from their own experience.}
Y. Rautenberg suggests:  No, it's not true.  It's not true. When was the last time you went to --- [presumably, Media,but Y. Rautenberg cuts off his own remark in deference to R.Shlomo ]
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{Someone, maybe Zahava Gilmore, remarks:  In kol haMedina, thepeople who live there are there and work togther.}

You see what it is, the truth is, that imagine Arik Sharon [FN-5b]
would have been [still Minister of Defense??] -- the moment theystart throwing stones.  You had to establish --
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[boundaries?, limits, as Kissinger had at the outset of theintifada suggested?] 
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-- it would never [have] come to this.   Ten thousand ways todoing it.  Like a little bit strong, little bit peaceful.

Comment from audience:  Rabin did it the worst one.

R. Shlomo:  Because he cares more for what goyim think that forwhat yidden think.                   

	Arafat said a good tora, as much as ______ . Only good torahI heard from him.  
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{Zev Berg, 
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Properietor of the Jewish Heritage &/or Biblical ArtGallery in the old synagogue building on the lakesidepromenade of Tiberias -- 
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and he has a large family and some very niceinexpensive silkscreen prints, which he can put inmailing tubes; so call him at:  972--6--6725-229 --
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said:
The Lubavitcher Rebbe, z'l, said there are two names, andonly two names, that they should be blotted out; and thepreceeding is one.
Zev Berg said, as I recall:  The Lubavitcher Rebbe, z'l,would talk for pages to avoid saying anything bad aboutanyone; so when he said this, it must really have beenserious. }
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He says Shamir lied to the Arabs, and told the Jews the truth.  Rabin is lying to the Arabs and lying to the Jews. 

	Q.:  When did he say this?
	A.:  One of his torahs, one of his shala sheudes torahs. 

Jake:  This big terrorist, Jibril, in the Jerusalem Post, he sayshe has proof that Arafat's grandmother is Jewish, she's fromMorocco, and he names the name of the family -- Kulu somethinglike this. ...


{Zehava Gilmore discusses her wedding tape:            
I used to listen to it every year, on my anniversary.  }

{500}
R. Shlomo:  I think Emunah [Witt] transcribed your wedding also,no?
Zehava Gilmore:  I gave somebody the tape to transcribe, and theylost it.
Y. Rautenberg:  I gave it back to you.
ZG:  No.  ... It never got back to me.  You gave me atranscription.   The transcription is not the tape; and I was soupset. --- And then I found a copy of it in Reuven's parents'house.
R. Shlomo:  Ya?
ZG:	I used to listen to it every year on my anniversary, and hearthe toras.  I want you to know.
R. Shlomo, interrogatively:  It's good stuff?
ZG:  Of course.
R. Shlomo, to ZG:   I think, at your wedding, I said for the firsttime the torah, Eliahu haNavi is bringing the kallah to thechuppah -- right?
ZG:  Right.
R. Shlomo:  It's a gvalt tora.

Someone, maybe ZG:  I didn't see anything at my wedding.  Didn'thear anything ____.  I didn't see any of the guests.  I didn'tknow anything  what was going on there.  In the wedding pictures,I saw a little bit.

{Various remarks between the chevre and R. Shlomo} 

Someone, maybe ZG:  Shlomo, I gave over one of your torahs, at ashiur for women, in Gimzo, on parenting, on {HEBREW:} ?HinuchdeModi'in?  
R. Shlomo:  Ya?  Which tora?
Questioner continues:  So you have to tell me who you said it inthe name of.  Of "make yourself strong."  I have to give you______.   Who said this.

R. Shlomo.:  The heilige VOLKER.   The heilige ?Mizrach?.  Iremember ____ of children, ___ four or five _____.  Make yourselfstrong {600} -- _______.

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{Some remarks are indistinct, because the Rabbi is talkingwith his mouth full, which is happening because the chevreare asking the Rabbi questions while he is eating.  The Rabbiis being asked questions while he is eating because the rabbiusually does not take time to eat if there are people whowant to ask him questions.
(And Hannah-Leah Bogost said:  I once asked R. Shlomo,Shlomo, are you ever alone, and he said, when I'm under mytallis.) --sa}

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ZG:  I said it over to her in your name, I said I couldn'tremember who you [said] said it, and then she gave it over to herdifferent ladies.   I'll tell her who [said it].
                                                
R. Shlomo:
	There's also a tora where he says:  Whenever you're going toget  get angry, he says, if it's an averas, I'm not permitted toget angry.  So [should I then]I understand this [teaching to implythat]: If I have to [get angry] , it's a mitzva?!  If it's amitzva -- [then I could appropriately] put on my streimel, myshabbosdike kapote -- right? [FN-6] 

{more remarks between the chevre and R. Shlomo}

{The Satmar hasidim believe that Chabad is bringing back too manyill-prepared, or un-committed Jews back into Yiddishkeit.}

Q.:   Paraphrase:  In America I stayed with some Satmar ?women?,and I found out why they don't like Chabad:  Because of all theyJews they bring into Yiddishkeit.
R. Shlomo:  They can't stand them.
Questioner agrees:  They can't stand them. 
R. Shlomo [joking, apparently, albeit deadpan].  They're right.
{brief pause}
Questioner, dumbfounded:  They're right?
{another brief pause}
Questioner or another member of the hevre adds"
Oh, mental: [or: Holy makerel.]  {Questioner laughs}: Thank youvery much:  changing your mind at the last minute.  

{R. Shlomo resumes:}
	I told you a story about this woman.  Satmar woman. Herhusband was taking care of yiddishkeit in Budapest.  I met him inJerusalem, in Geula.  Which is mamash ?I'm looking for you likecrazy? [or: ?Brooklyn?]  ___ please call me. 
Then he called me up in New York, left a message, called him up.  His wife says -- ________ So his wife says, don't you call here,we have Satmar hasidim who don't like you.   I says, listen to me,I'm not calling you because I like you; ____ your husband calledme, and he wants to talk to me; if your husband doesn't want totalk to me, he has a right; let him tell me he doesn't want totalk to me.  {700} 
	She says to me, you're doing the biggest avera in the world. I say, what's the biggest avera in the world.  She says:  `men andwomen being in the same room.'  {R. Shlomo remarks, deadpan:}That's the biggest avera in the world.  
	I said  to her:  (G_d forbid, I bless you to be well, [but]:)Imagine: [if] your husband were sick] are you taking him to an anemergency room, or you're not going in [ie, will you refuse toenter the hospital] because men and women sit there [without amehitza].  So that you understand in your head, it's an emergency. So I says: I'm running an emergency ward.

	COUNTERPRODUCTIVITY OF POLITICIZATION OF THE ISRAELIRABBINUTE


Q.:  Forgive me --
A.:  Any time.
Q.:  No -- A lot of times when I hear you speaking on the radio, alot of times you knock off the rabbonim, other rabbonim.  I don'tunderstand it.
A.:  I do it because they have to hear it.
Q, cont.:  But the klal (?) [the public] doesn't have to hear it. The klal needs to know to respect all rabbonim, that they couldlearn from all rabbonim.  Yesh anashim gdolim b_oalam [There aregreat people in the world. ] 

R. Shlomo:  I ?understand?.  Let me tell you.
Why is Israel Yiddishkeit so schwach(?) [weak]. Because they thinkthat the rabbis really represent G-d.  If they would know that alittle rebbele is not representing G-d --
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{R. Shlomo's answer is terse; I think it means:  there is somuch resistance and opposition to religious Judaism inIsrael, because the self-styled 'secular'ists take all therabbis, however minor or misdirected some may be, asauthentic representatives of Jewish religion.}
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The Amshinover Reb is representing G_d -- the real tzadikim --mamash, the real ones -- what do they need rabbis who mingle inpolitics, and this one took money from this one, this one tookmoney from this one -- so they have to know that THEY [ie, thecorrupt members of the rabbinute] are  not G-d's representatives.
{Y. Rottenberg starts to say something:  You know, I -- }
R. Shlomo adds, as a reconsideration:
Maybe you're right, I don't know.

	MR. ROTTENBERG CONVERTS A UJA FUNDRAISER

Y. Rottenberg:
I made my first convert.  
Shlomo:
{R. Shlomo replies:} Oh?
Y. Rautenberg continues:

Last week this couple comes into the restaurant 
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[Luciano's Glatt Kosher Neapolitan Pizza Emporium, featuringthe best pesta east of Ancona; for reservations telephone972---8--9262-526 -- Editor]
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collecting money for the UJA [ FROM Moshav Modi'in?? ].  Bigfundraisers.  So she says, what's going on in this place.  I says,I don't know, I'm retired.  She says, Wow, did you hear that Jack. So it goes on.  He says, there's nothing going on here; the placelooks like a ghost town.  So, I tell a little story, they mamashdidn't give us any funding here.  He says, oh, you need a goodlawyer, I have one.  I says well, you pay?  She says, oh, who's incharge here.  I said Rabbi Shlomo Carlebach. "Ahh ---  he's notsuch a good rep-u-%ta-tion --- with {HUSHED VOICE} %women. "
I said listen, 23 years I'm with Rabbi Carlebach, I'm sleeping onhis floor, I'm sleeping here, I'm sleeping --   I said, for allthese women, I says, you know, I never seen ONE running after himyet complaining.
I said, if this is true then for sure he's my Rebbe.
So her husband likes it, he says, I'm with you, brother.
{800}

Comment, by Rabbi Shlomo Carlebach:                Unbelieveable.
                   
YR:  Can you imagine.  And she's like collecting millions ofdollars. ... 

R. Shlomo comments:  Oy.
R. Shlomo adds [portentously] :  The World Needs Fixing.  
                                               
{R. Shlomo apparently returns to the previous discussion, aboutwhether it is appropirate to criticize other rabbis:}
OK, well ?Zahava? [or: Nehama-le] after you tell them, I'll bemore careful, maybe. 

	Bearing witness

ZG:  No, you're right.  There are -- I work for a woman inMakabim.  These horrible things she told about  _______ she toldme she never met a Rav that -- to respect.  I said, what happenedto you in your life that you feel so badly -- she said she neverever met a Rav, she never spoke to a Rav --  
R. Shlomo:  She never spoke to a rabbi?
ZG:  She never spoke to a rav, she comes from a total hilloni[non-observant, lit. 'hollow'] family and all she knows is thenews -- the radio and the television, and they really mashmit --she finds that this one stole money, and this one -- you know.  Bttoday she told me, if there was a shiur in yahadut(?) [unity ofthe Jewish people(?)] ?I could mention? --  even though she's lo_______{HEBREW}

R. Shlomo:  So you're the one to do it. {Pause} You're not doingit?  Why not? 
ZR:  I don't know, Shlomo.  {Reflectively:} That's a good idea.
R. Shlomo:  So why don't you do it.         
{Someone, maybe SG,  comments, supportively:  That could be your`in' to _______ really. 
R.  Shlomo:  Don't be afraid _____ just do it.                     SG:  Mamash.                   
Ya'kov Rottenberg:  You already worked on the bottom -- {Y.Rautenberg rephrases:} on the floor --  so now move up.
R. Shlomo:  _______ darkness with a stick, you must make a lightand it will disappear. 

I tell you what; I am personally angry at the rabbonim.
Someone told me an unbelievable story.   That a woman comes to arabbi who was sitting there.  She comes crying, she says, mydaughter is leaving tomorrow night for India, I don't think she'llever come back.  Please rabbi, I'm begging you, do something.  Therabbi was in the middle of dinner.  Glatt kosher.  And he keeps oneating, he says 'what can I do'.  {HEBREW?? NEXT FEW SENTENCESHARD TO HEAR.   Crazy, why should I _____ ?  ?Why of course, ofcourse? Keeps on eating ... }}  

Suddenly his wife comes in.  And she says, there's an emergencyphone call for you.  Emergency.  What happened?  They found thatthe baker in Borough Park, with the margarine, she doesn't have aU.  All fired up.  Gevalt!  Right away, we have to come tomorrowmorning, and give out signs all over, {900} we should have ______to this bakery.  Was not even, has-v'-shalom, not-kosher; [merely]didn't have a U.

	So he [ the person who told R. Shlomo this story] says to me.I couldn't believe my ears: talking about a person, a yid, that'sgetting lost; and [instead] talking about the cake -- it toucheshim. 

Comment from chevre:  Should have sent you on the case.

R. Shlomo:  One of my biggest enemies, really sworn enemies, hisnephew became -- 
{A member of the chevre takes exception to the word 'enemy': Shlomo, ______ say such a word.
R. Shlomo:  I mean, he's ok, you know.  Nothing against -- 
{R. Shlomo resumes:}
His nephew became in love with Baba Muktananda.   Talked to him,anyway.  So this nephew says, the only rabbi I would like to talkto is Shlomo.  So against his better wishes, calls me up.  Hesays, you know what I think of you, but this is an emergency, mynephew wants to see you, so, when could I come.  It's anemergency, so I [say] come tonight, one o'clock.  He comes, andthere she wouldn't shake hands with me of course, _____
He comes in, sits on the sofa.
This boy is so sweet, y'know, 19 years old,  went to yeshiva --rebbes didn't know how to talk to him and everything, [and they]pushed him out.   Talked to him for an hour.   Not that I'm sogood; but you see, I  didn't knock him off; "I says [ie, as if Iwere to have said] `Ach, Baba Muktandana's --  Idol Worship![avoda zara]  {NEXT SENTENCE INDISTINCT}.  So, so sweet.  Mamash,sweet like sugar. 
{Next sentences faint; apparently R. Shlomo invited the young manfor shabbos:}  _____ how 'bout coming next shabbos, you know. ____ He says, sure. _____ I have to, you know, I love you so much,how can I ______ for shabbos, you know.
l2
{N.B.:  All I recall hearing of Baba Muktananda was that hewas said to be wont to give a setz with a peacock feather.  Iguess he taught from a standpoint of bhakti yoga, from theheart, which puts in context R. Shlomo's focus here on love.}
l1
This rebbele there, he walked out to me, mamsh there were tears inhis eyes [the uncle]

	FAILURE OF CONTEMPORARY JEWISH EDUCATION

l2

[The proprieteress of one of Israel's most outstanding glattkosher rural Italian restaurants, with delightful al frescodining in the summer season (reservations 972-8-9265625),discusses a USA classmate who meditates in front of a largepicture of her guru's feet.]
l1
SG:  This old high school friend of mine got caught into this yogatrip.  For 20 years.  And the last time I was there, I connectedto  her.
R. Shlomo:  ?So you should do.?? 
SG:  And so intense.  Her whole life is just this -- yogi-kind. And she admitted {1000} it to me herself -- she's ready forsomething else. 
{Brief exchange of remarks.}
SG {in the hope that R. Shlomo might contact this person, when heis in the Catskills::  I have her number, I really remember hernumber. 
Her mother and father died.  She devoted her whole house into thisyogi thing.   You walk in, you smell the incense.  You look here,here's the picture.  You walk here, on the refrigerator -- andthen there's an arrow in the meditation room -- and there is agiant picture of the FEET -- and the whole meditation room --- somy daughter says, why is this ?deal? with the feet -- she says,well, it's supposed to come out of the feet that the -- what -- Idon't know what -- ....

R. Shlomo:  You know what it is; I understand it:  whatever shewas looking  for, she didn't find it in Yiddishkeit.
But you see what it is with Yiddishkeit, I always say like this: you have everything in the kitchen, and nothing on the menu.  We have everything, but we don't dish it up.  We need better cooks.{FN-*4}{FNa5}
 
	THE FIXING OF THE ROUTINE OF HALACHIC JUDAISM IS SHABBOS

Q.:  How do you deal with [religious Jewish] routine becomingtired, become bored.  Yachadut is a all routine. All the mitzvot,daven 3 times a day, everything is the same thing again and again;how do we not become tired.
 
R. Shlomo: It's the hardest thing in the world.  
The whole Ball Shem Tov -- The whole thing with the Baal Shem --said not to do everything  mechanic.
Basically, do you need anything more permanent than Shabbos?
Shabbos is {HEBREW ?kria v'kain?_} .  And Shabbos is, mamash, all_____  is Shabbos.
According to that if you suffer from this {HEBREW ?kria v'kain?} ,if it's always a routine, then your fixing [of it??] is withShabbos.   That's what he says.

{R. Shlomo:  Yankele:  You have maybe some vitamin C?  Because Ialways get a cold, when I don't have vitain C for a few days.}
l2
{N.B.:  Linus Pauling, after he had won his first Nobelprize, wrote a book advocating the use of Vitamin C tostrengthen the immune system.}
l1
{1100}
                                          
Remark by someone; 
Someone:  ____ shiur that I heard, by Rabbanit ?Beagle_____? thatI heard.
R. Shlomo:  [Was it] good?
A:  Wonderful.  What she taught about shabbos, she said, fight theroutine, with everything you can, fight it, try to do all thetachluot, to make it special, to make it festive, to make itexciting.   We get trapped in this routine, ?because we get? -- 
R. Shlomo:  ?And it's so terrible?
l2
{I recall elsewhere, I'm not sure where, probably input,that, as memory serves, R. Shlomo said, of Jewish religious practice in general:  `If I do it today the way I did ityesterday', I'm still on the level of paganism(?).}   
l1
{Other remarks}

[Discussion of someone who was -- critical of R. Shlomo'sapproach]

R. Shlomo:  Let's hope he grew up in the meantime. 
Even in those days he was upset that I was hanging out [with R.Shlomo and his chevre] but he had the chochma to say, if shabbosthere is good for you, then you should go. 
R. Shlomo:  Did you ever talk to him after you got engaged?
A:  No, after I got engaged -- he wasn't worried about me. 
 
Comment from audience:  One rav there said to me, If you go there,if you go to Shlomo's chevre, then don't set foot in my houseagain. I said to him, S._____ {VERY FAINT}.  He just had to dealwith our children. 


	DON'T WORRY, THE KIDS ARE OK {CF. A SIMILAR REMARK BY SHMUELKOUSSITSKY, MODI'IN, CA. 1992}

Q.:  {1168} Do you think our children are going to make it,Shlomo?
R. Shlomo.: Have to(?).  You see, I think that our children areabout 10,000 times better than we think that they are.
Q, cont.:  Why are they taking away __________. I'm so worriedthat they're going to be just b'nai ha'Olam, and not b'nei Torah,b'klal.
R. Shlomo:  Obviously Meshiach's  gonna have to to put it in a______ ?because I gotta cry for them every second, you know? 
You see, the yeshiva doesn't connect them to the world in a deeperway.  In the Yeshiva there is no world.  Yeshiva teaches themthere is no world.
Q., continued:  Except -- there not in those kind of yeshivas.
The boys that are in those kind of yeshivas, maybe they do better,I don't know.
R. Shlomo: To a certain point in their life, and then they ____?the  world.? 
I don't know. Everything is a miracle, you know.  Hanuka's amiracle, you know.  Hanuka comes _______ education, right?
{1200}
Why is it __________ .

---------

SOUND ENGINEER YA'AKOV ROTTENBERG:  Good manager, right?Professional, very professional.
R. Shlomo:  Straight.
Y. Rottenberg:  Yup. 
-----------

R.  Shlomo:  I once [in the HLP?] had a little black brothercoming in every night -- cut like sugar -- and he says to me, youknow, I'm not ______  I'm sure he's good.  He had nails from herealmost to the end of the world.  So he gives me a ?massage?,mamash he puts his nails into me -- ... But he was a gvalt, youknow -- He knew about every nerve in the foot, exactly where itconnects to. 
{Someone remarks:  20,000 nerves [that end in the foot]. } 
R. Shlomo continues:  .... He came again [for another Fridayevening Shabbat] But right after bentsching he diappeared; becausehe was so afraid I'd ask him again.                     
	Don't they teach you not to put your nails in?  No.
Someone says:  Not allowed to have nails. 
{other remarks}

R. Shlomo:  Nehama-le:  You have so much to give, so don't holdback. 
I was learning last week, in the ? Reb Kallover?, Hanuka: 
Even in Simchas Torah, G--d is still holding back a little bit.
Hanuka-- light is not holding back.  Mamash, it burns.  Let'shope.

We're going. 
Brothers and sisters, your brother's going.
           
END RECORDING {SIDE B {1324}}
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NOTES ARE APPENDED AS:  =sash9312 
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