;.c2nd pass of =sh_rp3; Teachings of Joy & Oneness
;.l1,6,60,66,1,0,1,70,192,2,5,10,127,1,0,
;.l2,5,65,192,2,10,15,20,25,127,5,0,
;.l3,10,65,192,2,15,20,127,10,0,
;.l4,15,65,192,2,20,25,127,15,0,
;.l5,20,65,192,2,25,30,127,20,0,
;.l6,1,78,192,2,6,12,127,1,1,
;.l7,1,110,192,2,8,16,127,1,2,
=sh_rp3yg, 
TAPE:  REUVEN PRAEGER #3
"TEACHINGS OF JOY AND ONENESS, w/ Yaron Gershavsky"
California, Santa Rosa or San Francisco, early  80s (per rp)
Let RP tape=G1, though it was a copy sent to him.
Transcribed sa, HaOn, 12/97. 

[N.B.:  I'm told this tape may previously have been transcribed,possibly by NC?.]
[EDITORIAL NOTES & COMMENTS  FILED OFF TO =sh_ed&nt]
I use block indents to set off my interjected comments.
I try to enclose all interjected comments in {squiggly-braces}
{I initial same, just so no-one will take them too seriously.}
And I do not use {squiggly-braces} to enclose and words of R. Shlomo.
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IF THIS FILE IS IN ASCII, THEN, AFTER LOADING INTO EINSTEINWRITER,GLOBAL REPLACE  #l   (that's a lower-case l, not a one)
       WITH     .l   (that's a lower-case l, not a one)
THEN IN EINSTEINWRITER, RESET THE LAYOUTS PER GET document =a, 
viz: AS FOLLOWS:
RM=65; 
LM=10 for .l1, LM=15 for .l2, LM=20 for .l3, 

LM=25 for .l4, LM=30 for .l5; 
for .l6 LM=12, RM=90, 12cpi; for .l7 LM=17, RM=125.
All tabs are set at intervals of 1/2", ie 5 characters for layouts 15.
TO CONVERT BACK TO ASCII, Global replace .l  with #l
I use Layout .l2 frequently, Layout .l3 a little bit; others rarely.
IN SHORT:  STARTING LL=65 CHARS, WITH SUCCESSIVE 5 CHAR BLOCK INDENTS
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DESCRIPTION OF THIS TAPE:

Level:  Elementary; exceptionally appropriate for eclectic audience,but some teachings for Jewish intermediate students. 
No Hebrew, except for songs. 
This tape/transcript consists of 3 related teachings, all given by R.Shlomo in studio, mostly chanting, with singing accompanying himselfon guitar.  Piano probably stripped in afterwards. 
QUALITY OF RECORDING:  Excellent.
Quality of singing:  Excellent, youthful, but not all of it is afire;it took a live audience to bring out the best in R. Shlomo's singing,I think.  But I think this is much more alive than the studiorecordings of teachings in 'The Best of'. 

	
DESCRIPTION OF TAPE:
Apparently a studio teaching, presumably intended for distribution  asa commercial recording. 
R. Shlomo is clearly speaking to a studio mic, not to a live audience.
He sings and chants the whole teaching; I assume the piano wasstripped in afterwards.
Sound quality, even on my G2, which is at least 3rd generation, isexcellent; no problems in distinguishing every word. 

EVALUATION:

An elitist snob might express a wish that the fershlugender pianocould be detached, but truth to tell, R. Shlomo's teaching here seemsinterwoven with it, warp or woof. 

.p
START TAPE, SIDE A {000}
PASS 1, REALTIME OF G2 
PASS 2, START-AND-STOP FROM G3
START PASS 3, PROOFREAD


l2
{N.B.:  R. Shlomo just whistles a short passage, a shortphrase of his own improvisation, to puncutate teachings.}
l1
R. Shlomo:  singing, with piano accompaniment, Mellow Californiastyle, with a bit of bouncy boardinghouse beat.                                         
{sa76}
From =sh_rp3yg
Tune: Ka Ribon; but different text:  
Shochein Ad tzadek
6/8,                   

(dc F +G) D#2& g / D3-    -D3 [bis]
 gd G B^  A3     / ad A C  B^3
 gd G B^  A2 F#  / G3     -G2       b^c
 
 dc D2    dc D2  / DCD     D#DnC    
 cb^C2    cb^C2  / CB^C    DnC B^  [repeat these 2 lines, but end
                           B^3     Da Capo.
  
l2
R. Shlomo is here in excellent voice.  -----------            {100}                  
l1
{Chanted, with musical background}:      

So my beautiful friends, shalom to you wherever you are.
Let every minute and every second count. 

Reb Nachmman says -- our holy master Reb Nachman says -- the greatestsin in the world is to be sad; the greatest sin in the world is -- notto be filled with joy.

You know my beautiful friends -- 
All of us want so much -- we need so much and we want so much.  
And you know why we don't have it.  

Because:  listen to me sweetest friends:
Whenever you ask something from heaven, whenever you ask somethingfrom another human being -- you know when they deliver the goods?  --at that moment when you're filled with joy.  

Just imagine it:  I'm asking -- I'm making some ____ from Heaven.  Andhere, so to speak, the heavenly mailman comes, knocks on my door --{200} they want to give me everything.  But you know what it is -- Iopen the door, and I'm SAD, I'm broken. 
	First of all:  who wants to have anything to do with a sad person. So they throw me a few crumbs and  they take  off.

	And even deeper than that.
	G_d wants to give me so much.  You need a lot of strength to carryit.  
	And you know, when you're full of joy, you're full of strength,you can carry anything, you can carry the whole world on your head, onyour shoulders; you can carry the whole world on one finger. 
	But if you're sad, you can't take the whole thing.  You take alittle bit.  And the heavenly mailman takes off.

	You know, my beautiful friends:
	You ask somebody for a favor -- you sits there and you cry and youcry, they can't get rid of you fast enough.
	But if you're filled with joy, if your heart is dancing all thetime, if your eyes are dancing, people want so much to be close toyou.
                                 
	You know friends, what the world needs most:
	Everybody thinks we need peace.  Yes, we need peace.  But you knowwhy we don't have peace -- because we don't have enough joy in theworld.

	And this is what Reb Nachman says, what the holy Reb Nachman says:
	Reb Nachman says, people only hate when they're sad.
	And this is what he says:
	Imagine:  There's somebody im the world who I hate the most; can'tstand that person.  Just hate that person.  And every day I hate thatperson more. 
        
	And imagine -- bless me, bless me, bless me; and I bless you -- weshould be at our children's wedding[s].
	Imagine my daugher's getting married  -- both daughters -- and atthe height of the joy of my wedding, of my daughter's wedding, I takemy daughter by the hand and I get on the table and I am dancing.  It'sthe most happy moment in my life.  {300} Gvalt, gvalt, how could Iever thank the ONE, the only ONE, for that great moment -- think I'min Paradise? -- Hah -- much higher than Paradise.
	At that moment the door opens and my arch-enemy walks in. 
	So I'm asking you, my dearest brothers and sisters -- what do youthink will happen.
	You know what will happen -- in the middle of the dancing -- and Itold you, I'm beyond Paradise -- something will happen to me, and I'llreach even higher, and even deeper.
l2

{I think I have another version of this input somewhere.-sa}
l1

	I jump off the table, I run to the door, and I'll embrace, and Ikiss, my arch-enemy.  
l2
{Comment:  Well, R. Shlomo was a great man, and so no doubteven his strongest opponents were also great men. --sa}
l1

And I would say, my most beautiful, my most precious friend, wherewere you at the [time of the ] wedding.  And I won't be lying. Because at that moment it will be clear to me -- we never hated eachother.
	Friends, there's only one `anti-hatred' -- this is joy.
	And if uou and I -- if we are dreaming of one day the whole worldbeing one --  it's only with joy.

{Resume singing, Ka Ribon niggun.}

	You know my beautiful friends we all have certain reflexes.  
They don't come from our head, they come from the inside of ourinside. 
	Do you like to hold hands with a person who has dirty hands?  Not.[or: No.] And even if you have to, you have good manners, if you shakehands, [you]  try to get your hand back as soon as possible.
	Someone who has clean hands -- you like to hold hands.  {400} Andif you love somebody, you hold their hand forever. 
	Let me tell you something:
	Our holy rabbis teach us, sadness makes us so dirty.  I don't knowwhat it is, spirit of uncleanliness, the spirit of unholiness descendsupon you.
l2
{Comment:  Well, I think, not all kinds of sadness.--sa}
l1

	And believe me friends:  Most friendships break because there'snot enough joy in the world.
                                                        	
	And here I want you to know something:
	Reb Nachman says:  
	Why are you so sad -- because everything goes wrong in your life. But gvalt, gvalt, do you know why everything goes wrong -- becauseyou're so sad.  
	But again my friends: You'll ask me:  I'm so sad, how to I get happy.  Believe me, I wish I would know the answer.
	{Singing:} I can only bless you -- I can only bless you, that G_dshould give you the gift of joy. 

	Friends, life is in the hands of G_d, joy is in the hands of G_d. And G_d is giving joy to those whom HE feels are fit.  And even if you're not fit, misfits like you and I, there's only one way -- topray, and to pray, and to pray again.  Friends, you pray foreverything.

	But you know what Reb Nachman says:  
	Every second, every split second you have ask G_d, and cry andbeg, please G_d, let my heart be filled with joy.
	Listen to me, my beautfiful friends:  
	Let me sing with you a prayer: this is what it says:  
Simcha l'aretzsecha -- let there be joy in the Holy Land -- V-SaSONL_'IrKha -- let there be bliss in the holy city -- V_TzMIChaT QeReN  - Salvation grows. 
	You know my beautiful friends salvation of the world, theredemption of every individual, {500} doesn't happen suddenly, itcomes slow.                                                   
	Let me tell you:  please sing with me.                     

	One morning, one early morning; or maybe late at night -- it wasso late -- it was so late, so late, the world was so dark, so dark.  But it was one minute before dawn, that you and I know, whenever theworld is darkest, dawn is breaking. 
	So the Zohar Kodesh, the holy Zohar, the Book of Splendour, thetextbook of the deepest deepest secrets, the holy teaching, this iswhat it says: 
	One late at night, Reb Simeon bar Yohai and his son Reb Elezarwere standing on the mountain.  It was so dark, it was so dark.  Gvalt, was a dark period ________ right after the destruction of theTemple.  
	Suddenly one  ray of light, one holy ray of the sun, for onesecond -- ray of light -- dark again.    
l2
{And, at least from the Kineret, that is often how lightbreaks through clouds during a winter rainstorm, touching thedistant peaks. -- sa}
l1

	Then another ray, just a little bit less dark.  
	And slowly slowly, G_d's greatest light the sun is coming, toshine for the whole world. 
	And imagine you and I are standing with them, on that holymountain.  And Reb Shimeon ben Yohai [sic, ben Yohai] said to his son,Eliezar my son, do you see -- this is the way of the redemption of theworld, the redemption of Israel, the rebuilding of the holy City, willhappen.  One ray of light, and another ray of light.  And another rayof light, until, until the whole world will be filled with joy andwith light.          

{Resumes singing:  SiMChaH L_ARTzeKha -- coda, hazanut style -- verygood}
{600}
-------------
{SA75A - SAMPLE TRANSCRIPTION}
Niggun: (familiar):  Simcha l'aretzecha:  P129
Sung on %rp3, Side A {600}:  Teachings of Joy and Oneness, with YoramGershavsky.
THIS IS A SAMPLE ALPHABETIC MUSICAL TRANSCRIPTION, FROM THE MUSICALNOTATION TRANSCRIPTON P129                                       
2/4
a  B^ b^ / a  G / F   A / G2  [bis]
r +D  d  / C  B^/ A   G / C2
c  C  c  / B^ A / G   F / G2

d  G  g  / fe F / e^d E^ / dc# D /
r  B^ b^ / fe F / e^d cd / G2         [Repeat Lines 5-6]

l2

{OK:  I still haven't polished this alphabetic notation, norbeen consistent in my conventions.
r is rest; lower case is half-beat, upper case is 1/2 beat; &means add half the value of that note; eg G& would be adotted whole note , g& would be a dotted half-note g . 
^ is flat, # is sharp.
I haven't been putting in key signatures; so all accidentalsmust be marked, and all naturals assumed.
I'm only putting in + signs when it's not obvious whether thenote was higher or lower than the preceeding one.  I've beeninconsistent on that point in my notation. 
I made this transcription directly from P129, to illustratemy system.}
l1
---------

	You know friends, some day there'll be peace in the world.  Therewon't be any committees.  There definitely won't be United Nations. There won't be any politicians.  I hope they'll be around but -- theywon't dare(?) opening their mouth.  
	Just one human being to the other.  People holding each others'shand.  And suddenly suddenly G_d will give us the gift of the greatestjoy in the world.

	What's the  greatest joy in the world --  You know, friends -- You know what's sadest --  Lonliness.  That's the deepest sadness. Andbeing one with another human being -- it's the greatest joy.  Can youimagine being one with the whole world --  What joy --   unbelieveable-- unbelievable.
{Resumes singing}
{700}

	You know my beautiful friends whenever a person is sad [they]  want to run away from the world.  Run away from themselves, run awayfrom their friends, run away from G_d.  

	What happened to Adam and Eve, the first mistake, they ran away -- away from G_d, ran away from Paradise.  [Undertone: ?They were?] Hiding.

[CROSS-REFERENCE, `Hiding':  R. Shlomo has often spoken on the conceptof `hiding' (both `hiding-from', and `Deus abscondi'):  Cf. esp. =miamijw2 (Transcripton of JW3, talk given 11/78 at the home of RabbiLazarowitz; and =sh_ew44a, =sh_ew44b;  also EW, =intro2, and =W_AA&R]

	You know sometimes, you talk to your best friend, the person youlove the most, but you can't get through to them; they're hiding. They're building walls around them.  What do you do.

	Listen to me, this is a true story. 
	Reb Nosson, Reb Nachman's greatest pupil, had some kind of adistant cousin, he was very wealthy, and suddenly he went bankrupt. He ran away.  And he decided to go to Odessa -- there he has a richuncle [there], and he'll take a loan from him. 

	And he passed by the city of Breslov.  When he passed by Breslovby that time, after walking for a few weeks, he was so downhearted, sobroken, so -- his shirt hasn't been washed in months.
	He came to Reb Nossen. 
	Reb Nossen says to him, where [are] you going.
	So he says, I'm going to a rich uncle in Odessa, I'll take a loanfrom him, a million rubles, and I re-establish my business.  
	Reb Nosson says, oy vey, gevalt are you mistaking [sic,mistaking].  You know the way you look like right now, he won't evenlet you into his house.  He'll put 10 rubles in your hands, he'll say,listen, that's all I can do for you. 
                 
	So he says, what should I do.
	So this is what he told him
	Intead of running away -- you're running -- good -- don't run away-- run to -- run to the ONE -- to the only One who can help.
{Singing:}
	Instead of running away -- {800} just remember friends, instead ofrunning away, run to -- run to the ONE, the only One.

	You know friends when something hurts you, don't run away fromyour friends, this is the time to run to your friends.  This is thetime to run to G_d, to your friends. 
 
	You know children, when the're little, what do they do -- whenthey're crying -- [do] they run away? -- they run to their parents.
	Sadly enough, when they get older, they get perverted [sic, but Ithink another word would be better -- eg 'subverted'] -- the run away-- from --

	So Reb Nossen says to him, don't run away, go back to your city,go back to your -- wife, to your children -- but run TO G_d -- 
	You're bankrupt -- so you have no business -- go to the BeisMedresh, -- go to the house of G_d, to the house of prayer, the houseof study -- and learn day and night.  You have no businesss --beautiful.  It's time to learn, it's time to pray.  It's time to fillyour heart with the most lofty, with the holiest teachings in theworld.  And I promise you, G_d will help you.

	He listened to Reb Nossen, he went back to his city, and thepeople didn't believe it, they knew he's bankrupt -- he ran away fromall his -- from all the people he owed so much money -- he's back? --doesn't run away?                                               
	And they asked, what is he doing.  And they were told, he'slearning day and night. 
	People were so impressed -- this is a true story --  within a fewdays they gathered together so much money, they gave him a loan, andhe re-established his business.
                                     
	See, when you run to G_D -- leave it up to the ONE, to the onlyOne -- when you run to your best Friend -- they'll always help you -- 

	So friends if you're very  very sad, is there one person you canrun to -- and you know friends, what a true friend is -- a true friendis somebody, when you tell them why you're sad, you're not sad anymore.

	You know what the holy Baal Shem Tov, what did he bring into theworld -- that everyone needs a Rebbe, a holy master -- every person inthe world needs a good friend.  Every child needs father and mother.

	You know what father and mother are for -- not to tell thechildren they're doing wrong, that they know on their own -- parentsare to run to.

	Yuu know:   When G_d says to Eve, you'll have trouble havingchildren, after you ate from the Tree of Knowlege -- 
	Eve knew that she is in this world to bring children to the world. So she thought to herself, what is the greatest thing I can do for mychildren,   I'll eat [sic(?):  eat, not 'eat from'] the Tree ofKnowlege, and I will tell them what is right and wrong. 
{900}
	G_d says, look at yourSELF, you're running away from ME.
Don't you know, a mother is -- you know what the mother's for --{Singing:} when children are crying, they run to their mother, or totheir father.  
	So HE says , Oy Chavela, I'm so sorry, it will be hard for you tohave children, if you don't know the secret,  what the mother isreally for; what parents are really for.

	Do you hear me, brothers and sisters -- fathers and mothers allover the world -- 
	I bless you when your children are crying they should come runningto  you. 
	And I bless me and all of us, the whole world:
	Instead of running away from each other, together, together, let'srun to the ONE, to the only One. 

	Let me tell you:
	When the Messiahs's coming, when the holy Temple will be rebuilt,the prophet says:  my House is the House of Prayer for all the nationsof the world.
l2
[N.B.:  This is, of course, a quote from the prophet Isiah. But I think R. Shlomo also means:  this is what is said in, the Jewish canon of prophecy.]
l1
	You know what will happen some day -- some day he world willrealize, there's no other way.  Wars will bring us nowhere. Hatreddoesn't lead anywhere.  
	There's only one way:
	Let's all of us run to Yerushelayim , to the holy city.  Let's runto the ONE, to the only One.   And at that moment, when the wholeworld will run to G_d, and to each other -- at that moment the worldwill be filled with joy.

	You know how beautiful it is to know I have one good Friend --there's somebody who loves me, there's someone who helps me. 
l2
{'somebody' and 'someOne'.  Expresses love on bothmaterial/social, and spiritual levels. -- sa}
l1

{Resumes singing}[ Simcha L'Artsecha -- P129.
N.B.:  I keep noting this as Simcha L'arteztenu 

	But one more little advice friends.  You know why we're neverreally happy:  Because when we have to cry, we don't really cry.
	We're living in a world -- when you're a certain age, you don'tcry.  
	What's wrong with crying.  We don't know how to cry, we don't knowhow to laugh.  We laugh at dirty jokes.  We don't laugh out of joy anymore. 
	You know, children when they're little, when they cry, they cry. And when they laugh, they laugh.

	Friends, I can only tell you, whenever you want to cry, cry withall your heart.   You know how you'll feel after you cry, really.  Butcry before the ONE.  I bless you, to have one friend to cry with.  
	Then, suddenly, great joy from heaven will descend into yourheart.

{Resumes singing}
{1000}
ABRUPT CUT IN TAPE:                 
-----------------------------------------------------------------
.p

CLEARLY ANOTHER RECORDING.
2nd Teaching:  Tape, Joy and Onness, Side A:  
From about {1000}=27 minutes:40 seconds from start of tape

R. Shlomo humming and Whistling:  Shomer, shomer, Yisrael.  
l2
{Background:  same piano dropping tinsel dime-store chords.} 
l1

	Shalom; peace to you, joy to you, my beautiful brothers andsisters, wherever you are, and whatever time it is in your heart. {1100}
	Maybe it's morning, maybe you just woke up and you realize howbeautiful it is to be alive. .  Maybe it's a good night for you, 
l2
[N.B.:  In kindred traditions, Cf. St. John of the Cross,'the good night of the soul']
l1
maybe you think -- no use being alive.  But you know how beautiful thenight is --  The night is so beautiful. 

	You know friends, when do people get close to each other.  Notduring the day -- [during the] night. The light of the night is somuch deeper -- it's an inside light. 
	Have you ever seen two people [who] love each other, staring atthe sun -- I've seen two people looking at the moon.  I've seen twopeople loving each other.  There's no moon, there's no light, butG_d's light is shining into them. 
	So I bless you with a good morning, and with a good night, goodafternoon --                                 

	Love to talk to you about something, my beautiful friends:
	You know everything which is real, is everything.
	G_d is everywhere, sometimes it feels like HE's nowhere.

l2
[N.B.:  This touches on the topic of 'hiding', in one sense,noted above; Cf. eg =sh_ew44a + =sh_ew44b; also Purimteachings.]
l1

  When you realy understand something, then it's clear to you, --(a)Hah -- you don't understand it at all.  When you're really close toto somebody, then you realize, how far you're still [ie, how far youstill are] 
	When you love somebody very much, your heart is so full -- and yetit's so heartbreaking. 
	Everything which is real, is everything. 
	When you're really happy, when you're smiling, then you have tearsin your eyes.  And if you're really really crying, ah --  you're alsolaughing, inside.

{Whistling}

	You know when you love your children, when your heart grows sobig, it's infinite.  It's also so heartbreaking, and so deep. 
	You know when you stand by the holy Wall, in Yerushelayim, theholy city -- suddenly your heart becomes whole again -- you're also soheartbroken -- 

	And here I want to share somethng very deep with you my beautifulfriends:
	Everybody knows Yeushelayim , the holy city -- the city of G_dthat we rebuilt again

l2
{N.B.:  The Jewish "Quarter" -- ie section, much less than1/4 -- of the Old City [ie, the walled city] of Jerusalem wasreduced to rubble during and after its 1948 capture byJordan; it was rebuilt after recapture by Israel in the 1967counter-offensive.  -- sa.}
l3
{R. Shlomo took pains not to interject politics into histeachings; I lack, inter alia, his patience.  --sa}
l1
{Singing:}  
B'nei Yerushelayim -- V-BNeH YeRUSheLaIM, `IR Ha_QoDeS 
{R. Shlomo translates:}
-- rebuild Yerushelayim, the holy city, -- B_YoMeIN-U
G_d, let it be with my days.  Build it -- a little bit with my light -  with YOUR light. 

	You know, my beautiful friends -- as I mentioned it -- 
	Take husband and wife.  When they really love each other, {1200} - they make each whole, and they break each other's heart.   Not in asad way, just in such a deep way.    

	You know why the holy Temple was destroyed -- why the holy Templewas broken -- 
	Because the holy Temple only made us whole, it stopped breakingus.  It stopped breaking our hearts.  
	There was no other way.  So G_d says, If your heart is not brokenwith joy, I'm sorry, G_d forbid, WE'll have to break it with sadness.
                               
	You know friends:
	You and I, we're travelling all over the world -- you meetsometimes people who love each other -- husband and wife, parents andchildren -- and you watch them.  Do they make each other whole -- dothey make break each other's heart.  Ah, then it's for real.
	And if they don't break each others' heart any more -- if theirheart doesn't stop beating in each other's presence -- so -- it'smeaningless. 

	Here I want to share something with you:
	When you kiss somemebody, you close your eyes. 
	Do you know what means:  
	What do you do when something breaks your heart --  You close youreyes:  can't see it, don't want to see it -- it's too deep.  
	You know, when you kiss somebody, you know what you tell them -- I love you so much -- but I love you much, it also breaks my heart. 
                           
{Whistling}:

{R. SHLOMO CARLEBACH:  
TEACHING ON THE BROKEN-NESS AND THE HALF-SHEKEL.
[Source:  Excerpted from transcription =sh_rp3yg, of tape 'Teachingsof Joy and Oneness', with Yaron Gershavsky]

	You know why we Jewish people count  after the moon.  The sun isbeautiful, the sun is always whole.  The real light is the moon --it's full, and it's also broken. 

	You know the Talmud, the book of all books, begins with page 2. Page 1 -- blank paper -- it's a broken page -- nothing's written onit. 
	And you know when you finish learning, when you learn a littlebit, when you study with the deepest depths of your heart and yoursoul -- You kiss the blank paper.  Because real learning, the realunderstanding is -- Ah, it's so deep, it's so deep, I know nothing. It's so deep, it's so much deeper than all this.  So much deeper.

	You see the world wants peace which makes them whole.  They don'twant that kind of peace which breaks each other's heart.                

	Want you to know:
	Once a year there was a collection for the sacrifice of the holyTemple.  And everybody was giving half a shekel -- a broken shekel. And this is how we kept the holy Temple going.  
	You know what we're telling each other.  Ah, it breaks my heart --it breaks my heart to be a Jew -- it breaks my heart, to be able tobuy something for the holy Temple. 
	It's so deep; it's so deep.

{1300}
{Whistling} 
 
	You know the first time we find in the Torah, in the Bible, thatthere was a person kissed -- was when Yitzak, our father Issac wasblessing Yakov.  
	Let me tell you something:  
	When I pray --  maybe my heart can be whole; my heart can be full. To bless somebody --  you have to love them so much, that it alsobreaks your heart.  

	And I want you to know, our father Yitzhak, the Bible tells us hecould't see.  He is the master of blessing, because his heart wasalways whole, and always broken.  His eyes were always closed, becausehe knew, he knew so deep what it is, to be a father.

{Singing:  Niggun}

FADE OUT. 
RECORDING ENDS    {1347}
END  TAPE SIDE A: {1470=47 minutes
END PASS 3, SIDE A; PROOFREAD.

-----------------------------------------------------------------
.p
SIDE B:  START {000}
{SEEMS TO BE A CONTINUATION OF THE TEACHING ON SIDE A -- ON BROKENNESS
{Singing; with the Happy Horsey Piano}

	You know friends:
	You know when we are the most most heartbroken.
	When we ?came from the? gas chambers -- when they killed 6 million-- when they killed 3 million children. 

	But you know what we did, with the heart-broken-ness. 
	We went back to the heart-broken city.  The city -- the only city-- which can fill our heart.  The only city {100} which is so deepthat it keeps your heart broken while it's full.  It is so full  thatyour heart has to break.   Because it's deeper than you know, deeperthan you can take.
	So can you imagine friends:
	From Auchwitz, we went straight back to Yersushlayim, to the holycity.  
	We're still walking.  We're still walking.

	Let me tell yoiu a good story.
	The holy SANZER, 150 years ago.   The holy of holiest, the deepestof the deep.  The holy Rebbe of Sanz.  Sanz is in Poland. 
	He was limping on one foot.  When anybody told them, I am on myway to Yerushelyaim, to the holy city, as much as it was very hard forhm to walk, he would not only walk them to the door, he would walkbehind them on the street.   
	And this is what he would say:  {Singing}:   Give my regards toYerushelayim, the holy city -- give my regards to every house, toevery tree, to every leaf, to every flower.   Give my regards to everycloud, to every star over the holy city.  Give my regards to the holywall. 
	And he would say:  Tell Yeruashelyaim tell the holy City we arecoming, we are coming.  It's true, it's true, we all are limping, weall are so broken, can't walk fast -- {in a strong voice:}  but tellYerushelayim we are coming.
{200}
   B'nei Yerushaleyim, Yerushelyim   ir ha-Kodesh. 
   V-BNeH YeRUSheLaIM,               `IR Ha_QoDeSh,

	You know friends, I have a strong feeling, those who come toYerushelayim and they walk away, and their heart is full -- they don'tcome back.
   
	But those who come to Yerushelayim -- their heart is so full,their heart is so whole -- and their heart is so, so, broken --  They'll come back, and even if they're limping, and even if they walkslow --  
{Singing:  U-Bnei Yerushelyaim}                                  

ON WEDDINGS:  BEDECKEN

	You know when people get married according to our tradition thebeginning of the ceremony is, that the groom covers the eyes of thebride.  The groom says, the man says, be holy unto me --  and thewoman -- doesn't say anything.  
	Has millions of meanings, let me share with you this one. 
	This I ?tell you?:  
	When something breaks your heart, you close your eyes.   Thehusband says to the woman, you're so much deeper than I am, all I cantell you, I love you -- my heart is -- so whole with you -- I give youa little ring -- but you know what -- you , you're so holy, you're somuch deeper -- can you teach me, can you break my heart. 
	Because everybody knows -- as I mentioned it before -- Chava(?)the depths --: 
	Our holy mothers, our holy sisters, they're teaching us, thesecret of the broken heart.  
	Broken hearts have no words.  Between both of them, whole andbroken, you rebuild the world.
	Because we're infinite means broken and whole,  {300} whole andbroken.

	You know friends:
	When you walk and the street and you see a poor man, and you givehim five dollars.  If you give it to him without being broken over it,you just gave him -- some green paper.  But if it breaks your heart,then you give me him new soul, you make the poor man whole again.

	You know friends:
	Each time my children ask me a favour, my heart is so whole, itbreaks my heart in 2 million pieces.

{Niggun:  Aishes Hayil.}                  
{400}
{R. Shlomo breaks into his song to say: } 
Sing with me wherever you are, my friends.


ON WEDDINGS / RING
and of KISSING, HUGGING

	Let me share with you one more very important thing, my beautifulfriends:

	Told you about kissing:  Let me tell you:
	This is a teaching from the Zohar, the book of all books, the holyof all holiest, the textbook of Jewish mysticism -- secrets of theworld, secrets of life. 

	When you love someobdy very much, you embrace them.  
	Isn't that stupid -- you put your hands on their back -- ?isn't?that crazy -- I would say, put your hands on their face.  {R. Shlomoadds, rhetorically:  But on their back?}

	But you know what that means:
	That means;  I love you so much, I won't let you fall.   Whenever you're donwhearted, whenever you think you have no morestrength any more, your falling, you can just rely on me.  I'll holdyou up.
	And our holy rabbis teach us, this is why the marriage is with aring.  You know in Hebrew, there's the letter samach --  [which isround] -- and the ring.  Samech. 

	And the letter Samech means, in Hebrew, to hold up.
	You know what real love is -- real marriage -- Samech, I'll holdyou up.

	When do you need someone who loves you the most:  When you'refalling. 
	You know when children need their parents the most -- not whenthey're getting the best marks in school, not when they successful --when they're downhearted, sometimes. 
{500}
	You know little children, when they're born, they need hugging allthe time.  
	So I bless you -- your children, my children, all the children ofthe world -- 
	I can swear to you friends, all the criminals in the world, youknow what their problem is, we didn't kiss them enough, we didn't hugthem enough.   
l2
{N.B.:  I think there have been recent studies on therelation between child-abuse and subsequent criminalactivity. --sa}  
l1

	There's only one way to fix the world:  we need more kissing, morehugging.  We need more wholeness, we need more brokenness.  

                     
{Niggun:  Shomer, shomer, Yisrael}

{Interrupts his singing to say: }
Take care of your children. Take care of each other.
{Resumes singing:}
{RECORDING CUT OFF}                           
.p

{Technicians' remark:  ?Tape is on? 
Apparently start of another teaching:.}
STARTS AT SIDE B, ABOUT {600}=14 minutes: 30 seconds

Same background.
{600}
{sa78}, Ahavas Olam, from =sh_rp3yg > rp3, Teachings of Joy andOneness, with Yaron Gershavsky, (Side B {600}
{R. Shlomo humming Niggun.  Adds words:  

   ahavas olam, tovim _______
   bris   olam  ?bne tiskor
    

3/8, brisk

 D2 G    / B^2   G   / +C B^ C /  B^3    /
 D2 G    /+dc B^ C   /  B^3--  /--B^3    / [Repeat Lines 1--2]
 C B^ C  / B^2   G   /  C B^ C /  B^2  G /
 C D  E^ / F  E^ D   /  C B^ D /  B^2  G / [Repeat Lines 3-4]
                        C B^ A /  G3     / [ending the repitition]
+D3      / F3        /  C3--   /--C3     /
 C3      / E^2   C   /  B^3--  /--B^3    / [not sure of this]
                                           [Repeat Lines 5--6]
                                  B^2  G / [Then back to line 3]
[bis] is:  repeat the line
I use a dash, eg  B3-- / --B3  to indicate a held note

The ! [read: gvalt] is on Line 2, Bar 2, the +d, which R. Shlomounderstates when he sings it -- almost a pp on that one note, or asort of legato.  Since the note is 'brilliant' -- that is, a higherinterval than one anticipates -- understating it doubles the impact. 

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

	Shalom my beautiful friends, brothers and sisters. 
	You and I, there's so much we can do for the world, wherever weare.
	See the problem with the world is, the so-to-speak, `those who want to destroy the world', they're always getting together, for goodor for bad, and they -- they have their act together.
	But you and I , we just don't get it together enough. 

	Let me tell you why we don't get it together. 
	Because even the good people of  the world, the energy is`against'.  Everything is against -- against war, against weapons; onenation against the other.  What's called a good American -- someonewho's against Russia.         
{700}

	You know -- I hate to say bad things:
	Even the the holy land, with all the poltics.  Politic [sic,singular]  has not saved Israel yet.   So we're against.  Against thisnation, against this nation, against war.
	How 'bout being -- `for'.   You know, slowly-slowly 
l2
{N.B.:  R. Shlomo here gives translation of modern Hebrewexpression -- l'at--l'at} 
l1
the world is shifting.   All the time -- [[with]] medicine -- was'against' sickness, against dying.  Slowly slowly the world realizes: Healthy doesn't mean - against sickness.  Healthy means -- to behealthy.  Peace does't mean [merely] `against war'.  Peace is so muchdeeper.  So much deeper.             
	And you know friends, what you and I have to do:
	We have to get out the anger from hour hearts.  Because even the good people are filled with anger.
                         
	And I'm telling you, you and I -- so hard to get the anger out ofour hearts.  But there is no other way.  There is no other way. 
	And I know from myself, each time I'm angry, I'm destroying my ownheart, my own soul. 
l2
{Cf. Heraklitus, Fr. 85:   'It is hard to fight with anger,for what it wants it buys at the price of soul.;'}
l1
	I know one thing:
	Each time I yell at my children, I'm destroying our relationship.
  
	You know friends:
	I don't know about other religions, I can only talk for [or: from] my own.
	Today every parents is [sic] concerned -- 'there's so many cults - gotta to fight against the cults -- against this one -- against --against, against, against.
	How about doing something for your children.  Because if ourchildren are running away from our religion, [it's] because they were looking for something which is for.  Something which is deep, deep intheir hearts.
	Friends, we have to shift the energy.  There has to be such a deepshift of energy.
	Yeah, you want to be angry -- Hah -- have a good idea for you --be angry at yourself, don't be angry at somebody else.

	And again, slowly slowly, the world is waking up.
	Most crazy people in institutions are full of anger -- "it'severybody else's fault".   Be angry at yourself.  Don't be angry atyourself either, just do something. [I think the sentence ends here;on pass 1 I though he added ??about it??]

	You know friends it's so easy to reach people. 
	You know -- 
	If a  restaurant has to make so much propoganada, it means thefood isn't good, right.  If the food is  very good, people will come.

	We don't have to make propoganda for G_d, if we represent G_d inthe deepest holiest way.
	If all we can we can say about G_d is 'against', then it's not thekind of G_d I'm looking for.

	Let's forget about the `against', let's forget about anger.  {800}Let's fill our heart with this deep deep kind of connection.  
                                
	What the world needs is -- to connect with each other. 
	And I want you to know something very deep  friends.  
How do you connect one human being with another.  With our hands. Words are very beautiful.  My words can be for, can be against.
Holding hands with another human being is the deepest connection.
                   
	You know, when people love each other, what do they do -- theyhold hands all the time.  ?To? connect.

	Little children when they're born, you carry them with your hands.
	You know what's so heartbreaking.
	Today, there's a big -- I don't know, a little -- hurricane,everybody's talking about building memorials for the 6 million.  Andyou know what they're talking about -- against evil, against cruelty,against the German [sic, singular] -- against, against, against -- how'bout teaching our children to connect themselves to those 6 million - telling them who they were.

	You know what our children are tired of:  us Jewish people tellingthem:  this one killed us, this one wants to kill us, this one couldhave killed us, and this one might kill us.  That's all we are about?-- we are the chosen people [chosen merely] to talk about killers? Friends, no wonder our children can't stand us.                               
	One young(?) lady told me, I'm sick and tired of sob stories.That's all my father, my  mother are telling me.  They're telling memy grandfather was in this pogram, my great-grandfather was in anotherpogrom -- and they talk about Israel -- Hah -- '48 War, '56 War, the6-Day War, Yom Kippur war, Lebanon War 
l2
{N.B.:  I know R. Shlomo sang for IDF soliders in the 6-DayWar, Yom Kippur War, and Lebanon War.  --sa}
l1

-- and you go to Israel to taste a little bit the taste of a war.
This is why we go to Israel for?  This is what makes me into a Jew?  You think I'll bring peace to the world by telling my children aboutthe Inquisition -- YES -- 
l2
[emphatically:  I take R. Shlomo to mean here, once mustspeak of it] 
l1
-- but you know what I'm telling them -- can you imagine how holy thepeople were -- that G_d meant more to them than life, deeper thananything. 

	You know what we need, we need a deeper kind of learning.  Adeeper kind of learning.  We have to learn the deepest depths of theTorah. 
	You know why we are so much against.  Because our insides isempty.  Our hearts are empty.  Our ideas are so empty, they can blow - any wind can blow away all the ideas of the world.
 
	You know why our children are leaving us -- because their soul ishungry.
	Have you ever walked the streets of the world -- people are sohungry.


	I want to share with you, this is a prophecy.  
{900}=24 minutes from start of tape} 
	It's today.
	Join me wherever you are, my dearest friends.

{Singing:  Days are Coming [in English]}
	Days are coming
	There'll be a hunger in the world
	But the hunger will not be for bread, 
	   and the  thirst will not be for water; 
(R. Shlomo interjects:  Do your hear, my friends)
      but to hear the word of G_d. 

Niggun: [familiar]:  Hinei, Yamim Baim:  P56                  
[R. Shlomo is here in very good voice.]
[This is the Hebrew text of the passage of Isiah translated as 'Daysare Coming'.]    

Text: [Behold:  Days  are coming [saith ''] that I wil send famine   
       HiNeH    YoMIM  BAIM                    V-HaShLaChTI R`av

in the land.  Not famine of bread    and not thirst of water B______AReTz  LoA  R`av    L_LeCheM     V_LoA   TzaMA  L_MaYiM

but    to hear   the word  of the LORD.
KI AiM  L_ShMO`a AT  DvaRI         ''
--------------------------------------------------------------
Hine Yamim Ba'im 	/P56	/W	[ HiNeH YaMIM BAIM ]	ۉ
------------------------------------------------------------------
  
l2
{but the piano would be more appropriate to a Protestantafternoon social in Illinois.  
l3
Reminds me of the school I grew up at.  Shady Hill, inCambridge.  Great school. --sa} 
l1
{1000}

	So you hear my beautiful friends:
	This is our generation, it's you and I, but most of all it's ourchildren.  There's such a hunger  in the world, a hunger for somethingbeautiful, for something holy; a hunger for one good word, for oneholy word, for one message from G_d. 
	And you know my beautiful friends:
	People who are hungry for bread, hate each other.  Everyonethinks, [will] you take away my piece of bread.
	People who are hungry for something lofty and glorious -- ah, theylove each other so much.

	So:  this is my wish for you and me, for all of us:
	Let the hungry people get together.  Let the people who are hungryfor holiness, for friendship, for love; people who are hungry to giveover to their children one word of G_d.:  Let us get together, let youand I fix the world. 
	And again friends -- hungry people feel so close to each other --so close. 
	You know who'll bring peace to the world  -- not the politicians - not the great orators -- not the great businessmen.  Little hungrypeople.
                                             
[Chanting: 
	You know friends, I have walked the streets of the world -- 
I walked in Yerushelayim, I walked in Berlin, I walked in Washington,I walked in Moscow, I walked in Sydney, and I walked in Copenhagen. The world is hungry, the world is so hungry.

	You know my beautiful friends, sometimes people stop you on thestreet.  They ask you , what time is it.   They have a watch.  Youknow what they're telling you:  Half my life is gone, and I'm stillhungry:  If [or: Maybe] you know the word -- {R. Shlomo starts to say'even if'} ?Maybe? you have one good word for me?       

	(?)Some of the(?) [or: sometimes] people ask you on  the street,where's the next street.  They're not idiots.  They could find it ifthey wanted.  They're telling you, I don't  know where to go.  I havean address, I'm a rich man, I have everything, but I don't know whereI'm going.  Maybe you have a message for me from G_d.  Maybe you havea message for me from someone who loves me.  To show me the way, tofill my heart, to fill my soul. 
{1100}

	And you know Yerushelayim, the holy City, is the headquarters forthe hungry people;  and some day the hungry people of the world willget together, and they will pray together, and this is what theprophet says:
{Singing: [Hazzanut style}
[I think the text is that passage from Isiah.]

	Isiah says: MY house is the house of prayer for all nations.   Youknow why praying is -- I need something.  I'm hungry -- I'm hungry forthe greatest revelation.

STORY:  KARLINer MINCHA
[N.B.:  R. Shlomo also tells this story  in the 'Best of ShlomoCarlebach -- series, in the 80s tapes (Jerusalem Star).

	So this is my story for you, brothers and sisters.  For you, forme, for all of us.
	Everybody knows that in KARLIN the afternoon prayer was offeredvery late.  But even lateness has limits.
	One very late afternoon -- this was about 150 years ago in Russia,in Karlin -- the holy Karliner told his followers -- harness thehorses, today the afternoon prayer will be offered far away from here. 	They said, Rebbe, it's so late.  It's so late, it's so late.
	And you know, friends, only somoene who loves you is waiting foryou when it's late.  It's so late, it's so late.
	Karliner says, I know it's late, it's very late --  let's get onthe wagon.  
	They all jumped on the wagon.  And you can just visualize it.  Allthose hasidim hanging onto the wagon -- and I'm sure 10 times morepassengers than the carriage could really hold.
l2
{That was always the way, when R. Shlomo took a car fromModi'in to another appearance; all the hevre who could piledinto the back.
I've told, in connection with =sh_onjoy, a teaching atAnother Place Farm in New Hampshire, how a hippy with ahippiemobile offered R. Shlomo a ride to the airport, thiswas at the end of a snowstorm with the roads very icy, and Itried to get R. Shlomo to turn down the hippy and take a ridewith the Schaefers, who had a good car, with snow tires; buthe said, no, I have to go with him.  --sa}
l1
	And it's late, it's late, it's so late.  The night is gettingdarker and darker.  It's maybe even too late for the evening prayer.           
l2
{Another story that I've recounted elsewhere.  On erevShabbat, R. Shlomo davened Mincha quite late.  So one time,at Modi'in, he tells of a Yekke, who is asked to join thelate minyan for mincha, and says, I davened Mincha yesterday.--sa}
l1
	But suddenly the holy Karliner says -- this is where it is.
	The end of a little village, there's a little Kretchmer, a littleInn. 
	The hasidim knock on the door.  An old man, maybe 100, maybe 200,and maybe eternal, opens the door and he says, What can I do for you,friends.                             
	And they said:  Tell them we are Karliner hassidim, and the holyMaster wants to offer the afternoon prayer here.
	"Ah, thank you so much for coming to my little Inn, it's mygreatest  joy."
	And you know my beautiful friends, the peasants in Russia they goto bed very early.  They go to sleep together with their sheep, wihttheir dogs, with their horses. 
	And everybody knows in Karlin you pray with all your heart, withall your soul, with all your strength.  Holy Reb Moshe Karliner onceasked his father:  If you yell when you pray like someone was standingwith a knife over you -- is it yelling loud enough for prayer.  And hesaid:  Yes, it's good enough for the beginning.  But after that --?there's? so much more.

	But can you imagine -- the hasidim obviously were aware,  this isa very special place.  This afternoon prayer -- has to reach heaven.
{1200}
	Was a summer night -- the windows were open -- the hassidim prayedlike never before -- their yelling, their crying, woke up thepeasants.   And those little peasants thought, if there's someoneyelling in the middle of the night, it's a fire.  And you know inRussia in those days how dangerous a fire was.

l2
{Well, I was at New Buffalo in spring 1968, when the bales ofstraw blocking up the unfinished wall of the Adobe caughtfire.  Just a little fire, but you can't catch a straw fire. It jumped to the wood roof, and by the time the fire trucksarrived from Taos, 10 miles away plus a mile on the ArroyoHondo dirt road, the house had burned up, with everything init.
	With some encouragement from some of the Indians at Taospueblo, we decided to rebuild the house on the samefoundations.  But that's another story. -- sa}
l1
They all came running, with little buckets of water.  But when theyarrived in the inn they realized, yes, there is a fire, but adifferent fire.  It's not a fire which consumes, it's a fire whichrebuilds the world.  It's not a fire which separates, it's a fire ofprayer.

	You and I know, the holy ISHBITZER says, on Sinai, G_d gave us HISteaching, we learned it, but the whole world didn't learn it.

--------------------------------------------------------------
l2
[R. Shlomo makes this point in one of the published tapes ofhis songs; =sh_hz105

3)  HUA ELOKINU         P100   

YOU spoke to us once on Mt. Sinai but the whole world did nothear YOU. So we are asking YOU , ALMIGHTLY, {Hebrew} speak tous just once more let us hear YOUR VOICE just once more, butthis time ______\ let the whole world see it, let the wholeworld hear it, and we promise YOU, YOUR VOICE will _____ wepromise YOU that the whole world will know that YOU arethere, that you are our  G_d .  So therefore {Resume song} 

-----------------------------------------------------------
l1


	The holy Ishbitzer says:  When you really pray, even a person whodoes not understand your language, standing next to you, is alsopraying. 
	Some day the whole world will pray together. 

	So the peasants, when they arrived at the Inn, and they heard theHassidim pouring out their hearts before the ONE, before the only One-- they all started yelling also.  Can you hear their voices -- it was so holy -- it was like after the Messiah had come.
	After their prayers, the peasants ran home to bring apples andgrapes.  To show their love to the Rebbe.  They all ate together, andthey drank a little bit together, they blessed each other.  And maybeif there's still a little love in the world -- it's from thatafternoon prayer.

	The holy Karliner got back on the carriage.  And before he left,he calls over the old man.  He says, Friend, so, Nu, tell me already. 

	So this is what the old man says:
	Rebbe I'm 107 years old.  I want you [to know] today, exactly  100years ago, the holy Baal Shem Tov was here, the holy Master.
I was 7 years old.  It was my grandfather's inn.

	It was like today, the hassidim came very late, and they prayedwith all their hearts, with all their souls.  They prayed for Israel,they prayed for the world.  They prayed for the living, they prayedfor the dead.        
l2
{Well, Little Joe Gomez once said to me:  Dead don't need ourprayers.  --sa}
l1
They prayed for heaven and earth.
	And the peasants came running.  And their voices reached heaven,like never before.  Then they ate together something, and blessed eachother.
l2
{Well, that does seem to be the usual procedure in Genesis. -sa}}
l1
	And the Baal Shem Tov got back on the carriage.  Called me over. Put his holy hand on my head, and this was what he said:  	My {Yiddish:  tai-ye?} yiddlele, my sweet little boy, remember,exactly 100 years from now, the same thing will happen.  A Rebbe willcome, a holy master, and he will offer the afternoon prayer.  And allthe peasants will come, they'll wake up.  They will pray together. Please tell them, we were here before.  We were here before.

	So this is my wish, my prayer, for your children,  my children. 
	Let us all get together, the whole world, wherever you are. Whoever you are.  Let's yell together, pray together, pour out ourhearts together.  {1300} Just remember, all the good people of theworld were here bere before us.  They prayed for us, they prayed withus.

	Let the day be soon, when the whole world will get together 
in Yerushelayim the holy city.  For this is what the prophet says:{Singing:}  For my house is a house of prayer for all nations. 
{Hazzanut cadenza, with Hebrew text.}

{Singing:  Niggun:  Familiar:  Shomer, shomer, Yisrael.

	You know children, when they yell at night, you know what they'retelling you:  Don't you remember -- don't you remember how you wereyelling, when you when you were a little girl, or when you were alittle boy.  Don't you know you were here before me.   
	
{Resumes singing}

	One minute a day, pour out your heart -- connect yourself to thewhole world, connect yourself to your children, to the one G_d, to theliving G_d. 

END RECORDING {1371}:  About 43 minutes. 
END TAPE:  {1472)
END PASS 2.
END PASS 3, PROOFREAD

[Ie, recording stopped at about 41 minutes.]

================================================================ =
.p
ANOTHER VERSION OF THE 
KARLINER MINCHA STORY, FROM BEST OF, VOLUME III, 80s
Tapes copyright, circle-P, circle-C, Noam Productions Ltd. Jerusalem.

{START THIS STORY, BEST OF, 80s, SIDE B,}
Side B starts with story, Shabbos Candles.
Story ends with niggun.
Start Karliner Niggun, introducing story of Karliner Mincha.
{500} = 11 minutes:40 seconds from start of tape:          
R. Shlomo interrupts his singing to say:  This is a Karliner niggun.                                
I thought I'd transribed it, but don't find 'Karliner' in =sh_samut +=sh_samu2 + =sh_samu3
SO:  ADD TO =sh_samu4 as {sa77}
{sa77}
Karliner Niggun:
From Best of SC, Volume III, 80s; Tape 2, Side B. 
Tape copyright, circle-C, circle-P, Noam Productions Ltd. Jerusalem                                                  
3/4, Stately  

In some cases, I use (x) to indicate a grace-note, as in bar 1 hear.
The niggun begins on the last beat of an unstated measure; I put thatnote in squiggles at the end of the line preceeding bar 1, but repeatit, for clarity, at the start of bar 1.

l7
                                                            {B^}
 B^  /  (d^)D^ D^ D^(d^) / (e^)E^ E^ E^  / d^&(c) B^ C / D^2 B^ [bis]
                                                         D^3  
        (f) F  C  D^     / (e^)E^ D^ C(c)/ B^     D^ F / B^3  

l1
{PASS 2, PROOF}
    {511}
	Now again, Neshoma-le and Dari, and all of you beautiful chidren,all of you beautiful people:

You know:
	All the big Rebbes, all the great holy masters, the greatluminaries, everybody had their own way of serving G_d, everybody hadtheir own way of serving humanity.
	Karlin -- gvalt, what a dynasty, what holiness.
	In Karlin, they put their whole energy into praying with all theirheart, with all their souls [sic, souls].  They're yelling.  	At onepoint, the heilige Rebbe Reb ?Moshe? asked his father, Reb Aharon:  Ifsomeone yells, when he prays, like if someone would stand with a knifeover him, is that enough yelling.  He says, yes, it's good enough forthe beginning, but after that --- so much more.

	So you see, my beautiful friends:
	That in Karlin, like a lot of big Rebbes, the afternoon prayer isoffered very late.  

	So one late afternoon the Rebbe comes in in order to pray theafternoon prayer; but he says, No no no, we're not praying here, wehave to go to a certain place.  Harness the horses and you and I -- (Ihope you can see it together with me, and I togeher with you -- we'retogether with our children) 

	Tthe hassidim harness the horses -- they all jump on the Rebbe'scarriage -- it's getting darker, darker, darker -- yeah, but also morelight, more light, more light -- the moon looks different, the star[sic, star] looks different, the whole world is beautiful -- they'redriving -- but it's really late -- the hasidim say, Rebbe, it's timefor afternoon prayer -- He says:  Not yet, not yet.

	They're driving, over mountains, over valleys, through littlevillages.  One of them say[s], Rebbe, it's midnight.  Rebbe says, OK,the next village we'll stop.  We'll stop at the outskirts of the city. There's a little Kretchmer, a little Inn -- we'll stop the horses.
	And an old man, maybe 80, maybe 90, maybe 120, comes out, and hesays, Friends, what can I do for you.  And the Rebbe says, Please,give us permission to offer the afternoon prayer at your Inn.
	Was summertime, windows were open.  And I don't have to tell you: -- in a little village -- at night -- it's quiet --

	And here the hassidim began yelling on top of their lungs -- andall the sweet little peasants {600} are woken up from their dreamland,and they hear yelling, they were sure it's a fire, because in Russia,G_d forbid, 150 years ago, a fire destroys the city.  Everybody got upfrom their beds, in their pyjamas [!], and took water.  They ran overto the Inn.                   

	When they came to the Inn, they realized -- Yeah, there was afire, but not a fire which destroys, but a fire -- a fire which canrebuild your heart, your soul -- a fire which lasts forever.
	But you know, my beautiful friends, the Ishbitzer says:  When youstudy, and the person next to you doesn't know what you're studying,nothing happens to him -- or to her.  But when you pray with all yourheart, even the person next to you who doesn't know anything, has topray with you.  
	So all the peasants began yelling on [sic, on] the top of theiryoungs,  they began crying and begging from the deepest depths oftheir heart, like never before.  It was like after the Messiah's come-- does not the prophet say,` MY house is the house of prayer for allnations'.
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[OK, today I make mention of my most carefully selected sin.
At the High Holidays, especially Yom Kippur, at the OldSynagogue in Rhodos, I took it upon myself to keep out thegoyim.   Very occasionally I would let a few special folksstand outside the open door/open windows, on the portico.]
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	Want you to sing with me:
	One day, one day, the whole world will be in Yerushelayim:  We andthe peasants, the peasants and the world, the world and G_d, we'll allpray together.   

{Singing, hazzanut style:  Hebrew:  worth getting the tape just forthat. }

	All pray together.  At the end of the prayers, they were dancingtogether.  They were just one -- one heart, one soul.  The peasantsran home to bring apples and grapes, and fruits for the holy Rebbe.
	It was late.   The Rebbe says, it's time to go.  He blessed thepeasants.  They all sat on the wagon.  
	And one second before they took off, the holy Karliner says to theInnkeeper, So, Nu  -- what are you waiting for, tell me already.
	He says, Rebbe, today is my birthday.  It's my 107th birthday.  Iwant you to know, 100 years ago, the holy Baal Shem Tov was here. {700} I remember it like today.  Was midnight, the Baal Shem Tov came,and he says, I'm offering the afternoon prayer.  They yelled on top oftheir lungs, and all the peasants came.  And they prayed with them,they danced with them; and then they blessed each other.  The holyBaal Shem Tov was about to leave.  He called me over, he put his holyhand [sic, hand] on my little head.  And he says, my dear little youngmay, may ?taie? {Not, as I thought in =sh_rp3g above, 'toira' --Yiddish for sweet?} kind [Yiddish, kind, child] , my suisse [Yiddish,sweet] kind, remember:  exactly 100 years from now, it'll be liketoday.  A holy master will come with his followers.  And they will crylike never before, and all the peasants will join them, they will prayand they will dance together.  Please tell them, I was here before.
{Whistling}
	You know my beautiful -- parents, fathers and mothers -- do youknow that your parents left a message:  Tell your children, we werehere before.  Every Friday night, I could hear my father telling me: I want you to know, my father, my mother, were here before.  When youstand by the holy Wall, you can hear their voices, Abraham, Issac,Jacob, the four mothers [or: 'foremothers'] telling you, we were herebefore.
	Want to bless your children, my children:  Please only go toplaces where the Baal Shem Tov was there before; our holy fathers andmothers, and all of Israel were before.   And when you go to a newplace -- spiritually, mentally, divine-ly -- I want you to leave amessage, for your children:  tell them, we were here before.  You andI, you and I.  Someday all the peasants of the world, you and I willdance together.  Let it be soon, let it be soon.  {800} I want to bethere with my children, and you with yours.  Let us see the day whenthe world will be one.
{Whistling}
{END  {815}; about 21 minutes from start of tape. 
{END PASS 2}
{COMMENT:  There are a few lines in this version that ought to beincorporated into a consolidated edit.
Note that R. Shlomo's stories always have a point, a context; thatgets lost, at least on an explicit level, when they are excerpted fromtheir surrounding teaching. }

N.B.:  A quick search shows a story, Reb Shlomo of Karlin, inHBG/I(5)d (Holy Beggars' Gazette, Vol. I, #5); 1 page. 
A tale also occurs at =sh73av15, which is apparently identical to=chuppah1.txt; I think the former was just my rename of the latter. It is HLP 5733, titled T'u b'Av Wedding Torah from the Rebbe.
I find many references to Reb Shlomo Karliner, and to other Rebbes ofKarlin; many of those references are subsequent to the excerpts Icollected 10/94 in =reba1094 + =rebb1094 (==\rebbes94)


=================================================================NOTES ON SOURCE AND OTHER POSSIBLE TRANSCRIPTONS:

I had though I had seen this cassette released commerically
maybe with a white cover and black line-drawing of R. Shlomo; but Idon't find that I've listed it.

[N.B.:  I'm told this tape my previously have been transcribed;possibly by NC?.  

Again, I assert no claims to any of my transcriptions; one only hopesthat they may be helpful.  

But input documents should note their source, for reasons ofscholarship and accuracy, and to reduce duplicate effort; especiallyas input documents are often retitled.]

I find listed  output: 
WITT COLLECTION:  Output with no input from the Alon Teager crash ofthe 5.25" Drive:
Output: X2 pp2, "Joy and Oneness" 
probably a con-incidence in title; 
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in any event, a full transcript would be about 60K,which is about (1 page = 60 lines x 60 characters = 3600chars; 1 byte  1 character; hence 14 pages singlespace. 
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.p



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{Interjection, sa:  A teaching from A Treasury of JewishFolklore (which was just about the only Jewish book I readuntil I was over 13:
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It was taught in the University of Chelm:
	Which is more important, the sun or the moon
		The moon.
	The moon?
		The moon.,
	Why?
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The sun shines only in the day.  But the moonshines at night, when it's really needed.}
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