;.l1,6,60,66,1,0,10,75,192,2,15,20,25,127,10,0,
=sh_shab1

With interjected notes; but most are dropped out from the text anddown below the *** mark.  {sa0}
{[sg*='sour grapes comments'; a brief musicologicischelike critique of the Jerusalem Star like accompaniment}

Counter Note:  I'm now using my Genuine Antique COMPUTONE 2-fingeroperated table-top cassette player; the CCOUNTER of which runs to{C921) for a TDK Type I 90-minute tape, which is 47 minutes. 
The End postion on the ASPEC, which I've used for nearly all othertapes, is about {1475}.  Correlations of CCounts to Tapetime willbe in =ccounter. 

Transcription of teachings from commericallly published tape:
R. Shlomo Carlebach:
Jerusalem Star:  Shabbos in Shomayim:  Shlomo Carlebach:  TheFinal Album

This tape seems to be a step-by-step how-to-do-it guide toShabbat:
Tape 1 addresses the Psalms of Kabbalat Shabbat, and L'cha Dodi.


Copyright Circle-C, Circle-P, All rights in Israel reserved byNoam Productions, Jerusalem; Tel: 02--375-944; FAX: 02--651-1703;
Worldwide rights owned by Jerusalem Star, inc., 130 FishervilleRd., Willowdale, Ontario, M2R 3C2, Tel: 416--736-4478

[GENERAL EDITORIAL NOTE:
 In all the teachings on these Jerusalem Star recordings, R.Shlomo at some points goes from plain narration into a sort ofhalf-singing narration.  In the latter, he frequently repeatsphrases, to enhance the oral presentation.  In such instances, Ifreely omit repetitions, without flagging my omission of arepeated phrase with an ellipsis.
	In almost every other case -- I don't recall an exception,but I was less scrupulous when I started transcribing/edittingthese teachings, ca. 1988-1990 -- when I omit words, I flag thatwith an ellipsis, and when I interject words, I flag that with[brackets ].

Contents, as listed (not entirely accurately) on tape:

Tape 1: Side A:
1. Clouds of Shabbos
2. Fixing the 6 Days 
3.  Friday night Nusach
4.  Story of a new Song
5.  Mizmor Shiru
6.  The Last Niggun
7.  Mizmor Lidovid

Tape 1 Side B:

1.  Licho Dodi
2.  The Alter Rebbe and Reb Levi Yitzak
3.  Lo Salvoshi
4.  Thoughts from Reb Zadok Hacohen
5.  The Shpole Zayde
6.  Boiee Vishalom
7.  Mikolos
8.  Hamavir Banav

Tape 2 Side A:

1.  Ufros Aleinu
2.  Vishomru
3.  Yisgadal
4.  Angelic Thoughts
5.  Sholom Aleichem
6.  Aishes Hayil
7.  Kiddish Thoughts

Tape 2 Side B:

1.  Moishele Good Shabbos
2.  Memories of Modzitz
3.  Kol Mikodesh
4.  Baal Shem Tov Thoughts
5.  Shabbos in Shomayim.

-------------------------------------------------------------
Tape 1: Side A:  {000}-{C000}
1. Clouds of Shabbos  

{Starts with no introduction}
{Voice sounds rather youthful; so this may have been leftoverteachings recorded before 1981 (if the 1991 set included 'ShlomoShabbos' billed as 'the first new record in 10 years).

Ah, the world is so beautiful, the world is so beautiful.  I wishevery Friday night I could take my children and my wife by thehand, and my husband, and all of us, mamash, go out, into the holyfields -- and receive Shabbos.

And here I want to share with you an unbelieveable story:

You know, very few Rebbes had the privilege of being called`Holy'.  Much as they were very holy.  But to be called 'Holy' bythe other Tzadikim -- was very special.

  There was one Rebbe -- the Heilige VIZHNER -- our hearts shiverwhen we just mention his holy name --  he was a descendendent ofthe Maggid of Mezrich, and he was really, a descendent of KingDavid.  In a certain deep way he restored a little bit the Kingdomof G_d, the Kingdom of King David.  
 
{REFERENCE: (sa): 
[All my references to Hasidic rebbes in these transcriptions arefrom the following source:]

Avraham Yaakov Finkel's The Great Chassidic Masters (Aronson,Inc., Northvale New Jersey, 1992) lists for the Dynasty of KossovViznitz:
3rd. generation:R. Menachem Mendel Hager of Vishnitz, 1830-1884
4th generation: R. Baruch of Vishnitz, 1845-1893
5th generation: R. Yisrael of Viznitz, 1860-1936}

You know, there were Rebbes who were teachers, and then there wereRebbes who were kings.  The Viznizer was a king. 

Ok, today, thank G_d, we have a 7-for-7 [the Boing 747, sometimesknown (to me) as the 707 ] and a Concorde, but this is about 180years ago. [ So apparently R. Shlomo is speaking of the firstVishnitzer Rebbe ].  The heilige TZEMACH TZEDEK, the presentLubavitcher Rebbe's great-great grandfather, 

[REFERENCE:  {Quote from Finkel, 1992}: Dynasty of Lubavitch:
"3rd generation:
R. Menachem Mendel of Lubavitch, the Tzemach Tzedek, 1789-1866 ]
4th generation [a]:
R. Baruch Shalom of Lubavitch, grandfather of the presentLubavitcher Rebbe, 1804-1869
4th genreation [b]:
R. Shmuel of Lubavitch, 1834-1882
5th generation:
R. Shalom Dov Ber of Lubavitch, 1860-1920
6th generation:
R. Yosef Yitzchak of Lubavitch, 1880-1950
[cited in my transcriptions as 'the Old Lubavitcher Rebbe']
7th generation:
R. Menachem Mendel Schneerson, present Lubavitcher Rebbe, born1902" ]

wanted so much to be in Vishin.  Because, I want you to know, allthe tzadikim, all the holy Rebbes, went to the holy Vishner.  
	But somehow he [the Tzemach Tzedek] was already old, andcouldn't do it.   So he said to one of his biggest hasidim, RebIssac Komler(?), the heilige Reb Issac Komler -- please -- makeyour way to Vishnin -- Vishnin was near Kiev, was in [the] Ukraine-- and Lubavitch is in White Russia -- and -- be there for oneShabbos, and tell me what's happening. 
                                                       

	And everybody knows, there were certain times when nobody waspermitted to be in the Vizhiner's room, together with him.  Andone of those special times was a few minutes before Shabbos.  Butthe heilige Vizhiner was told, that the Tzemach Tzedek sent aspecial young man to be with him.  So he sent word to him, come tobe with me, 10 minutes before licht-bentschen.  10 minutes beforeShabbos.  

	And you can imagine -- ?how? Reb Issac Kommler preparedhimself -- .  And he was certain -- 10 minutes before Shabbos --he'll walk into the Vizhiner's room -- the Vizhiner is sittingwith his schtreimel [here pronounced, schtreimel, not streimel ],and most probably he is going over the parsha of the week,preparing himself for shabbos. 

	But -- it wasn't so.  
	He's ushered in -- to the holy room of the holy Vizhiner --and here the Vizner's -- smoking a pipe.  And the whole room isfilled with smoke. Mamash, the Viziner is smoking out the world.  The Viziner is burning the whole world, with the incense of theHigh Priest.  

{Comment (sa):  Others do likewise. }

	It's getting later later later. Reb Issac Kommler's sittingthere -- in silence -- shivering inside -- 
{sg0} 

 -- but -- even Oy yoy yoy it's getting later(?) [or: 'latebefore'] shabbos, only two minutes before shabbos.  And theViziner is still smoking his pipe.
	Exactly -- the time of licht-bentschen -- to the split-second-- the Viziner put out the pipe -- and says to him, ?Rusche-zeGaon?, ?rusche-se? [R. Shlomo does not translate that -- ?Cf. Ger.'raushchen Sie',  `bestir yourself'?]  great rabbi, come with meto the window -- like to show you something.

	You and I -- closing our eyes, and going with them -- Gevalt-- wish one time in my life, I could -- take my children to thatwindow -- 
	Listen to me:

	The heilige Viziner looked out from the window, and he saysto him:  Young man -- do you see -- can you see -- the clouds ofShabbos -- {Singing:} can you see the clouds of shabbos.  Can yousee the clouds of the weekdays making place for the clouds ofshabbos.  Can you see the sky of the six days of the week makingplace for the sky of shabbos.  Can you feel the wind.  Can youfeel the wind of the six days of the week making place for thewind of Shabbos.  Can you see the whole world , the world of  thesix-day of the week, making place for the world of shabbos. 
	Good shabbos, good shabbos.  

	Lcha   dodi, likras kalla, p'nei shabbos, nkabala.
	L_KhaH DODI  L_QRAT KaLaH, PNeI  ShaBaT   N_QaBeLaH

	?It was said? by the Komler, who tells the story all hislife.  And he said:  One time in his life, 

{at this point the honky-tonk plastic piano player hits the keyswith a bit of vigour, just as R. Shlomo drops his voice to giveover the deepest part of the teaching } 

_______ ?he saw? [or: ?it was?] shabbos -- real shabbos. 
-------------------------------------------------
#
{The next section is a bridge, about welcoming shabbat.
{Whistling}{sg0a}
{C100}
{R. Shlomo hums and sings niggun for the 4th day}
{R. Shlomo, half-singing:}
Good Shabbos, Good Shabbos
{300}
Heilige Shabbos, Suisse Shabbos, Gut Shabbos, Gut Shabbos.
Shabbos, my beautiful friends, beautiful brothers and sisters.
All week long, maybe we are not like a king, like a queen.  Butthen comes the heilige shabbos, the sweetest shabos, and everyJew, every man, every woman, every child suddenly becomes a kingand a queen.

{Comment:  This passage does show that, in appropriate contexts,R. Shlomo took pains to use not merely non-sexist but also nonage-ist terminology.}

And this is the way we receive the holy Shabbos:  We say:
We're going to greet the holy Shabbos.
You know, when a king is coming, when a queen is coming, we go outin the field {a whumpf of synthetic bliss in the background} togreet them.  
Gvalt all week long, all week long, I am waiting shabbos, all ofus.
So brothers and sisters, wherever you are, join me.  And pleasetake your children by the hand, and let's go out and greet theshabbos.
{Comment (sa):  This teaching is on a most elementary level, so itseems that it was not given at the same time as the preceeding.}
{Singing: L'chu n'ranana (BZ Shlomo Shabbos, #3)}
{Some hazzanut flourishes.}
{400}                      
---------------------------------------
	{427}={C167}

2.  Fixing the 6 Days  
3.  Friday night Nusach
4.  Story of a new Song
{These 3 topics are intermixed}

-	Ok, my beautiful friends:
	You know, the psalms we're singing, every psalm 
[of Kabbalat Shabbat (Psalms 95, 96, 97, 98, 99, 29, (The Psalmfor Shabbat is Psalm 92)]  ] 
is fixing one day. 

L'chu n'ranana 
L_KhU N_RaNeNaH (Psalm 95)
is fixing Sunday.  

Then we come to Monday. We ?can? 
Shiru ha_L'Shem sh'hodesh.  
ShIRU L_'' ShIR HaDaSh (Psalm 96)


Every Friday night, we'd like to sing a new song; and this is thestory. 

	The heilige Reb Chinoch of ALEXANDER, 
[REFERENCE:  I can't locate reference ]

told the story:

In Polish or in Russian -- there were [the word] `chazan' [Polishor Russian word for a certain type of tax, but homynym withYiddish 'chazan', cantor'] and `Kazan' 

[REFERENCE: apparently R. Shlomo is not sure whether the word wasin Polish or in Russian, and whether it was 'chazan' or 'kazan'  - I don't have my Yiddish dictionary handy] 
{And in this transcript I'm trying to make clear how theseteachings must be annotated with references. }

mmeans a certain tax.

	So a Cossack walks in to a yid, to collect his tax.  And heyells, "Hazan!" -- or "Kazan!"  -- and the wife says to herhusband, Don't you understand, he thinks you're a chazan, sing hima song. 

{From which we learn:  The mitzva of heeding one's wife ain'tlimitless. }

	And the yid begins to sing.  The Cossack take out the whip.And hits him.  Whips him.  And the wife says, Oy, I think he wantsanother song.
	And each time he sings a song, and the Cossack whips him, shesays, I don't think he likes -- he doesn't like this song, singanother song. 
	Finally the yidele is dying, from all the whipping.  At thelast moment, he says to his wife:  You know what I think -- hewanted a new song.                              

{Comment (sa):  If this ain't a stupid story, I don't get thedepth of it.}

5.  Mizmor Shiru
{A nice piano background, though probably not for anyone over theage of 4 }

{R. Shlomo singing:  Shiru ''}
{500}
{Hazzanut, overlaid with synthetic shlock.}
{C200}

?Oh? We're coming to the [the Psalm for the 3rd day, which is]Tuesday.  And each time we sing a psalsm we're lifting up thewhole day.  Lifting up everything we did on that day.  We'refixing the not-so-good, lifting up the good.
{R. Shlomo singing the Psalm:}
{600}
{So far, this seems a rather lacklustre tape.  R. Shlomo's voicesounds tired.}

[[We're coming to Wednesday.]]
{R. Shlomo singing niggun for 4th day.}  {Voices, real orsynthetic, in background.  }
{C300}
{Hazzanut cadenza}

Let me share with you sommething, my beautiful brothers andsisters.
Here we are singing from the holy psalms.  And we ?are also?dancing, the trees are clapping hands.  Doesn't this(/) soundcrazy to you a little bit:  what does it have to do with shabbos. And -- why do I need the rivers to clap hands.  
	And this is what I want to tell you. 
                                                              
{I THINK I RECALL HAVING INPUT THE FOLLOWING TEACHING, I THINKFROM ANOTHER TAPE, PROBABLY A PUBLISHED TAPE}

	It's a tora from the holy master Reb Nachman.
	You know, my beautiful friends, the way we are living, oneday, I'm so good; the next day, I'm in the lowest dumps.   One dayI'm so happy, the next day I want to commit suicide.  
	I want you know, nature -- nature is very real.  When a treesees, I'm happy, the tree says, hey, wait till I see you tomorrow. One day I say, ?Ah _____?, I'm so holy, and the river says Hey,wait until tomorrow.
	You know, one day, one day there'll be a great shabbos, anever-ending shabbos.  One day the whole world will be good,forever.  One day there'll be joy forever.  

{Half-singing:}
	So every Friday night, when we receive shabbos, I'm crying,I'm begging: Master of the World, let it be forever, let it be forreal.  
	You know my beautiful friends, so many houses are broken, somany hearts are broken, so many windows are broken -- becausenothing lasts forever, nothing lasts forever. But this shabbos,let it be, let it be {singing full voice}, let it be forever, letthe rivers dance, let the trees clap hands. 

	Wherever you are, join me:
{Whistling:}

Right now we are singing the Psalm on Wednesday.  And everybodyknows, everybody knows, the rays of Shabbos, the light of Shabbosbegins to shine, on Wednesday, ?the? day _______ .  So we arebegging, we are crying, before the ONE, let it be, that thisshabbos is forever, let us hear the great trumpet, {Hebrew}, letus hear the great trumpet, let us hear the great message, from nowon everything good and holy will be forever.
{Singing the psalm:}
{C400}
{APPARENT BREAK}            

{Whistling, hazzanut style}     
	You know, my beautiful friends:
	One night I was standing by the holy Wall, and I met an oldyiddele who came from Russia.  And he told me that he heard fromhis grandfather, who heard from his grandfather, who heard fromhis grandfather, in the name of the holy Baal Shem Tov, that theway we're chanting the prayers on Rosh HaShana/Yom Kippur, that isthe way, that is the way, they were chanting, they were singing,in the holy Temple.   
	And then he added, then he said:  You know, the nusach ofShabbos, is just a little bit, a tiny bit, a little bit, remindingus of the psalms [or: psalsm; or maybe 'sound']   of the holyTemple. 

So sing with me, wherever you are.
{Singing:}
Sing with me, wherever you are:
{Singing:  Hazzanut cadenza.}  {Annoying synthetic backgroundmusic.}                                         
{C500}

Now comes Friday.  And this psalsm is the history of the world,the history of the Jewish people, and the history everyindividual.  YOu have to go through so much:  through fire,through water, through tears, through oceans, broken houses,burning houses, broken hearts, burning hearts.  But at the end, atthe end, there'll be peace in the world.

And join me:
{Singing:  Mizmor L'Dovid: BZ #7} {sg0b}
{C600}
Listen to me, friends:
All of us -- although there are still some people who [are] reallyon a high level -- most of us -- every day we're learning a littlebit -- ?But two of us? [Or: A Toira Yid ]is learning constantly,,all the time -- And I don't mean just learning from books -- AToire Yid, a person who's learning all the time, with his heartopen, his eyes open, every minute, every second, they're learningnew things, they're feeling the deep revelation, they're feelinghow deep life is.  
	So we say: {Hebrew:}  Master of the World, let me learn Torah non-stop, let ME become a non-stop person {Hebrew}, let me be partof bringing peace to all of Israel, to the whole world.

Join me, all of you, wherever you are:

{FADE OUT} {C646}
{END TAPE 1, SIDE A} {C656} 

----------------------------------------------------------
{START TAPE 1, SIDE B}
{C000}
{Singing:} {Quite a bit more vigorous.}

Ok, my beautiful friends:
Now we come, after we fix the 6 days of the week, ah, slowlyslowly, we're getting ready for the holy Shabbos.   And you know,my beautiful friends, we are wearing so many masks over our face[or: 'faces'].  There are some people who cry all the time.  Thereare some people who smile all the time. {san1a}

But nothing is for real.   You know, shabbos -- gotta be real. But we are afraid to be real.  But then comes Shabbos, and: Master of the World, I say, give me a shabbos-dike face.  Let myface reflect my inside.  And everybody knows, in Hebrew, `face'and 'inside' is the same word.

{REFERENCE: (sa): 
{QV Etymology:}  PaNIM:
Klein, A Comprehensive Etymological Dictionary of the HebrewLanguage for readers of English:
PaNIM, face, countenance, ; According to some scholars, PaNIM isorigionally the plural of PeH (=mouth.) Cp. L. os, gen., oris(=mouth, face). }
PNIM {Same word, differnt nekuda under the Peh} 1. Post-BiblicalHebrew:  inside, interior; 2. New Hebrew: text.  Probably backformation from PNIMaH

But nebech, {tape-lurch} we don't even have faces any more.  Yes,we have eyes, and a nose, and a mouth.  But it's not a face.
	So, Friday night, we start singing us:  Sing l'cha dodi,likras kalah. My best friend, my best queen, my best bride,shabbos, let's go and greet the holy shabbos for real, let my facebe real. Let my face be real.

	And then the first few parts of Lcha Dodi is still gettingout of the world, getting out of sadness, getting out of tears. And, by most hasidim, it was a custom, to sing the first part,with a little bit of a slow melody.
	And permit me to sing with you, a little bit:
{Does not sing; apparent tape-cut}

	You know, in former good days, the great kabbalists, wouldreally go out in the field, leave the city, go to the field, andreceive shabbos directly from heaven. 

	So wherever you are, close your eyes, and lets go out intothe field.
	Ok, I'm taking my children by the hands, take your childrenby the hand, let's take the whole world by the hand.

{R. Shlomo  singing L'cha Dodi: a very soft, lovely rendition:  tothe tune of Ka Ribon Olam -- }
{ I'm not sure that I haven't heard this performance on anothertape, probably also Jerusalem Star.}
{C100}

Ok, my beautiful brothers and sisters:
We're coming to the second part of L'cha Dodi:  Ah, mamash,whoever had the privilege of davening with all the hasidim,  with___[?free? or ?real?]  yidden -- ah, after HiTXORRI [Lcha Dodi,Verse 5, lst line; `Wake up!'; R. SC proounces it with a heavyAshkenazi accent, Hisori}  after you wake up, after you can seethe great light of shabbos shining into you -- ah, there's no morestopping -- so we say {Hebrew: Lcha dodi verse 6 Line 1: LAOTivOShi V_LAo TiKoLMI, Ashk. pron. lo  sivoshi vlo sikolmi,Metsuda tr: 'Feel not ashamed or humiliated',  } -- don't beashamed, and don't wait --                             

	You know friends -- you know what our problem is -- we areashamed to be the greatest people in the world.  Everybody isashamed to be as good and as holy as they could be.  We all areashamed to show -- how unbelieveable godly and divine we are --and then {Hebrew, cited supra:: V_LAo TiKoLMI,} -- whenever wehave an awakening inside in our hearts -- to be so much better --we always think we'll wait till tomorrow.  
	And you know, my beautiful friends -- without gettinginvolved in politics -- you know how many moments the holy Landhad already where we could have -- mamash -- Fixed everything inthe holy Land.  There were moments when we could have made peacewith the whole world, but we didn't -- we didn't take care of thatmoment. 

	So the second part is when they(?) {I guess this is areference to the 'hasidim'; but it might maybe be heard, or havebeen intended 'we', or 'I'}  really begin to fix  the world -- I say {Hebrew, cited supra: LAO TivOShi}:  I tell myself, I tell allof Israel -- don't be ashamed .  Don't be ashamed how holy youare.  Don't be ashamed to see, mamash  -- to show the world --what yidden really are.              
	{Hebrew: V_LAo TiKoLMI,}} don't wait.  {Hebrew: Lcha DodiVerse 6 Line 1: BoKh YeChsi XaNII , Metsuda tr: 'in You will takerefuge the poor' [`of my people]'} -- and every Jew has to know --that the Redemption of the world depends maybe just on me. 
	Then I say, Master of the World, let there be no more evil inthe world -- and everything which is unholy, let it be far awayfrom us.  

{N.B.:  This is R. Shlomo's paraphrase, in the interest of peaceamong nations, of Lcha Dodi V. 7 Lines 1-3:  V_HaYO L_MShsaHShisIKh, V_RaChaQO KaL MKaLXaIKh; Metsuda tr: They will beravaged, those who ravaged you, and they will be cast far off, allthose who devour you'}

And Master of the World, let me rejoice with You, like a bride andgroom. {Lcha Dodi, Verse 7, last line: Metsuda tr: 'Your G_d willrejoice over you as a bridegroom rejoices over his bride.'}{san1b}

	And then one more thing, friends:
	And here I have to share with you an unbelieveable story.
	
	I'll tell you the story:
	Everybody knows, REB LEVI YITZAK OF BERDITCHEV,

[REFERENCE:  R. Levi Yitzchak of Berditchev, "the Berditcher", b.Hoshakov, Galicia (Poland) 1740; d. Berditchev, Poland, 1810;book: Kedushat Levi, first published Slavita 1798: "a classiccollection of hasidic thoughts arranged according to the weeklyTorah portion; it includes a commentary on Avot, and a number ofannecdots" [A.Y. Finkel, The Great Hasidic Masters, Aronson; fromwhich all my References to Hasidic Rebbes ]

 the heilige Reb Levi Yitzhak of Berditchev -- the holyBerditchever -- oy gevalt, was fire -- for him, there was no world-- was just one G_d. 
	The ALTER REBBE OF LUBAVITCH --
 
[REFERENCE:  I think the 'Alter Rebbe' is R. Shneur ZalmanSchneersohn of Ladi, the Baal HaTanya, 1745-1813; student of theMaggid of Mezritch [ and founder of the Lubavitch/Chabad  schoolof hasidism - sa]}]

[for him] there was only one G_d, too; but yet -- therewere(?)[was]  the world.      
	The Alter Rebbe was more like, let's say, 'civilized', if wecould put it in our wordd.  Reb Levi Yitzhak Berditcher, when hedavened, he was like Rebbe Akiva, and all the Rebbes said, RebLevi Yitzhak Beditchever had the soul of Rebbe Akiva.  He waslike, rolling all over the place.  The Gemora said, Rebbe Akivacould be found in one corner, the next minute was in anothercorner.  Alter Rebbe was in one place.

	So everybody knows, that the Mittler Rebbe --  

[REFERENCE:  Mittler Rebbe:  R. Dov Ber of Lubavitch, the 'MittlerRebbe', 1774-1827. ]

the Mittler Rebbe married the grand-daughter of Reb Levi YitzhakBerditchever, if I'm not mistaking.
	Anyway here was thing unbelieveable wedding, Reb LeviBerditchever, the Alter Rebbe -- and they're on their way to thechuppah, to the wedding canopy -- and the door is very small.  Sothe way holy rabbis are, everyone says, one says to the other, yougo first, you go first, they argue.  Finally Reb Levi Berditcheversays to the Alter Rebbe, ?so? let's go through the wall.  ?And?the Alter  Rebbe says, No, let the door become wider.

	And you know, my beautiful friends, there are moments whenit's enough to make the door wider; and then there are times, whenyou have to go through the wall.                              

	So Friday night, before we -- ultimately receive Shabbos,let's(?) say {Hebrew: Lcha Dodi Verse 8: YaMIN [Ash. pron.: yomin]V_SMoAL T_PROTzI, Metsuada and lit: 'Right and left you willspread out'} } Master of the world, if you want me to -- I'll gothrough the wall -- if you want me to, I'll make the door wider.  
	But the most important thing is {Hebrew: Lcha dodi Verse 8:XaL YaD AISh BeN PaRTzI, Metsuda tr: 'through the man descendedfrom Peretz [the son of Jodah from whom King David was descended]}} -- when Meshiach is coming, there'll be no more walls, no morewalls between us and G_d, and(?) no more walls -- between ahusband and wife and children -- and above all, no more wallsbetween us and the whole world. 

	And then finally we say, Boi b'shalom -- Master of the World,I'm ready for Shabbos -- my heart is cleansed from anger, my heartis cleansed from everything. 
{C200}
	And here I want to share with you, what REB ZADIK HAKOHENsays:
	But -- before I tell it to you, let me first sing:

{Singing:  L'cho Dodi}                         
	{C250}

Ok, my beautiful friends, brothers and sisters:

You know it comes to 'Boi b'shalom' -- we're turning over -- ourhearts, our souls -- we're turning back -- and I hope most of you,all of you, have been in a beautiful synagogue, where people davenwith all their hearts -- but Boi b'shalom, such a special moment. Everyone turns around -- and looks back.  
	And here I want to share with you -- two toras.  
	One is from Reb Zadok haKohen.             

	You know friends -- you know the difference between going fora walk, and moving out -- it's very simple.  Imagine, I go for awalk, and someone says to me, Hey, you forgot your furniture, andyour house.  I say, I'm not moving out, I'm just going for a walk. But if I move out, somebody says to me, Hey, you forgot something-- I'm going back.

	The beginning of the service, you know G_d makes it so easyon us -- G_d wants so much, but He makes it so easy.  At thebeginning it says, L'chu, n'ranana, -- 
[ REFERENCE:  First Kabalat Shabat Psalm, Pslam 95, LKU NRaNeNaH;Metusdah tr: 'Come let us sing'; ] 
Hey Moishele, Chana-le, Rivka-le -- how about going for a walkinto shabbos.
	So until this moment we're just walking around in Shabbos. But after L'cha dodi -- I don't ever want to go back -- I don'tever want to sink again, in lies, in materialism, competition, andpettiness.                                            

{N.B.: This is the first time I recall noting R. Shlomo using inhis teachings the words 'materialism' 'competition' 'petttiness'.--sa } 

I say, Master of the World, I'm moving into Shabbos.  Ah -- you'removing -- you better look back, maybe you forgot something.{san1c}

	So I'm turning around [when the Congregation turns to facethe door of the Bet Knesset upon singing Boi b'shalom].
And here's Reb Zadok haHokohen's tora: 

	I'm turning around, and I realize, Oy, there's so many thingsI didn't fix yet.   My past is so heavy.  How can I take it intoshabbos.
	But here, Reb Zadik HaCohen says -- and it's so specialbecause, at this tora his says, I received it -- from all thegreat kabbalists of the world -- this is what they say:
	How long does it take to fix your past -- how long does ittake to fix anything.  Yes, if I fix it -- might take 100lifetimes -- but shabbos -- I'm not permitted to do anything -- onshabbos, I'm just giving it over to G_d.
	The Reb Zadik haCohen says:
	I'm turning around, and I bow down, 

{NOTE: the congregation bow upon turning toward the door, as if towelcome the arriving shabbat, as bride {or as Presence of theDivine, as Shekina?} }

and I say, Master of the World, I can't fix my past, can YOUplease fix my past.  And I'm bowing down to say {slight tapelurch, maybe re-take}, G_d, Master of the World, I {`I'emphasized} can't fix it, only YOU can fix it.
	Then, on my right, I turn, again, and I say:  Master of theWorld, what's so good about my present, do I really know how totake care of my present.
	You know, my beautiful friends:
	Sometimes people ask you something, and we answer the moststupid answer in the world, because we don't even know what theywere asking us.  We make so many mistakes.  
	You know how much we need G_d, to help us every split second. Every time we open our mouth, we have to pray 1000 times:  Masterof the World, let me say the right word. 
	You know friends, we don't even know who our true Friend is. We don't even know who will(?) really love us the most.  And ifG_d  doesn't open our eyes, we'll never see it.
	So I bow down again
{Comment (sa):  I guess the minhag is that one bows three times,at each mention of the word Bo-i. }

I say, Master of the World, can you shine into me, the light ofShabbos, so my present should be the way -- Paradise-like, the wayYou it to be. 
[I'm not sure how to punctuate that sentence. -- sa]

	But then, my beautiful friends:
	Do you know the difference between G_d's soap, and the soapyou buy at Woolworth's: {REF (sa): Woolworth's 5 & 10 Store }

Very simple:  Ordinary soap can only wash you clean from dirt youhave already on you.  But for the future, you want to get dirty,the soap can't help you.
	G_d's soap -- shabbosdike soap -- can even prevent thatyou'll ever ever be dirty again; that you'll ever be low again.{san1d} 

	So I bow down one more time, I say, Master of the World,surround me with so much light on shabbos, that even my futurewill be so holy -- {seems to be a cut-off of sound on the tape forabout 4 seonds; maybe something was editted out.  Or maybe thetape I bought had a defect.}

	Ok, one more thing my beautiful friends:
	Most people, you ask them, how was your past life 
[that is:  how has your life been up until now]:  Oy, they beganto krechtz, to complain, they say, oh, it's so bad; hopefully inthe future it will be better.  And I ask them, what about yourpresent life.  They say, Oy, vey, I hope tomorrow will be better.
	Then sometimes I ask them, what's about the future: [Theyreply:] The future -- what future -- {R. Shlomo takes on the toneof an alterKaker:} when's future -- there is no future. 

	Want you to know, what a real Jew is:  this is what a realYid is:
	By l'cha dodi, when I receive shabbos, I turn around, I lookat my past life, and I bow down, before the ONE, and before theonly ONE, and I say, Ah, life is so beautiful.  Thank you foreverything.  Then I turn around, on my right side, I look at mypresent 

{Comment (sa):  So I guess the minhag is:  (if the Bet Knesset isfacing east:  bow to the west (back of the synagogue), then to thenorth (right) }

say, Rabbenu shel Olam, how do I deserve such a beautiful present. Everything is so good.

	And I want you to know, Reb Nachman says:
	{C363}
	Why are you krechtzing, why are you so sad.  Becauseeverything is wrong. But everything is only wrong because you areso sad.  
                                     
[CROSS-REFERENCE: Cf.: from =sh_onjmz: 
He also says, you are not sad because you're so sick, you're sickbecause you're so sad.  If you were happy, you would not be sick. It's no use walking around saying I'm sad because I'm so sick,you're getting sicker because you're so sad]. 

	So on Friday night, I want to fix my life, I want to fix theworld. 
	So the first thing:  I bow down to my past, I say, Master ofthe World, thank you so much, thank you so much, my life was sobeautiful, and so deep.  Then:  Master of the World, let me tastemy present life -- let me taste every second, the depths, theholiness, the sweetness -- that YOU're the Master of the World.
And then I say:  Master of the World, give me -- give me a clearprophecy, give me a clear vision to see, how beautiful the futureis --        

	Ok, now:
	Everybody knows, by the big Rebbes, was a custom, that theRebbes themselves danced by `Boi b_shalom' [ in L'cha dodi; thepoint at which the Congregation turns to greet the shabbat; atMeor Modi'in this is then followed by much dancing, to L'cha dodi,as I recall ] -- and -- sad enough -- today we don't have so manyRebbes -- but then, b'ruch HaShem, all of us, we are living in aworld, we all are little rebbe-les, and we all have to dance --and here's the story:

	The `Holy Angel', the `Malach' , the son of the MezritcherMaggid 

[REFERENCE:  R. Avraham HaMalach, 1740-1776] 

once a yidden would come to the Shpoler Zeyde for shabbos 

[REFERENCE:  R. Leib of Shpole, the Shpole Zeideh, 1725-1812;disciple of the Baal Shem Tov ] 

and everybody knows, that nobody in the world, of all theTzadikim, all the Rebbes, could dance like the Shpole Zeyde -- hedanced so greatful [I think sic, greatful, but maybe, and maybeintended: `graceful' ] he could dance -- he danced better than anyBolshoi dancer, better than any cossak -- 

	Now listen here's the story, my beautiful friends:
	The story is:
	You know, this was 250 years ago {C400} -- in those days, thenobleman, when he would rent a house or a kretchmer to a yid, andthe yid couldn't pay, nebech, he had no rent to pay, he wouldthrow him in a pit, keep him there, throw down from time to time apiece of bread -- he would be there for a few days, and maybe evenweeks -- nebech, he couldn't move -- then the -- noble-man --would make a big party, and a cossak would come, and they'd pullout the yid from the pit, and the yid was supposed to danceagainst the cossak; and whowever dances better, can shoot theother one.  And the yid didn't have a living chance. 

	The holy Shpoler Zeide -- heard one time, there's nebech, ayid in the pit -- Shpole Zeyde _____ -- and you see what it is,there was no way of even pulling the yid out from the pit, because-- if he runs away, the nobleman would kill his wife and hischildren -- 
	The Shpole Zeyde heard there's a yid in the pit.  He wentthere one night and he says, yiddele, I'm lowering a rope, gettingyou out, and I'll go instead of you; they wouldn't know thedifference. 
	The yid didn't want to, but the Rebbe insisted.  And herecomes the end of the story.
	While the holy Shpole Zeyde was in the pit, Eliahu haNavicame and taught him how to dance.  When the Shpole Zeyde came out,mamash he out-danced every one..  

	So The Malach said:  You know why I'm coming shabbos to theShpole Zeyde -- I want to see the way he dances by L'cha Dodi --?V_?  Boi b'shalom .  He says, how can anybody compare himself[to] the(?) Shpole Zeyde -- who was taught by Eliahu haNavi -- howto put your foot on the ground.
	{C431}

6.  Boiee Vishalom
{Singing:  Boi b_shalom}
All of you join me, wherever you are:
{Resumes singing:}
{C500} 
7.  Mikolos {sg1}

8.  Hamavir Banav {sg2}
{C600}

{Short hazzanut cadenza.}
{END TAPE 1 SIDE B {C656} 
{TRANSCRIPTION OF TAPE 2 OCCURS AS =sh_shab2}
{MY NOTES FOLLOW}
---------------------------------------------------------------
{san1b}
{N.B.:  Metsudah, which is so frum it neglects to include theprayer for the hayelim -- former Ch. R. [of the BelgianCongo/Zaire] Levi, from Rhodos, when he leads high holidayservices in the old Synagogue in the Old City of Rhodos, is veryconcerned to be sure he includes the prayer for the hayelim; andalso, he welcomes into the shul all Israeli visitors, however theychanced to be dressed that day, not knowing they would find a BetKnesset -- sa}
 on the theoretic ground that the arrival of Meshiach has not yetbeen authoritatively confirmed [ I say: maybe Eliahu haNavi showedup, but almost everyone thought he was just more schnorer, so hewent home ], does not hyphenate the term of Deity.  So clearlythat is not a required orthodox minhag.}  I say, can't be toocareful; avoda zora is wherever one finds it in oneself; but itain't apt to be where you opine you saw it in others. -- sa 

{san1c}
{N.B. (sa):  Note that this seems quite the opposite of theOrpheus myth (albeit only on a Platonic analogy); and also ofJesus' line, as reported in English translation from Greektranslation of a lost presumed Hebrew or maybe Aramaic: 'he whoputs his hand to the plough and then looks back is not ready forthe kingdom of Heaven. ' [ quoted from I can't now find thisquotation. ] I don't know what that means, but maybe it hassomething to do with 'may we not be tested'.  Recall thatKierkegaard took, as the paradigm against which he held himself afailure, Abraham's role in the Akedah; which seems to be thecontext for the siddur `may we not be tested' .
Incidentally, that's was text for a USA Civil Rights movementsong: 'keep your hand on that plough, hold on' / 'only thing wedid was wrong/stayed in the wildnerness a little too long, keepyour hand on that plough, hold on /   'only thing we did was right/ came out of the wilderness and started to fight / keep your handon that plough, hold on' .  The same concept would seem to havebeen applied, l'havdil v'hetzi, to the Palestinian concepttranslated as 'steadfastness'. }

{san1d}
{Comment (sa):  Well, Jesus is said to have said somethingsimilar, in the 'living waters ...will never thirst' remark;indeed, the bored-again Christian concept of 'saved', and maybeeven the popularXian concept of both the Sabbath and of Heaven, seems based on that; the Jewish notion of 'tikun', and of Shabatas not primarily a day of rest [R. Shlomo has a line to thateffect, which I input somewhere; he says, as I recall, Shabat isnot the day of rest, Sunday is the day of rest. ]}

{COMMERICAL (sa):
Haim Chertok writes (JP Mag 20 Mar 98), reviewing Meyer & Brenner,German-Jewish Histoyr in Modern Times: Volume Two, Emancipationand Acculturation, 1780-1871:
" The rate of Jewish conversions declined, and, for two hours aweek, the new, Moorish-style, organ-embellished, sermon-centered,German-devotional Reform temples in the larger cities were packingthem in...Traditionalists, on the other hand, justly appalled bothby the superficiality and alien aura of Protestantism permeatingReform religous service, rightfully doubted the capactiy of Reformto retain the children of its adherents within their treacly verseion of Judaism."

{EDITORIAL NOTE: (sa):  This is the first time I've noticed R.Shlomo using the words 'materialism', 'competition', 'pettiness'. I've said that one can usually distinguish an edit from a verbatimtranscript, by the occurence of words which could be noted only infew, if any, verbatim transcripts. [ And of course a computerprogram could be written to flag those words, simply a privatedicdtionary.] Well, looks like that ain't always a reliable guide. So it may well be that some input, which as noted as probablyedited, was in fact verbatim. sa 3/20/98}
    
{APOLOGIA:  (sa):  Self-indulgence aside, I'm tossing in all theseinterjections because I'm concerned primarily to sketch possibleguidelines for archiving teachings of R. Shlomo Carlebach;secondarily with contribution toward the compilation of such an(ideally comprehensive, not to mention accessible) archive; andonly tertially with the distribution of those teachings (whichshould occur in a more palatable form, as MO has noted)
I've always worked Q&D; here too; I rarely go back to old docs andcorrect mistakes in the interjected remarks; I just type acorrection into another doc at a later date.

{ NOTE (sa): [R. Shlomo often speaks agains 'paganism'; in allcases, he is re-defining that term, not as in any sense natureworship, but as a sort of alienation from the universality ofreligion.
	It seems to me that R. Shlomo uses the term 'paganism' ratherthan the term 'avoda zora'.}

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