;.cR. Shlomo / Yakar 12-27-93 cont. / Follows =sh122793
;.l1,3,63,66,1,0,10,70,192,2,15,20,25,127,10,0,
;.l2,15,75,192,2,20,25,127,15,0,
;.l3,20,75,192,2,25,127,20,0,
;.l4,25,75,192,2,127,25,0,
;.l5,30,75,192,2,127,30,0,
;.l6,12,90,192,2,18,24,127,12,1,
;.l7,17,124,192,2,34,127,17,2,
.h2, =sh12279a --, R. Shlomo, Yakar, 12/27/93 Cont.
FOLLOWS =SH122793
TAPE = %YK-Peace2-12.27.93 (Cont., apparently continuation ofSide A, and start of Side B}
Let ms. = #122793a1(TGG) (xerox handwritten, pp9, numberedpp49-57
Ms. is a continuation of ms. #sh931226-7YK(TG)pp40B--48} 
transcribed TGG 2/95; input sa, Haon, 3/95

In short, the Yakar 12.27.93 Session is getting transcribedquite piecemiel & patchwork.  It begins on =sh122793, whichwas sent out to Leah Golomb for corrections.  That documentnow dovetails with this successive document =sh12279a.  Thenthere is an untranscribed portion (for which I have notes,appended at the end of this document); (for thistranscription/input I will reserve the docname =sh12279b) followed by a brief transcription which is input =sh12279c,and apparently starts at the start of Yakar tape %Peace3. However, that transcription does not conclude the 12.27.93Session.  To concordance this point back to the Tapes:  thereare at this point (3/13/95) untranscribed portions of the12.27.93 Yakar teaching on Yakar tapes %Peace2 (Side B) and%Peace3(presumably Side A). I have sofar been unable topurchasecopies of those tapes from Yakar, which had insisted that noparticipants apart from Yakar tape this Seminar.
{FN1(SA) to =sh12279a}







============================================================ 
EDITORIAL NOTES:
(These notes, which I jot down as I realize the need to soso, apply in general to all my input)

l2
{ When an invocation of Deity is used per impossible (eg "ifsomebody dies, (heaven forbid) when that expresssion  Iusually treat it as pro-forma and replace it with `hatv'shalom'.  I think nowadays that's my only alternation oftext (apart from doing all I can with creative punctuation) - around 1988 I was more chutzpadik, caveat lector -sa 3/95}

l2
{transcriber TGG writes "(pss)" -- abbreviation for"pause"??}, 
l2
{'non-Jewish people' transcript sic; but tape may have beenmore colloquial.  'Gentiles' is an awkward term used in theUSA; 'goyim' (lit.: 'nations' is not properly consideredpejorative, although it has that atmosphere in USA use. }.  

I omit transcribed non-significant pauses -- eg 'um's' --without notation, and occasionally omit repeated phrases inR. Shlomo's statements, sometimes indicating that with anellipsis.  However, I do not otherwise cut nor re-arrange hiswords.  In documents input aound 1988-1990 I sometimes do,but noted that such teachings were "editted excerpts"
I also admit administrative digressions -- greeting honoredguests, pausing for a drink of water -- for R. Shlomo was abit like Rebbe Reb Zusha, he was not interrupt his flow ofthought to ask for anything from the material world, eg aglass of water.

============================================================
NOTES ON THIS SEMINAR:
(1)	Most of the participants were (as I am not) able tounderstand the Hebrew texts of Reb Nachamn, which werepresented and discussed before R. Shlomo's teaching, andserved as the basis for this seminar, which may be seen as R.Shlomo's commentary on those texts.
	Apparently the English Advise, (Breslov ResearchInstitute, 1983) is not intended primarily as a translationof those texts, but as a practical presentation useful to thegeneral reader.  I do not know the title of an Englishtranslation of those texts usable by a reader (like myself)with virtually no formal Jewish education.

(2) In other transcripts of this seminar, now out forcorrections, reference is variously made to a woman authornamed Marilyn,  (referred to as being homeless at the time ofthe seminar), some of whose remarks occur in the transcript. That was:  Marilyn Silverman, whose book, Ark of Creation,published by the Torah Research Institute,  is on sale at theTorah Outreach Program, Old City.
.p
{start ms. p49}

Spiritual Resistance during the Holocaust

	I saw an unbelieveable story.  [About] One of thebiggest Rebbes.  Later on(?) [during WWII, ca. 1944?].  
	They arrested the people somewhere in Hungary and theytold them to come 12:00 the next day, they're sending themthey said on a vacation place, more beautiful.  That wasAushwitz.  So everybody was excited, running around.  _____But there was this Rebbe:  he knew, I have only a few morehours to go, it's shabbos morning.   They alwayas told theyidden, they always took them on Shabat to Aushwitz.  So thisRebbe, he had a siddur and he was staying a conrner davening. So then everybody's pushed in the train and each time theRebbe's going up to the train this one Nazi grabs him, takeshim out.  The train is leving and the Rebbe and this Nazi arestanding outside.  
	And he [the Nazi] said, I want you to know I watchedyou.  I said, everybody was taking care of themselves, theirphysical needs and everything and you were standing in acorner and davening.  He says, do you know that when youpray, G-d always answers.  He just _____ on fast.  
	You see after it [WW II] was over, he [the Rebbe] says:I don't know if it was Eliahu haNavi or one of Them [ie, asentimental demon - sa] , but at that moment it was one ofthem, right.  
	You know, sometimes Eliahu haNavi is MaTaLaS (clothes)himself in somebody.  {Check from intonation on tape whetherthis last sentence is attributed to that Rebbe, or a commentby R. Shlomo.}

Interpersonal peace as a precondition of communication

	Ok, so you know what it is, whenever you want to talk toa person, you have to tell this person, there has to beutmost peace between us. Because if there is no peace betweenus, I'm wasting my time and you're wasting your time, right. 

"They say `peace, peace' when there is no peace"

	You see, I don't want to say again, get into topolitics, the Peace conference 
l2
[presumably referring to Oslo 9/93; I don't recall anotherpeace conference prior to the date of this teaching, but Cf.Jlem Post on CD-ROM], 
l1
it's a joke.  Because what they do, they are not talkingabout peace.
.p
{start ms. p50}

They're [presumably: the PLO] vomitting out their hatred. It's -- first of all the vomitting is terrible.  And thesmell, right, as much as everybody, I'm sure everyoneperfumes himself, the smell, right.  I don't want to sayanything bad -- You know, (G-d forbid) {transcript sic; buthat v'shalom on tape?? 
l1
 when a person dies (we should all live forever), you knowhow much that smells, right.  
	The most deadly thing in the world is hatred.  Imaginethe world is hating us already for 2000 years.  How thatsmells.   And in that kind of a smell you can't even talk tothem.  Cause the smell swallows up the world.  

	You know:  Last year -- no, when did the peaceconference 
l2
[presumably: negotiations with the PLO, the Madridconference(?)] 
l1
begin?  3 years ago, who knows when, 2 years ago.
	That night 
l2
[apparently: the calendar day on which the Madrid PeaceConference opened; Cf. R. Joshua Witt, who may have beenthere] 
l1
I gave a conference in Vienna.  There were maybe 5 Jews andthe rest were non-Jewish people 
l1
And I told them, I'm sure we are all praying for the[Madrid(?)] Peace Conference, but I said something: `I don'twant to say antying bad, but gvalt are they wasing theirtime.  I said:  If they owuld have guts, they would invitepeople like me, first night has to be a concert.  Before youtalk,, you've got to sing, right.  Clean the air a littlebit.  You take them by the hand, dance a little, [eg to]David Melach Yisrael Chai v'Kayam.  It doesn't go any otherway, right.

	But let's just remember, it's -- you know this changedmy life, this torah -- _______ ________ torah _______.
l2
{N.B.:  THIS GAP, PROBABLY HEBREW, HAS GOT TO BE FILLED IN. R. DAVID ZELLER &/OR MIMI FEIGELSON, OF YAKAR, SHOULD BE ABLETO DO SO.}
L1
	When you talk to somebody, unless there is no tornado 
l2
[this is a reference to a teaching of Reb Nachman, presumablytranslated in Advice, which I have not yet located -- again,this points out that publication of this work is far morelikely to occur on disc than in hard-copy, if only tofacilitate text-search]
l1
anything beaetween you {syntax of transcription unclear},they don't hear you.  They don't hear you.  

	And also something else:
	they don't see you cause you are too far away.  
	You know how heartbreaking it is, you can stand next toa person physically but mentally and spiritually they're sofar away, they don't see you.
.p
{start ms. p51}

Daividele say some holy words:

R. David Zeller, of Efrat:
I am going to maybe ask a "holy question" instead of sayingholy words. You keep saying you don't want to get intopolitics.  
l2
[N.B.: R. Shlomo, like almost the entire orthodox and ultraorthodox community, especially in Israel,  was clearly and Ithink unequivocally opposed to ceding portions of thebiblical land of Israel; and subsequent to the Oslo agreementmade numerous appearances at setttlements, often involvingdangerous travel (eg a midnight run, driven and guarded byhis New York manager, from Modi'in to Gush Khatif, a drive toJosef's tomb in Schehem at a time when the Rabinadministration was restricting access), as well asparticipating in at least one benefit concert for thesettlement movement.  -sa]
l1
but in a sense I want to give you permission (!) here to getinto politics, but not into the politics of politics, butinto the holy politics, ...
	One of the things that I don't think we learned with youyesterday, and Shalom [i.e., teachings of Reb Nachman onPeace?] was the tochachai ha-Dor {2 lines of HEBREW} -- thosepeople who have a vision of what should really be andtherefore can give guidance in the form of criticism.  Theysay, you know, you've got to correct to this.  
	You know I go to a good chrioporator  ... I don't knowhow my body ought to be ... [but] he's got a vision.  A goodleader says -- now turn a little more this way ... These arethe real leaders, because they have to have a vision, inorder to really increase peace in the world, and they canmake peace between Israel and G-d, between everybody in theworld.  So one reason why I encouraged you to move in thedirection of talking about Peace this time [ie, this Seminar]was because everybody's talking about peace.  And as you saidback in 1966 or 1967, "everybody talks about peace but nobodyknows the melody."
l2
{N.B.:  In the introduction to =sh931226 I noted that thiswas Yakar's subtitle for this seminar, but did not know nornote that this was a quotation from R. Shlomo. -sa}
l1
and how true that has come out to be today.  ... I see whyyou've picked out these things that you picked out
.p
{start ms. 52}         

{R. David Zeller, cont.}
We've been talking about shalom and we've been talking aboutthe pieces, about simcha and the distance and the dialogueand what does it take to talk -- and somewhere, I'm hoping --I don't know how much more groundwork you want to lay ... sothat tomorrow and Wednesday [if appropriate] you can. _____Because I want to find out what we can do with the distancethat was created -- just between Joseph and his brothers,even among brothers who, overall, kind of, fixed it somewhat,let alone between Yakov & Esav, and between Yitzhak &Yishmael.  Are there some ways that we can learn to talk to... {eo}.  Is there any hope for peace?  I mean: we can say{transcript sic; but 'see'(?)} what our quote "leaders" todayare doing, and it is questionable.  What kind of vision dothey have?  And so as I said, I don't want to do the thingthat we are talking against [presumably -- yield to anger --sa] but I want to know:  what is there for talking for .  
l2

{Ie, how does one establish a basis for meaningfulcommunication between antagonists -- between members of theJewish community of Israel, between Israel and the USA 
l3
[taking the imperialist USA as the successor toimperialist Rome, and given the equation of Esav withRome -sa], 
l2
between Israel and the Arab communities - sa.}
l1

R. Shlomo resumes:
	I want to tell you something:
	You know, when Yakov was talking to Esav, so it says.... he was bowing down seven times until he reached hisbrother.  That means he walked from afar and every fewminutes he bowed down.  So the the world thinks he was bowingdown to Esav.  Obviously Yakov is not bowing down to Esav.'aD G-YiSTaH??.  YOu see that unitl he got close 'aDAChiN(?).  Until his brother.  So it should say, 'aD GISTaHL-SOChiN??  until he reached his brother.  It says {HEBREW:
 'aD GShTO 'aD AChIN (until he came unto his brother)[REFERENCE: Genesis 33:3, parasha Vayishlach]
	So the Zohar haKodesh says some
.p
{start ms. p53}
{missing words from transcript(?)}
that he was bowing down to G-d, he was praying that when hegets there he's going to talk to his brother.  Because Esavwas his enemey also, right.  So mamash Yakov bowed(?) downbecause -- I want to talk to him, because when we talk eachother we'd just be brothers -- gvalt, right?  So for fiveminutes they were just brothers.  But then it says, Esav wentright back whwere he came from. [REFERENCE:  Genesis 33:16,"and Esav returned in that day on his way toward Seir"]

	You know .... a few in minutes in the history of theworld.  The world was off already, right?  
l2
{Ie, while the historical era was yet young, mankind hadalready diverged from the Divine plan -sa}
l1
[My notes include the line, not found in this transcript,"For 5 minutes the world was our brother."]  

Then they go right back again.  But at least those 2 minutes. YOu know its says:  If ever there will be peace in the world[it will be] because [archetypally -sa] Yakov & Esav pavedthe way, that eventually nations can get together.  
	But you see what B-RAShIT is all about:  Until V-YiShev,[REFERENCE:  Genesis 37:1, first verse of parsha Vayashev,"And Jacob dwelt in the land of his father's sojournings, inthe land of Canaan."] Yakov was fighting ______ {AN IMPORTANTLACUNAE} and Esav like Yakov, paving the way for us to gightoff the nations of the world.  Then V-YiSheV Yakov B-AReTz{REFERENCE Ibid. loc. cit., but transcription unclear} , hesays:  Yidden among us, [fighting?] ourselves, oy vey.  It'sfour prashas.  Just take it.  
l2
{That is:  time does not permit a demonstration that Genesisdevotes 4 parshas to fighting within the Jewish community. sa}
l1

Fighting Esav is just maybe 20 SOUKIM(?), right.  
l2
{The biblical story of the conflict between Yakov and Esavoccurs between Genesis 27:1 (the stolen blessing) and Genesis33:16 (when Esav goes home) -sa}
l1

Learning(?) with one parsha could say it.  Yosef & Yehuda andthe brothers is 4 parshas.
l2
{The biblical story of Yosef and Yehuda occurs in parshasVayashev {Genesis 37:1--}, when Joseph is thrown into thewell by the brothers; Miketz, when the brothers go down toEgypt to buy grain; Vayigash, when Yehuda offers himself to(unknowingly) Joseph as a slave in place of Benjamin; andVayechy (which concludes the book of Genesis), in whichJoseph reassures the brothers, after the death of Yakov, thathe will even not now exact retribution. -sa}
l1
Meaning to say:  it is easier to make peace with the nationsof the world {Yakov vs. Esav; where Esav is identified in theChumash with the non-Jewish nation of Edom, and subsequentlyby rabbinic commentators with the Roman Empire} than it'spossible inside {archetypally, between Joseph and hisbrothers.}

	You know:  The Ishbitzer says, it  says: 
V-YiSheV  Y'aKoV ?? [REFERENCE: Genesis 37:1].  Yakov wants 
to live peacefully and then there began the sadness withJosef.  The Ishbitzer says like this:  The fight of thenations is not so hard, but now let's see _____ what is goingon inside _____.  Let's go to your kitchen and hear what'shappening down there.
.p
{start ms. p54}

 ...
By the way, I have to tell you something:  I want you toknow, this holy brother, in Boston made a whole _____ book ofReb Nachman's toras on simcha.  You still have it.
________ replies: I think so.
l2
{Shouldn't be that hard to find out who ______ was.}
l1
R. Shlomo:  I would be beautiful, why don't you give it toDoved-ele [R. David Zeller, Director, Yakar] and he'll make aphotocopy of it.  It's so beautiful.
R. Zeller:  Is it in English?
R. Shlomo:  Yea, because listen, we head a gvalt weekendsomewhre in the mountains and he wrote down everything andthen put it together.  If someone could do it -- you did itbrother, you're the best.
l2
{PLEASE INSERT THE NAME OF THAT BOOK HERE; R. David Zellermust know.}
l1

	OK:  Since Dovid has given me permission to talk so, Idon't really, but you have to promise me, I don't really wantto discuss it, I just want to throw it at you:
	Basically what is the fight between Yishamel and yitzak. And why did Sarah tell Avram [transcript sic; but ChumashAvraham] he has to throw him out immediately, immediately. [REFERENCE:  Genesis 21:10.  "Drive away this maidservant andher son".  
l2
I do not know if the notion of 'immediately' was added bycommentators to explain why Avraham sent Hagar away with nodonkey, carrying a jug of water on her shoulder.]
l1
OK, let's start from Hagar.  So it says that Sarah really,like, put a lot of pain on Hagar, right, and she ran off.[REFERENCE:  Genesis 16:6 "and Sarai oppressed [T-'aNoeH??]her, and she fled from her face."]
	So if you are, which I'm sure none of your are, but_____ that they are a little bit stupid, right, they don'tknow what the Torah _____ _____ Hagar was helping in thekitchen
.p
{start ms. p55}

and SarAi says to her, give me a knife.  So Hagar gave her alittle knife.  Starts yelling at her, I want a big knife,right.  She gives her a little spoon, I want a soup spoon. You know, if you want to you can drive somebody crazy.  Thenfinally Hagar couldn't bear it anymore and she left.
[REFERENCE?? MIDRASH??]
{START YAKAR TAPE %PEACE2 SIDE B}
{some text apparently lost in tape-change}
{I think a substantial ammount of text lost, because next weare amidst a discussion of how the Christians talk like sheepand act like wolves.}
[My notes of this portion of that talk are:

12/27/93:  12:18: The story of Hagar as a parable ofJudaism's suggested attitude toward Xianity:

{I recall R. Shlomo saying,  Do you think Hagar was somelittle Filipina [maid?]? }
Hagar was the daughter of Pharoh -- when Sarah left, Pharohgave her as a gift one of his daughters -- in the house ofAvraham even his slaves, servants, were treated as a princess

What's wrong with [Christianity] -- lovely, lovely -- someonehits you on one side -- did they ever do it? ["turn the othercheek"]
{END EXCERPT FROM MY NOTES {excerpt included in =sh122793};resume TRANSCRIPT; "did they ever do it" was said only once}

Did they ever do it?   No, do you know what they did?  If youhit me one time, I kill all of you off.  Out of proportion,out of proportion.  Why?  Because you have to give people thebalance.  You cannot just say lovely, lovely, but then itdoesn't work, right.
	
	I want you to know, Avram [transcript sic; ]
l2
{it is (REF: Genesis 16) 13 years after the first exile ofHagar (REF: Genesis 16:6) that the name changes to from Avramto Avraham (REF: Genesis 17:5) and from Sarai to Sarah (REF:Genesis 17:15, same episode as the preceeding} 
l1
is Hesed, right.  Avram is mamash ulitmate love, Sarah[transcript sic] is mamash Gevurah.  And I want you to knowsomething.  Avram had a yeshiva for men and Sarah had ayeshiva for women.  I'm sure if Mimi [Feigelson] would havebeen there she would have been the Rosh Yeshiva.  Sarah wasrunning a yeshiva for women because Avram and Sarah werefixing the world, right.
	So the men had to bring Hesed into the world, and thewomen -- but not Gevurah by itself, but Hesed sh'b'Gevurah,or Gevurah sh'b'Hesed ______  
l2
{TRY TO RECAPTURE THAT MISSING PHRASE; REPLAYING THE TAPE ISOFTEN SUFFICIENT, SINCE AN INAUDIBLE WORD OFTEN COMES ABOUTMERELY FROM A SLACK POINT IN THE SPOOLING TAPE.}

l2
{That point needs development:  does R. Shlomo mean to implythat Hesed sh'b'Gevurah is equivalent to Gevurah sh'b'Hesed;Or that he does not know which of the two is applicable towomen;  Or that, regarding the 49 attributes as a week/daycombination, there is no agreement in usage on whether theweek-attribute is stated first (as in, on the 2nd day of thelst week, Hesed sh'b'Gevurah) or second (in which case onewould call it, Gevurah sh'b'Hesed).  For there would seem tobe much difference between 'the strength (self-limitation,restraint) of magnanimity (grace, lovingkindness)' and 'thegraceful aspect of strenth'.  In abstract terminology onemight say: there would seem to be a primary/secondary ratherthan reversible relationship here, otherwise there would notbe 49 attributes in the counting of Omer, but only 28. -sa}
l1
It is keeping the love in boudnaries.  And you know what kindof love `in boundaries' means:  to know whom to love and who[transcript sic] not to love.
l2
{Why does the Rabbi not say, 'whom not to love'?  Because'whom' is an object, and 'who' the subject.  To know whom tolove is to love is to know to search for an appropriatespouse; said spouse then becomes not object but 'Thou'.   But'who' is subject, and like Descartes said, the only subjectis oneself, so to know who to love is only to know to loveoneself, and so to search for others only as It's, as objectsvalued only for their value in reflecting to oneself one'sown subjective experience.  
	As Ram Das might have said, The gourmet loves thelobster, but does not have a meaningful relationship with it.-sa}                                          
l1

	Listen to me, I'll tell you something; I was just sotouched, you know.
	One of the greatest drug dealers in Jerusalem, I had toprivilege to meet him, so touched.  
	[Imagine that] He says to me
.p
{start ms. p56}

really you know, I gotta buy a new shipment of drugs, becausethere's a whole group of 200 high school kids who are buyingmy drugs, and then they take it for half a year and they'llall die, and I need really $10,000 to buy the shipment.  Sotouched.  [So imagine that] Dovid and I ran around likecrazy, got to get this $10,000 because this good man wants tobuy drugs and mamsh kill some more people.  You call it love? It's murder.
	You know what the world is all about.  They exert theirlov in the most stupid wrong places.  I don't want to getinvolved [in political discussion] too much, cause it hurtstoo much.  You know the Pope [who was incumbent during WW II]never opened his mouth when they killed 6 million Jews.  Youknow the first time he opened his mouth -- when we werehanging Eichman.  He sent a letter to the Israeli govenment,please don't hang this man.  So much [`Christian'-version]love. 
	I'll tell you something else.  I told it to the chevrealready.  When we first came out from Aushwitz broken, didany nation offer us some billions to re-establish ourselves - not a penny.  And imagine what we did for the countrywithout money.  
	Somebody else [ie, the PLO]  without mentioning names,has billions, and you know what he's going to do with thebillions.  You think they're going to build the country? They want to buy weapons to kill all the Jews.  I mean faceit, as simple as it is, you can hang yourself.
	It's true there are some good people, but this is what'sgoing to happen.  As simple as it is, there's no two waysabout it.  Why?  Because they [the Christian-influenced'liberal' community] exert their love always in the wrongplaces.
.p
{start ms. p57}

Always in the wrong place.  YOu see, don't take me wroing, Isaid this a thousand times.  I have nothing against our[Arab-Semitic] cousins.  I'm sure the little [IsraelPalestinian] Arab on the street is sweet like sugar.  But whotalks to them?  We only talk to the murderers [of the PLO]. We're not talking to the good people.  Heartbreaking.  Whyaren't we talking to the good people?  Because the goodpeople are afraid to open their mouths.
	Do you know, do you think they are only terrorizing theJews?  They're terrorizing each other more than anything inthe world.  
	You know what's going on in South Africa?  Do you thinkthe white people [are the only ones who -sa] kill blackpeople.  I spoke to a lot of black people.  [At this point R.Shlomo makes an unquestionably inaccurate remark about aleading ecclesiastic figure in South Africa.]
 	... because he is so much for peace ...
	When I was in South Africa 
l2
[presumably on the tour arranged by Alon Teager, who hadpreviously had to leave South Africa due to his involvementin the anti-apartheid struggle;  Cf. =pretoria] 
l1
I had the privilege of staying in a black hotel.  It was socute you know.  I was mamish the cutest, theat they all cameto my concert.  I tell you, you know, how they called mebecause they couldn't pronounce my name.  The only Jew theyknow is Jesus.  So they called me Master Jesus.  It was socute, sometimes they would go in the morning to therestaurant _____ and all the waiters and thewaitresses wouldsay, Hey, Master Jesus comes.  You know something, them Iwould love to help, right, but imagine the politicians thatthey want to spend money --
{N.B.:  This was 9/93, before Mandela emerged as the leadingpolitician/statesman in liberated South Africa. -sa}
{END MS. P57}
{END MS.}
A SUBSTANTIAL PORTION OF THIS SESSION HAS NOT YET BEENTRANSCRIBED.  MY NOTES FOR THAT PORTION FOLLOW:

Hagar said [to Sarah], you're fired as Rosh Yeshiva, I'mtaking over -- for them (goyim?) women are not not humanbeings -- it's just to do your thing

If you have Hesed without Gevurah a little bit, you're givngyour money? in the worng palce.

If Hagar even thought to become Rosh Yeshiva, she was on thereal?  - she had Clear Prophecy -- she spoke to angels -- youthink Avraham got some little Filipino girl?
Hagar was the wife of Avraham
Her mistake was, she thought you could run the world withjust love --
The angel said, you have to go back --
The wife has to balance the husband --
Husband and wife have to balance each other.

Most marriages today, if they're good, they hardlly talk toeach other.

Ishmael:  Abimelech wanted to rape Srah -- an angel came, hegot sick, couldn't touch her -- everyone got sick, nochildren? were born -- Abimele4ch said, I'm sorry, I didn'tknow she's your wife -- Avraham and Sarah prayed so hard forthe Philistines to hae children -- for other people to havechildren -- but they were crying inside, why don't we havechildren.

When you pray for someone else --

Yishamel said to Yitzak, you are not the son of Avraham, youare the son of Abimelech -- that's murder -- first of all,[if Yitzak is the illegitimate son of a married woman] he's amamzer -- Yitzak wants to be the holiest person in the world--
[Avraham? or Sarah? said]: A murderer I will not tolerate inmy house.
-------------------------------------------------------------

*We were hoping that the people who are [presently] runningthe country [of Israel] would be connected to the people --but they're not -- it's a goyische place. [27.12.93]

I had the privilege of seeing good Polansische?  -- thePolisznisher Rav -- the Alexander -- he knew the names ofeveyr child of his 4000 hasdim -- there was not a -- 

*The people [of Israel] are so broken [at present] becausethey realize the leaders are not connected --  [27.12.93]

*The Gemara says, when Avraham Avinu died, Ishamel didtchuva.  In a certain very deep way the Arabs give us morekavod [honor, respect] than the Xians.

*What's going on -- why are we silent -- there's a passagaethat says, 'You have to raise your voice like a Shofar'.

*	On a deep level, it's my fault because I  have to lovethem [`Palestinians'] first -- if I wait for them to love mefirst, it will never happen.
[If] I'm a black man, I hate the white man.  A black taxidriver -- I quote him like the Ishbitzer -- [said]:  YouJews, you've been persecuted for so long and you have not yetlearned how to hate.
                 
R. Nachman says, all the time:  Peace is not between ideas,it's between people.
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It was my impression at this seminar that R. Shlomo wasrather demoralized and maybe shocked by the Oslo agreement. In any event, this Seminar, his first return to Israel afterthe Oslo agreement, was I think a disappointment both tothose who hoped for a rallying point of opposition, and forthose who [Cf. R. David Zeller's remarks, below] hoped forpractical suggestions that would facilitate both intra-Jewishand Jewish-Arab dialogue.
	He always tried to remain above political disputes(except for, as far as I know,  supporting Agudat Israel) anddid not define himself as far as I know as a Zionist, butoften performed for the IDF (including Sinai 1973 and Lebanon1982); and held strong opinions. 
	In my (pro-Likud) opinion the present political struggleis crucial for the future and possibly meaningful survival ofIsrael; and I personally would not like to see R. Shlomo'splace in this debate obscurred by what, in the hot-houseatmosphere of the USA, is termed 'political correctness'. 

	The power of R. Shlomo's personality was that he bridgedmany dichotomies.  Everyone knows that he was pre-eminent inboth the hassidic and non-hassidic ("Litvak") schools ofJudaism; and that he was a bridge between pre-Holocaust andboth USA and Israel post-Holocaust Judaism.  Also, hecombined an unshakeable dedication to orthodox Judaism -- hewould teach and sing all shabbat morning and not even accepta glass of water until after kiddush -- with the most liberaland open-hearted personality, so that he would never rejectnor offend anyhow who came to hear him -- not the most nonobservant nor counter-cultural Jew, nor any non-Jew (many ofwhom were often, at least in the old days, found in his backup bands, pretending to play some sort of instrument in orderto get free admission and a chance of at least some of themajor components of one good meal).  

	The liberal and progressive communities like to believethe best of everyone, and to fix all the mistakes of ourpeople.  And many of my non-Jewish associates seem anxious todiscover and accept a Judaism that will pose no majorchallenge to their present, secular-Christian-influencedbelief-system.  Personally I am no ba'al tsuva; not merely doI still, after 8 years in Israel, know less of Judaism thanthe average Israeli 6-year-old (or in the Witt household, 3year-old), but I don't repudiate my patchwork secular,academic, liberal-left-wing, hippy, eclectic background andforeground.  But, all the more so, I would not like tocountenance possible attempts to co-opt R. Shlomo'sreputation into that Muligan stew.  Although I must remark onthe odditity of caring about masking patching & building upthe reputation on earth of someone who has advanced to farmore intellectually and spiritually stimulating andchallenging spheres.  Indeed, we see in our political leadersthat who care the most for their reputation in history (egLBJ & Rabin) thereby themselves make Heruclean efforts toundermine it.