
=sc__A11

Start Input (by sa='Steve Amdur') of R. Shlomo Carlebach, xerox
manuscript transcript A11, from Witt Collection and HH Collection,
number A11 assigned by sa to Witt Collection copy ca. 1988, my
present xerox from copy in BZ Collection 

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EDITORIAL NOTES AT BOTTOM OF DOCUMENT
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Heading:  from Beis Yaacov , ShMOT

Primary topic:  Parshat Shmot


RSC:
This ShaBaT is ShaBaT Shemos and you know, everything
is so deep you know.  The whole, the story of our exile
in Exodus is called Shemos.  Our names.  This means
this isn't sweet, this is it.  This is what it is  That 
in order to go into exile and come out alive, you've 
got to hold on to your name.  It's very deep about the
name.  Very very deep.  

So this is what he says.  
I want
to give it to you in a nutshell first and then we'll 
learn it inside.

Remember we were learning all the
time there are two kinds of holiness a person has.  One
holiness is my own doing, and if its my own doing
I can destroy it, right.  If I can build it, I can
destroy it.  And there is another another kind of holiness that
is not my dong.  I have it.  But the thing is, it's hidden.
Because G_d gave me a free choice, so it's hidden and each
time I do someting good, I reconnect myself to that
holiness and I make it shine stronger.  Each time
I do something wrong, I put a little more over it so
it doesn't shine.  

And one more thing.  A person has to
know one strong thing. You know, what's the story
of us Yiddala.  Wht's going on in the world today.
What's going on.  What's the story.  Why am I in exile.
Why.  What makes me part of the Jewish people.  

Not
so much my own doings, you know.  I'm responsible
to do my own thing, but what mamish connects me
one Yid to another is not what I'm doing, what 
you're doing, but (( rather )) this holiness which we all
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START PAGE 2 OF MS. A11

have the same.  Cause the amount of the holiness
which I have inside is by the Baal Shem Tov just
as big as by me.  That's the strangest thing in the
world.  It's crazy.  Only the Baal Shem Tov made
it bigger because he worked so hard you know.
On his own.  But basically, the little fire which
every zidala has, the lowest creepy yidala,
and Moshe Rabenu had the same.  

So when it
comes, you know, when it comes to my own
personal story, it really depends what I'm doing, 
what I'm not doing.  

When you get
momish into the story of the Jewish People, it's
deeper than all this.  This is dependant ?upon it then? 

[Or:  This is dependant [upon it.] Then I'm learning etc. ]

I'm
learning the story of the holiness which I have, right,
which I have from AvRaHaM, YiTzChaQ, Y'aQov.  

So now
something very deep:

A name, you know, let's
say there's a title, there's a name, right.  A title,
which I get later, is what I'm doing, right.
Doctor pszciatrist, schleper, you know.  All names I get later on. 
Like very holy titles.
But let's say I got the name Shlomo, Chatskala, 
Aritzall, it's got nothing to do with my doing.

{ Well no: AriTz'l is an honorific bestowed in recognition of
exceptional intellectual / spiritual courage . (sa) }

That means that name has nothing to do
with my actions.  It's much deepr than that,
right.  

The name, maybe some of you kids
remember.  The name a person has borders ---

Remember the story that someone
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START PAGE 3 OF MS. A11

came to the KOTZKER REBBE and asked, 'Tell me, what
name should I give to my son.'  He says:  'Once 
in your life G_d gives you prophesy because
to give somebody a name borders on prophesy.
Once in your lifetime G_d gives you prophesy.
Why should I take it away from you.'  

Anyway,
this is prophesy, because my name is really what
connects me to my roots.  
     The name is not
because someone has to call me and they wouldn't
know what else to call me.  That's what the world
thinks.  
     The fact is, if ( G_d forbid ) somebody is 
fainting, you call them by their name.  So if the
name would be just a mechanical thing, why
should is (( transcript sic, but probably typo for 'it' )) connect
my soul.  

     I don't know if
you know: 
     
     According to Hasidus one Rebbe said:
     If a person G_d forbid is about to die, and is
(( ms. sic, but 'if' ))
someone would take out the strength and the
time to keep on calling his name, they couldn't
die.  They wouldn't die.  Because, when you
call out their name, you know momish the
neshamah and the gufs [body], momish they have
to get together.  

     Because why doesn't my neshamah 
hae a name before.  My neshamah doesn't 
have a name.  It's very holy but it doesn't
have a name.  The name is my connection
between my body and my soul,
(A11-1)

(A11-1)
(( Cf. HIK, Gayan:  apr. 'Death is the price the body pays for the
soul having had a name and an identity.'  (I am not quoting
accurately. ))

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START PAGE 4 OF MS. A11

     Remember what old Hasidim said:  
     The
Baal Shem Tov's name is Yisrael, right.  Because
we [ ie, the Jewish people] were just about to take off.  Israel
was
just about to die.  So the holy Baal Shem Tov
is the one who's, momish, you know he was
calling our name so strong to every
Yidala, Gvalt.  You're a Jew, right.  So we
can't die, right.  The MEZRISHer Magid said
that until the Meshiach is coming, if there is
one Jew who will ever think of being a
Jew, it is because of the holy Baal Shem, right.
His neshama was so strong.  Came down 
to this world --- so, momish, so strong.

Anyway, that's what it is.

(( Question: ))
"Shlomo, when a person is ill, and they
give him a new name, like Chaim --- 

(( RSC replies: ))
Because they have to connect him.

(( Questioner: ))
"Does it give him a new identity?"

(( RSC: ))
No, no.  It connects him to new
root.  Because I guess, he used up the
old batteries you know.  Because his soul,
as far as the old roots are connected
this is it.  As far as the old roots -- obviously
his time is up.  So you connect hm to 
new roots.  Maybe, maybe that will help.
And again, it borders again on prophecy.
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START PAGE 5 OF MS. A11

To know which name to call him you know.  You can't
just call him any name.  Sometimes, G_d
forbid, (( if )) you call him any name it really
doesn't work.  You have to ask either someone
who's very holy or you ask a Rebbe.  You
have to ask somebody way out you know.

Listen, you know, (G_d forbid,) suppose somebody's sick and
kvais his name is anything.  I look up in
the phone book and give him another name.
It doesn't work this way, you know.

(( WHAT DOES KVAIS mean, and from what language. ))
(A11-2)


(( Question: ))
"You usually give the name ChaYIM (( if someone is ill )) don't
you?"

((RSC: ))   
Oh ChaYIM generally because ChaYIM itself, the
word itself connects him to roots you know.  But
most big Rebbes had their -- I don't know.  

(( Question: ))
"What do two names mean?"

(( RSC: ))
Maybe you need two names, you know.
Maybe propheticly your soul
needs more than one root.  Or maybe it's 
still one root.

(( Question: ))
"Yes but we know that in different
places people give either one name or two.  Like
in Europe or America they give usually
two name((s)).  In the south, in Africa, they
don't.  What does this mean.  Maybe they really
don't need."

(( RSC: ))
I don't know, That I don't know you know.
(A11-3)

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START PAGE 6 OF MS. A11

Shulamis 

(( ie, Shulamit -- I mean, enough of this Ashkeazi jazz,
pronouncing a Tav as an s rather than as a t ))

as much as I love you I don't
know the answer.  Sometimes the question is
better than the answer.

(( Question: ))
"Do everybody get his own name.  I mean
is it possible that because my parents didn't
get this prophecy I didn't get the right name. "
(All-4)


(( RSC: ))
They better.  get the right name.  The prophesy
is not given to them because of them.  It's
given to them because of you.  It doesn't depend
on who they are you know.  If they're good
enough to be your parents they're good enough
to have prophesy to give you your name.
Unless, sadly enough some Jewish parents
don't give their children Jewish names you
know.
(A11-5)


OK kids let's momish --- I tell
you, I don't know the answer to all this.
But it really doesn't matter, you know.

(( Question: ))
"That's why angels don't get a name.
Because there's no bodies."

(( RSC: ))
No, angels don't need a body you know.
Because they have a body also but whatever
they have to do, that's their body for
that moment.  You know, they change.
(A11-6)


OK kids, let's momish learn for a few
minutes strong::

Remember, last year
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START PAGE 7 OF MS. A11

we were learning so much: 
     What does holy
mean:  

Becuase, you know, it's a very delicate
thing.  

I heard something momish very very
strong:  
    You know what holy means.  Tht I'm on that leval
(A11-7)) 


that even if I want to
do wrong I can't do it.  I want to do wrong.
(A11-8)


Let's put it this way:
     Imagine -- tht means you dno't have to be completely holy,
right.
Let's say for instance, I was privileged I
never ate ham, right.  Baruch '' .  
(A11-9)


That
means in that respect maybe I have a 
little bit holiness.  Imagine suddenly my
evil (( inclination ))
(A11-10)

would grab me and and I'm passing by
a ***DOGGIE DINNER*** 
(A11-11)

and suddenly my Yatzer
HaRah bugs me and says, 'Gotta try it.'
Experience, greatest thing in the world.  Gotta try it.  
(A11-11-ii)


What would happen -- Can't, can't.
Because in that respect >I became already
holy, right.  
(A11-12)

(( and this is the mnorning bracha, who guides the steps of man:
Ha_MaKIN M_Ty'aDI GeveR ))


You see, I want to let you know someting ver deep without hurting 
anyone's feeling:  
     Basically a Jew has
to be a >ew, right.  that's the holiness of a
Jew, right.  
(A11-13)


And if someone can stop being a
Jew --- something wrong with them you know.
Very wrong.

(( Question: ))
"Can they?"
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START PAGE 8 OF MS. A11

(( RSC: ))
I don't know, G_d forbid.  If they try, you
know.  
     You see, I want you to know something:
The TANYA says something very deep.
A Jew is always a Jew, right.  So Evil  (( ie, the yetzer haRa ))
comes to you and says you can do anything
in the world you don't stop being a Jew. 
Which is not true.  I mean, my tie in (( sic, my tie in, but maybe
'maybe in' ))
Heaven you're still called a Jew, but the question
is are you a living Jew.  Listen, dead Jews in
cemetaries (( are )) also Jews, right.  Question is, are you
a living Jew.
(A11-14)

The holiness of a Jew is ---
Take kvais during the time of the Inquisition.  Take
a Yidala and you torture him utmost torture.
(A11-15)
You know, stop being a Jew.  And it's not he
decided by his own free will, I couldn't, you know.
(A11-16)


A Yidala is so holy.  So holy.
And if, G_d forbid, a person loses that holiness
he's in bad shape.  Very very bad shape.
(A11-17)


Anyway, listen to this:
You see, something 
happened to the kids in our generation.  Something
very bad.  I don't know what it is, you know.
Cause their parents destroyed already so much
this holiness they had from Avraham, Yitzak,
Yaakov that -- hhh -- even that they don't
have anymore, G_d forbid.  So they got to
(A11-18)


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START PAGE 9 OF MS. A11

rebuild it again.

Anyway, listen to this:

V_AeLeI ShMoT BNI YisRAeL 
"and these were names of the children of Israel 
 who came to Egypt"
(Exodus (Shmot) 1:1

He 

[ ie, Beis Yakov, SOMEONE FIND THE PASAGE AND ADD IT HERE, AND E-
MAIL ME BACK THE ENHANCED doc to  sa73122@yahoo.com , THANKS
SPORTS FANS ] 

says:  
     When
they walked into Egypt suddenly G_d gave 
them a strong name.  Strong name.  
     What 
does it mean that G_d gave them a strong 
mane.  Tht G_d gave them so much holiness -- 
not on account of their action.  Just G_d gave it to them in such
a strong way, you 
know.  They were just suddenly so holy that
they couldn't do anything ?else? you know.
Just they couldn't.  

You know, the crayziest

[ 'crayziest'='so crazy even a crayfish would know better, and he
ain't even kosher, except in Alabama' ]

thing in the world is: 
    When we were in
Egypt we never did wrong.  The moment
after we stood on Mt. Sinai, we're doing
wrong all the time.  Isn't that crazy.
Before Mt. Sinai we didn't know anything,
and we never did wrong, without knowing
it.  And after we know so much we do
wrong.

The answer's very simple:  
     After 
Mt. Sinai I'm operating on my own actions
right.  I have this holiness inside but it's
up to me to bring it out.  In Egypt the
holiness was that it was completely beyond
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START PAGE 10 OF MS. A11

like I was doped up with holiness right.  Like
momish completely doped up.  Because how
could we exist in exile.  

Take the Russian Jews
right.  It's crazy, right.  In America there is
complete free choice, in Israel we has free
choice right.  And our Yidishkite is not so
strong.  The lowest creepy Zidala in 
Russia, he doesn't even know what
Eretz Yisroel means, he doesn't even know
what YRUSheLaYIM means.  And he wants to
go to YRUSheLaYIM, he's willing to sit in Siberia
I don't know how long.  But this comes from 
a higher level right.  That means that suddenly G_d is momish
blowing up this holiness
from inside. 
[A11-18b]


A lot of times momish I want to do
wrong and I can't.  And I know it's not my
doing.  It's not because I didn't want to.  I
momish wanted to.  Just I couldn't.  So
it means it doesn't come from my head.
Comes from the roots of my soul.  Something
very very deep.  It's very very deep right.
That's what I meant you know.  I mean
I hope that's what he means.

So now he says something very
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START PAGE 11 OF MS. A11

deep.  Listen to this:

There were two covenants:
There was the covenant of our fathers
Avraham, YityChaQ, V_Y'aQov ((and )) there's the
covenant on Mt. Sinai.  What's the difference.
What's the difference.  Very simple.  The covenant
on Mt. Sinai, you know what the covenant
means?  (Bliss?) (( ms. transcripton sic, "(Bliss?)" ))
means momish to be tied
right.  If I take two things and I momish 
tie them together like mad that they can't
momish become separated anymore that's
called the covenant right.  Momish bliss right.

So he says:
The first thing of the covenant
of our Fathers, Avraham, YityaQ, Y'akov [is] that a 
Yidala has this kind of holiness you know
just comes deeper than -- 

Mt. Sinai is learning
right.  Knowing right.  I'm standing
before G_d.  Moshe Rabenu is telling me
everything.  Mt. Sinai starts from here
right.  

But the covenant of Avrahm, YityaQ, Y'aQov is
much hgher than all this.  Much
deeper than all this.  

So therefore he says:
He says right now when we were in
Egypt the roots of the holiness became so
strong.  

Now listen to this.  Very deep.:

Why
was it so strong?  Because the exile was
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START PAGE 12 OF MS. A11

so strong.  

See, if only the exile would
reach only so deep as my mind, then
my own holiness would be enough to
get it over with.  
    But if -- 
    You know, in 
Mityrayim we had no Torah yet.  We had
nothing.  Mindwise we had noting.  We 
didn't learn yet.  So the whole thing had to
come from higher than my mnd.  Had to 
come from the deepest depth there is. 

Becuase 
he says: 
What is a name.  A name is 
I am momish Dovid (( transcriber notes:  "(unclear)" )) 
     Now listen
to this.  Someting very deep.  In my name
everything is included in it right.  It's me
right.  In the deepest depth there is.  
    You know
I may he a split person in ten thousand
directions.  When someone calls me, momish
calling me, that one little spot of me which
is one right.  All of me.  The all of me is my name.  Momish the
all of me.  
And this is
so deep this is momish the roots of my life.

Cause he says something very deep:  

A person
has so many needs right.  I need a house
I need food, I need shelter, clothes.  But then
there is someting deeperr than all this which
I need right.

Now listen to this.  This is so deep,
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START PAGE 13 OF MS. ALL

momish gevalt:  
    And the same in Torah, in
the Torah which G_d gives to us which is flowing
down from Heaven, there is all kinds of
Deverai Torah you know.  MoMish every
split second every day there is momish Torah
coming down from Heaven.  (( tr. spells is 'Heavon' ))
Momish (( tr. spells is momish, not mamish )) great light
is coming down. Great light every minute, every
second.  If we would only pick it up.  

But
then there is all kind of light coming 
down.  There is some kind of light which I
need like for all my need[s].  Even all my
spiritual needs.  
    But then there is a deeper kind
of thing which I NEED [ tr. underlines 'I need'] you know.  Not 
needs, what I need right.  Momish my
very life.  
     You see, I need life right.  But it's
not [to speak precisely] a 'need' [in  the Wittgensteinian
'grammatical' sense ].  It's deeper than a need.  
    I need to
live right.  But it's deeper than -- I will not
say I 'need' life -- I need kvais apples, coffee,
I need a house.  I need goulashes 

(( GLOSSARY -- 'goulashes' = galoshes worn by Hungarians ))

when it's
raining.
(( actually, one needs galoshes for slogging through slush, not
walking through rain ))

And I would sy on the same leval
I 'need' to live?  No.  Much deeper than that.
(A11-19)

(A11-19)
(( OK fans, this really is a bit of an ordinary-language analysis,
Wittgensteinian I suppose. ))

And it's the same way with Dabrei Torah
you know.  This is momish a gevalt: 

What
is a vessel for those Debrei Torah, those holy
words of Torah, which I need beyond needing.
(A11-20)


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START PAGE 14 OF MS. A11

Momish the oneg oneg (( tr. adds:  "(?)" )) the deepest depths of
me need [ i.e.: I need dabrai Torah in the deepest depths of my
Being ] .  This is the covenant between Avraham, YitzaQ (( tr.
adds Yakov in parentheses )) and G_d.  This is this holy kind
of Ziddishkite.  The holy kind of being tied to G_d,
which is not needs you know, [ but rather ] just life
itself.  
     Momish so deep.
(A11-21)

Because he says
something very deep:  
   There are mitzvas in 
Torah; thre are all kinds.  Even in the service
of G_d I am not praying all the time, right.
I'm not learning all the time.  I don't have
Shabbus all the time.  But you know, my
name I have on me all the time, right.  That
means that there is something that is like on the
leval of 'Name' in devrai Trah, which is with
me all the time. And this kind of Torah, which 
I momish can't move without, this is the
covenant between Avraham, Yityach, Yakov, and G_d.  And 
this is my name.  My name is ---

Now listen
to this -- I'm telling you this is the jsut the deepest
depths there is:  

You know sometimes I learn
something, and I like it.  You know, it
turns me on.  It's on the leval like I'm hungry
someone gives me food.  I take it.  
     But then
there is Torah on the leval like someone is
calling me and I turn around.  I am turning
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START PAGE 15 OF MS. A11

around.  There is a level of learning Torah
like all of me is turning around.  
     You 
know how deep this is.  you know, can you 
imagine (G_d forbid) you can live your whole
life nad never taste this level of Torah.  What 
you're missing G_d forbid right. Beause this
level of orah you know, that momish I can't
be without it, that means my very life
my very life is a vessel for this kind of
Devrai Torah you know.  
    The deepest depths
there is.

(( Transcriber notes:  Question in Hebrew ))

(( RSC: ))
I'll tell you.  Let me explain iz to him on 
another level, right.  I'll try.  If not you'll
have to help me kids:  

Imagine I'm walking
on the street and I feel a bit low right.
Just don't feel so happy.  Suddenly someone
comes and says, 'Hey Shlomo -- How are you -- '
Be very happy.  So at that moment this
person really fills my needs right.  I needed
someone to talk to me. Someone to smile
to me.  It's very beautiful.  Then I say good-bye,
chai gezunt, and I do something else.
     Imagine I can walk on the street, I meet
somebody, and momish -- gevalt right.
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#p
START PAGE 16 OF MS. A11

It's not because at that moment I needed
that person.  It has nothing to do with this
moment.  It's momish eternity.  Touching eternity
at that moment.

So the holy Bais Yakov
says in the same level there are devrai Tjorah.
The holy words.  These holy words are just needed.

Imagine (G_d forbid) someone is sitting Shiva.
(A11-22)


You come in and tell him holy words for
consulation.  He needed them at that moment.
Maybe next week he doesn't need them.  
     But
then there are Devrai Torah, there are such holy
words which momish touch me so deep it's
so deep that I can't live without it.  

You see,
I'm not talking about doing or not doing.
This is here right.  We're talking
about 2 million miles above all this.  Because 
I tell you someting very deep  Most people -- 
you know what that means -- It is possible
to live in this world and never taste this
kind of learning right.  Never taste it right.

You know, you can have Zidishkite on a 
level like a house and like shirt and 
like food.  You need it right.
(A11-23)


OK, to be a Yidala, I need it, I'm a Yidala.

But then there is something much deeper
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START PAGE 17 OF MS. A11

than that.  

Listen, just think of it kids: 

     He says
there is Torah on the level of a name, and I
always have my name with me right.  While
I eat, while I sleep, even while I'm dead.  I have
my name still.  Gevalt.  Again, a name
which was ever given to me, that's it.  

It means
when I wake up when Meshicah is 
coming and I get out of my grave, what 
wil be the first thing.  Someone will call
me by my name.  'Hey Shlomo, you're out 
of your grave.  Mazel tov.  What's going on 
there.  Hey brother, you know.' 
(A11-24)    


So OK I hope
I don't have to lie in the grave waiting for
Messiach.  Hope he'll come before you know.
But imagine, you know.
(A11-25)

(A11-25)
(( ChanaLeah, from Hawaii, zl'b, told me, she went to the Airport
when R. Shlomo's coffin came in, and when it was he turn she
walked up to stand beside it, and what she heard was, 'Now is a
time to be very grounded.' ))

(( Question: ))
"Shlomo -- It's known that most of us
come back and we're all here for another
lifetime.  Do we keep the same name through
all the lifetimes."
(A11-26)


(( RSC: ))
That's a very deep question. You want to
know something.  That all the great kabalists
talk about it and no one says the same
thing you know.  Some say yes, some say
no.  I tell you there's even a deeper question
among kabalists.  Imagine a person was four
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START PAGE 18 OF MS. A11

times in the world right.  Each time in a
different body.  When Meshiach is coming, which
body will he get into.
(A11-27)


You know.  So one
of the answers is the one body he did the 
most mityvas with you know.  

[GLOSSARY:  'mityvas'='basari mitzvas done on a European
kezboard']

But still,
regardless, it's hard.  I don't know.  They talk
about it but nobody momish says so because,
what do we know, you know.  Anyway -- 
(A11-28)


    I have a name, but then I can do
something with it.  How come Avraham Avinu's 
name is shining all over.  Because he did
something with his name.  When he was born
he was called Avram.  How come the Holy 
Baal Shem Tov's name is Yisroel.  How many
people are called Yisroel and their name isn't
shining.

I know a lot of kids come to Israel from
American and they give them a new name
which some kibutznik thought is a good
name -- and it's meaningless you know.

(( Question: ))
"Yea, but there are many kids who were given gentile names." 

(( RSC: ] That's worse.  Someone goofed up in their
prophecy.  So they must find a good friend
who momish prophetically adopts them, maybe
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START PAGE 19 OF MS. A11


at that moment he'll be like their mother
and father you know.             

[ N.B.:  R. Shlomo gave Hebrew names to many people. ]

(( Question: ))
"They come to Israel and get a Hebrew name
they're a whole new person."

((RSC:))
Ok, maybe sometimes it fits the name.  
Sometimes it doesn't go.

(( Question: ))
"But over a period of time they mold themselves."

(( RSC:))
No, no.  How come -- I'll tell you something 
very strong.  A girl might come to Israel and
her name was Suzanne.  In Israel
someone calls her Shoshana and she's with
it all the way right.  Sometimes her name
might be Susan and they call her Shosshna
and she says, 'Oh, my name is Susan.  They
gave me a name here.  Shoshana you know.' 
That means it didn't click.  
    This is beyond
you, you can not put your finger on it
right but that means the name she was
given wasn't momish real otherwise she
would respond you know.  
     I tell you 
something  you know.  I've seen in San
---------------------------------------------------------------

START PAGE 20 OF MS. A11

(N.B.:  When I copied BZ's docs, I arbitrarily divided A11 at this
point and called what follows "A11--Pt. 2", but I only wrote that
on page 20 -- I only divided it because I didn't have a big enough
stapler )


================================================================


[GLOSSARY:  'mityvas'='basari mitzvas done on a European
kezboard']



=sc_a11k

START INPUT OF PART II OF XEROX MS. A11
STARTING FROM PAGE 20
PAGES 1--19 INCLUSIVE INPUT AS =SC_A11f
NOTES TO PART I FILED OFF AS =A11N1 

Date and place of teaching not known.
Probably from the HLP days.
Transcriber not known, but maybe Elana Rappaport (Schachter)

[ N.B.:  On Page 25 I've reproduced the transcriber's spelling
mistakes:  leval, Shabbus, no apostrophe in its, holyness -- those
should identify the transcriber some day ]

------------------------------------------------------------------
[ End of preceeding document: =sc_allf ]

     I tell you 
something  you know.  I've seen in San
---------------------------------------------------------------

START PAGE 20 OF MS. A11


Francisco with a lot of kids you know.  Kids
come into the house and they don't have their
Hebrew name.  So sometimes -- if some of you
kids know Ne'eman.  You know Ne'eman
right.  It's momish crazy you know.  Ne'eman
didn't have a Hebrew name.  He was called up
to the Torah and I knew (?)The Adversary(?) was facing me you
know.
It just hit me for the moment.  I was praying
please G_d let me give him a right name.
And momish this is momish his name you
know.  And then another time when someone
asked me for a name and I really don't
know so I say I don't know you know.
I can hang a name on him you know.
But it has to be momish real.    

But listen kids
let me finish this and then we'll go over
it again because this is the deepest depth there
is:

So he says, this is the whole thing:

He says, 
the difference between making yourself, your
name bigger or not; when you sleep you
also have a name but when you're up, it's
a different thing right.  People call you by
your name and you respond.  In the
same way you can make your name
bigger, that means you're awake.
------------------------------------------------------------------
#p

START PAGE 21 OF MS. A11

[ Question: ]
"Shlomo, two people have the same name.  Does that mean anything?"

[RSC: ]
What do you mean about the same name?

[ Questioner: ]
"You're called Shlomo and he's called Shlomo.
Does that mean you're similar.  Does that mean --- " 

[RSC: ]
Yeah, maybe eventually on the highest leval
there must be some relationship between us.
Again, it's hard to understand again sometimes.

OK, now listen to this.  this is very deep, kids:
   Imagine I'm a Yidala -- this is so deep you
know.  
     {THESIS:}  Imagine I'm learning and then, turns
me on for a little while, then I forget it.  Turned
off.    
     {ANTITHESIS:}Sometimes you meet kids, tell them something
holy and they're with it all their lives.  

    {SYNTHESIS:}  This is
what it is:
     If somoene told them Devrai Torah on
the level of a name, then it stays with them all their lives, you
know.  Can't change.  That's what
it is.  If someone told them Torah on the leval
of food, they eat it, digest it.  It's very sweet.

     So what's going on.  What's the whole thing
about goinng into exile and coming out?
     The
whole thing is, that while you're in exile
what's happening to you.  Your name gets deeper
right.  Shining to the utmost.  

     You know what 
it is.  this is so deep:
     Everybody has little
----------------------------------------------------------------
#p

START PAGE 22 OF MS. A11

exiles you know.  What's happening to me
when I'm in exile a little bit.  What's getting deeper about me.

     Not my actions.  Not that
part of me that I'm the master of.  What is getting 
deeper about me is this deepest depths of me
which is my name.  This is getting much deeper.

     What was getting so deep about us you know,
when we were in exile for 2000 years.  We 
couldn't fulfill all the mitzvas because we
weren't in Israel.  
(A11-29)

  We couldn't maybe learn so
much either.  You know what got so strong.  The
name.  What a name.  what a name.  The deepest
depths of us you know.
     That means that Devrai
Torah, those words, you know what kept us
going.  What kept Moishala the water carrier
going.  Those Devrai Torah that you know you
can't live without.
     Now kids momish this is so deep you know.

     What is the saddest thing in the world you 
know.  You see the most heartbreaking thing
in the word is if G_d forbid if for one split second
you're momish torn off from G_d, G_d forbid.
The end.

    What keeps us going in exile right.
What's the whole thing about exile.  The whole
world wants to tear us away from G_d.
[A11-30]


-----------------------------------------------------------------
*p

START PAGE 23 OF MS. A11

The whole world wants to tear us away from
G_d.

I'll tell you something very deep:
How come Israel is called 'Eretz Yisroel'. 
Cause this is 
momish our name, right.  The connection between
me and Israel is not like the connection between
me and --- even Shabbus.  Shabbus is only once
a week.  It's even deeper than Rosh HaShana, Yom
Kippur right.  It's even deeper than the
Torah becasue the Torah sometimes I'm learning
sometimes I'm not learning right.  The holiness
of Israel is it's so much connected to my name,
like it's momish my name right.  It means
it's on the leval of Devrai Torah right.  It's a
gevalt you know.

And what happens to 
us in exile.  Like the whole world wants to
tear us away from that holy name.  Right, it's
very strong now you know.  Very deep you
know.  

You know there is tremendous evil going
on in the world right.  Tremendous evil.  Like 
right now evil is concentrating once for
ever before Meshiach's coming.
((A11-31))

You know the Baal shem Tov says, the last battle right.
Got to go strong right.  Not only good is
going strong, evil wants momish really
to tear us out once for ever.  Right? Obviously.
[A11-32]


----------------------------------------------------------------
#p

START PAGE 24 OF MS. A11

 So first physically they want to tear us out
right.  And now the new thing now.  They don't 
talk against Jews, they talk against Zionists.
Cover it up right.  Or they come to you and
say listen, you can go to India, you can
be this, you can be this, you can belong to all
other religions and you're still a Jew right.
[A11-33]

They're covering up everything right.  You know
what they mean.  They want to tear out your
name right.  They tell a Yidala listen, you
can live like a goy but just send money
to Israel.  Tearing our our names right.
tearing out that Devrai Torah.  
[A11-34]

And then
they say to us Jews listen, we have notihng
against your religion you just shouldn't
live in Israel, right, cause Israel belongs to
the Arabs.  Things like that.  Everything has
to do with the name.  At this moment momish 
the concentration is on the name right.   On
the name.  Gevalt.  And they say Israel's
name is not Israel, it's Palestine.
[A11-35]


That's the
whole thing right.  They want to tear out the
name from the Holy Land.  Everything
is against the name. 
[A11-36]

So right now how
do you get over this.  Everyone has to get
----------------------------------------------------------------
#p

START PAGE 25 OF MS. A11

himself, 
[A11-37]

my weapon is Devrai Torah on the
leval of a name.  You have to momish dig so
deep and find holy words which are momish
on the leval of your name right.
[A11-38]

[A11-38]
[ And I think this is what the chevre call "cash Torah's" -- words
or teachings that are so real, so useful, for you, that you carry
them around in your pocket like ready money. ]

[ QUESTION: ]
"Maybe that's the profound meaning of
anti-Semitism.  Anti Shem."

[ RSC: ]
Anti Shemn.  That's pretty good you know.  Against the name. 
Yeah.  That's really good.  If Shem is really momish the holiness
of Shem is just the name. [sic ] 
[A11-39 EDITORIAL NOTE]


You know, listen to this:
What's the whole thing of Shabbus.  On Shabbus I'm not doing
anything physically, that means also spiritually 
Shabbus my thing is  not so much doing.

[ The preceeding sentence, as transcribed, ain't quite clear. ]

Shabbus,
the holyness of Shabbus is receiving, right.  On a
high spiritual leval.  Not doing anything.  I'm
davening, I'm learning but this isn't it.  Even
on the high leval of mitzvahs and Torah its not
on the leval of doing.  Even the learning is not
on the leval of learning.  The leval is also of learning
on Shabbus, everything is on the leval of receiving.

Because listen to this:
Because what is Shabbus.
Shabbus, the Zohar Kodesh says is (Hebrew Script:) ?? ShMO
BQOBShoH KhRZO ??  
Shabbus is momish the name of G_d right.
Shabbus we're on the leval.
Listen to this:

[ N.B.:  On this page I've reproduced the transcriber's spelling
mistakes:  leval, Shabbus, no apostrophe in its, holyness -- those
should identify the transcriber some day ]

---------------------------------------------------------------
#p

START PAGE  26 OF MS. A11

The difference bewteen my relationship to
G_d during the week and on shabbus is
the difference between learning Torah on the
leval of food or on the level of my name,
right.  Shabbus my relationship to G_d is
suddenly I reach G_d on 'HIS' Name level. 
Can
you imagine how deep this is.

Now listen to this:
[A11-40 -- EDITORIAL NOTE ]

On Shabos the thing is because
on Shabos, you know what Im doing when 
I'm doing something I'm finite.  I can do
so much.  I can learn so much.  Ahd on
Shabos its so deep I'm not even asking for
anything.

OK now listen to this:
What is the 
most infinte thing about me.  What is the most
infinite thing within me?

That Kadosha,
that holiness which is my name.  Completly
infinte right.  That which connects me
to that which is infinite.  Connects me to
life itself.

So he says:
So therefore Shabos, 
on Shabos I'm on the leval of ShMO ??TzQOTyShO GRKO?? 
that means Shabos momish
I'm on the leval I'm calling G_d by 'HIS' NAME.
Crazy.  Like during the week I'm also calling G_d's
names like on the level of calling G_d.  I'm
calling G_d by 'HIS' titles you know.  

What's
----------------------------------------------------------------
#p

START PAGE 27 OF MS. A11

the difference being friendly with someone
calling him doctor or calling him by his first
name right.  Completly diferent relationship.
Shabos I'm on the level of G_d momish when
I'm calling him by 'HIS' NAME. 

You know what
Shabos is.  That I'm ready to receive from 
G_d things that I never even dreamt of.
Never thought of.  

You know if I come to G_d
on Shabos and say, give me a thousand
dollars, spiritually even, G_d says why just
a thousand -- I was thinking of giving you a 
million, right.  I will say listen G_d I
want to be as holy as the holy Baal Shem.  G_d
says why only like the Baal Shem.  I was thinking of making you
even bigger.
I don't know.  You know.  Cause infinite is infinite.

OK, the name is deep you know.  

So anyway,
everyone knows that:

The exile is a prepartion 
to stand on Mt. Sinai.  What was G_d doing 
while we were in exile.  Strengthning our
name.  Just we must have a name.  First thing you
must be connected to G_d on the level of a name.  That deep
deepest depth of you which
is with you always always always.

Now 
listen to this one more sweet thing:

How
----------------------------------------------------------------
#p

START PAGE 28 OF MS. A11

can a person know which level am I
learning.  Which level is the Yidishkite I'm
living on.  On the level of food and shelter?  On 
the level of my needs, or is it momish on
the level of my name. 

The answer is very simple.  How much you're running after it.
Simple as it is.  

Listen, I'm very hungry
but I'm not going to go running now barefoot all 
the way to YeRUSheLaYiM, right.
[A11-41]  

Listen, I'm
thirsty but I will not run around ten miles
in the rain just to get a little coffee right.
[A11-42]


But
if it's on the level of name, its infinite.  An
infinite need right.  It's so deep I just can't
be without it.  I just can't be without it.
Can't.
[All-43]


The truth is again you see, this is momish 
the deepest secrets of the world.  Why one
person has two names, why one person has
three names, why one person has fifteen names.

Cause basically most of the time at this
point we're not here for the first time right.
We're here for maybe the third or fourth time.
And mybe this person, you know, and the
soul connections are so strong you know.
In a most unbelieeable way.  

I'll tell you
----------------------------------------------------------------
#p

START PAGE 29 OF MS. A11

something way out.  Imagine somoene comes
back to this world and basically lets say
his name is kvais Yonkala right.  Maybe
while he was here last time he connected ---

I'll tell you on a way out level.  Maybe
maybe he was connected to a girl.  You 
know say kvais Rachella right.  So
his soul momish something rubbed off
and he comes back to this world, he has
to connect himself to that name so badly
he doesn't know what to do with himself.
So maybe he must have another name you
know.  I don't know you know.  I don't know.

You see, these are the secrets which I don't
know.  I don't know.  but it doesn't matter
you know.  Certain things we don't have to
know.  Maybe better we don't know.

I'll tell you something far out.  This is what the
kabalists say:
Uusually when you're here for
the first time you have only one name.
Like Avraham.  Never had two names.  Yitzhak
never had two names.  Now we find someone's called Avraham
Yitzhak.  In the
whole Torah we never find anyone having 
two names.  Later on when you come back
---------------------------------------------------------------
#p

START PAGE 30 OF MS. A11

for the second time who knows what
happened to you.  Maybe you're here for the
fifteenth time.  Some people, in Hungary I've
seen people have seven names.  So I always
wonder who knows what they did last time
you kmow.

OK, just one more sweet thing then I've
got to go:
Remember we were learning something
very deep: 
Taht holiness means momish I
can't do it you know.  Momish I can't.  
It's
very very deep.  

You know, all the tests we
have, the real important tests in life, basically
the tests are so strong that if I go through
and I don't do it it's not because I really
didn't want to do it, but someting happened
to me that I couldn't do it.  Basically.
Everybody knows that.  When it comes
to the real acid test in life, the real
strong tests, I was so torn apart, momish
I would have done it a thousand times.
But something haappened to me, I couldn't
do it.

Where is this coming from?
He says
this is coming from the holiness I inheritted 
from Avraham, Yitzhaq, and Yakov, which is inside
of me.
[All-44]


Now he says something very deep:
-----------------------------------------------------------------
#p

START PAGE 31 OF MS. A11


Imagine if you have a big test, and G_d helps you
[A11-45]

	
you go through.  What are you
tasting.  Waht depths of kiddusha are
you tasting.  You're tasting the kidusha ( QDUShaH)
of your name.  

How can I ever taste 
the holiness of my own name.  Every morning
I'm putting on tfillin I'm not tasting so much
the holiness of my name.  It might be hidden
there.  I can -- you know what it means -- I can
do all the mitzvas my whole life and
never taste the holiness of my name.  

But 
imagine I have a big test.  Imagine I'm momish
standing on the crossroad right  and momish
I don't know what happens to me but
momish I didn't you know.  Then I'm tasting,
and the Bais Yaakov says you should taste
the sweetness of the holiness.  Can you imagine
how sweet it is if a person momish knows
the sweetness of his own name.  Of that 
holiness within him that is momish so real.

Now listen to this.  This is very deep:

What's the difference between learning 
and davening.  This is someting very
very strong.

Learning is more strong,
thst QDUShaH reaches my own actions.
----------------------------------------------------------------
#p

START PAGE 32 OF MS. A11

I'm learning.  I'm understanding.  Especially
Torah mitzvas is doing right.  Dovening, the
holiness of davening is because we say
tfillas alway tikunim (fixing) comes from
(Hebrew Script) Avraham, Yityach, Yakov the davening come from
that thing which is my name.  

When we
momish doven for somebody else, what do
we do.  When I make a prayer for somebody
I mention his name.  That's the highest prayer
right.  Cause prayer has so much to do 
with names.

Now listen to this:

Reb Nachman 
says the deepest depths of the word:  
What
is the differnece between learning all the
time and learning Torah Shabos when I read
the parsha.  

So Reb Nachman says the learning
Shabos morning is on the level of prayer.
Because the deepest kind of learning is I
should momish pray I should understand it.
I understand it by -- oy vey do I have to
understand.  Deepest depth is praying .  So
Shabos morning, when we study Torah on
the level of praying, then someone calls me
up by my name.  That's the highest I can
get you know.  

And I want to tell you one 
sweet thing then I got to go.  I gotta go
----------------------------------------------------------------
#p

START PAGE 33 OF MS. A11

all the time.  

You know Reb MENDALA VORKER 
if you kids remember, Reb Mendala had this
way out chevra you know.  Only the way
out kids were able to be with him because
if you're straight, you're sweet and cute, but
you can't be part of them.

Remember the story,
I mean I'm sure you tell each other stories.
So the thing is like this, I want to tell this to
you fast:

Reb Mendala was momish testing
the people if they can be part of his chevra.
You know, very strong.  One night he knocked
on the door of of a sixteen year old boy, and
it was summer, the window was open, and
he says, hey, kvais, Yonkala.  And he heard the
Rebbe's voice you know.  Kvais.  Reb Mendala
was maybe 17 he was 16 but they accept
him already as a Rebbe.  So he jumped
out of the bed and ran to the window
and he said "Rebbe."  He says to him --
what happened to your negilwasser.  He says so
you mean to say that for one second you
forgot that G_d is the master.  You know
as much as he had so much respect
before the Rebbe that he can forget for one
second that the first thing you have to
----------------------------------------------------------------
#p

START PAGE 34 OF MS. A11

wash neigelwasser.  He says you're a holy
yidala but you can't be part of my
chevra.  Imagine.  How strong.

The second 
thing is also very strong:

There was one
young man and he wanted to be part
of this chevra.  So Reb Mendala, you know
there was always four weeks was on a 
trial basis.  OK, one Friday night, if you
remember some story the BIALI they were
drinking all night, then they were learning
Zohar Kodesh.  You know they were momish
masters of their senses.
[A11-46]


That one Friday 
night Reb Mendala was drinking with
them all night you know.  Obviously Reb
Mendala was such a master he could drink
from now today until eternity he wouldn't
be drunk.  But he, this boy was also a
little bit on the level but he was still a
little bit drunk.  A little bit.  Shabos morning
Reb Mendala says give him an aliyah, you
know.  So they called him up to the Torah
by his name you know.  And when he
came back from reading the Torah he
was still a little bit drunk.  Reb Mendala
says, you know, the Gemorah says
---------------------------------------------------------------
#p

START PAGE 35 OF MS. A11

yAyIn pEsEch pAcHAt NiPGON

Even the strongest wine in the world -- X
but if you're suddenly -- imagine G_d forbid,
It should never happen.  magine a person's
completely drunk.  Suddenly, suddenly, a
tiger will come, G_d forbid.  His life will be
in danger.  Do you tink he'll still be
drunk.  One split second not be drunk any-
more.  Because he'll regain his senses right.
It s so strong.  Like a shot right.  Reb
Mendala says, if you can be called up
to the Torah, and you're still drunk, that
means it didn't shock you right.  You know
what it means someone calls you up to
the Torah. 
[ END OF TAPE 1 ]

I can only tell you one sweet
thing.  That the chaileger STOLINER came, and
the old BELZER was there.  And he was so
hidden and so holy you know.  Anyway,
he said the Barouha  and he came back,
then the holy BELZER walked back from
his place and just, he put his hand on
Reb Yisroel.  So he said to his Hasidim, I
wanted to touch somebody who, when they
call his name to the Torah momish, he
really shivers.  Just want to touch
---------------------------------------------------------------

#p

START PAGE 36 OF MS. A11

somebody who's on that level.  Oy gevalt
friends.  We got to be so strong you know.

First I want to bless you and me and
all of us we should really learn torah on
the level of a name you know.  It has
to be so deep.  So deep you know.  

Tell you something.  Lot of people think, you know
its heartbreaking you know, G_d momish
became like -- like you buy herring in
a grocery store you know.  Everybody talks
G_d here, G_d there.  This is all there is 
to G_d you know?  If a person comes up
to you and says, I know G_d.  Wow am
I afraid of this kind of person.
[A11-47]


  [ But if] He says I want to know G_d.  This is something
else.  Someone comes up to you and
says, I love G_d.  I shiver.  What do you
mean you love G_d.
[A11-48]

Someone says Ah, I want to love G_d, ah, something else.

Listen, I like Coca-cola, I like G_d.  What
are you talking about.  I know G_d.
Do you know what kind of words.  Do
you hear what you're saying.  You know 
G_d?! .  Who are you.  A little
creepy thing.  What do you mean
[All-49]


---------------------------------------------------------------
#p

START PAGE 37 OF MS. A11        

you know G_d.  You have to break your
bones a million times a seocnd to have
one, to have one ray of light in your
head right.  But obviously you know.  Oy.
Tell you the craziest thing.  I meet some
kids on the street.  Ask what are you doing.  They say to me,
"Doing G_d's work."
[ An illegible exclamation. ] you know.  this is the end
of the world you know.  Imagine you'll
meet Avraham Avninu, our father Abraham, 
who momish did G_d's work, you'll meet
Moshe Rabenu coming down from Mt. Sinai,
what would he say.  Where are you coming
from.  Oh, I just had a little meeting with G_d
you know, and I'm doing G_d's work.
Acch.  How coarse.  How coarse an you 
be about
[A11-50]
G_d you know.  Absolutely pagan.
[A11-51]


I want to bless me, myself, and all of us
it has to be so deep you know.  So utmost
deep you know.
[All-51a]

I want us to shiver
even to utter those words, 'I love G_d' you know.
I want to love G_d.  I want to love learning
you know.  Right now there's so much to
do you know.  Specially Yerushelaim you know.

You know, I'll tell you some tehillim.
------------------------------------------------------------------
#p

START PAGE 38 OF MS. A11
[ MAYBE THERE IS A PAGE MISSING, OR OUT OF SEQUENCE. ]

He says, let's cut them out as people
and let the name Israel never be mentioned 
again.  It's the name.  It's only the name.
You know how holy it is, our name.  So
holy.  You know, it's unbelieveable right now
our name is shining between heaven and 
earth you know.  Real shining.  And for us
to be part of it, the only way to be part 
right now, whats going on in the world, is
to learn devrai torah on the level of a name.
And by serving G_d on the level of a name.
Has to be deep, momish so deep.

Listen to this:
When did the exile begin?
According to the Gemora, the exile began 
with the birth of Yitzak right.  The 400 yearas
beginning with Yitzach.
[A11-52]


Yitzaq was the first Yidala who was born a Jew right.  
Avraham Avinu was the first person who
was not a Jew consciously.  He was the
first unconcious Jew.  Unconscious Jew.

You
know I don't mean born or not born on
a physical level.  Avraham Avinu worked
so hard to get there but he began with his
mind right, then he worked himself up.
Yitzaq worked himself down.  He was born like up there.
---------------------------------------------------------------
#p

START PAGE 39 OF MS. A11

What keeps us going in exile.  It's not ---
its this unconscous, this name.  Yitzaq was the 
first Yidala who had a name when he was
8 days old  Yitzaq  was the first one in the
world, the first Jew --- G_d said to Abraham,
give him a name, Yitzaq right.  The first person
in the world, the first Jew whose name was
momish given to him by G_d right.  Our name
you know.  So holy.

Anyway friends, let it be a good year, a strong year.

The Baal Shem Tov said, "What is all of life -- a long
summer day and a long winter night."  All
there is to it.  Right now the nights are so
good you know.  See, when Meshiach is coming
the nights will be very short.  Maybe no nights
at all.  And we'll just miss those long nights.
Those long nights.
[A11-53]


Oy, one more sweet thing:
I tell you
momish, I'm a little bit heartbroken, but I'm
just begging all of you, if you could just -- 
love each other just a little bit more.  Just a 
little bit more, and have more patience for
each other.  And help each other more.  You
know I tell you you know.  Most people
don't need advice.  They just need someone
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#p

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to listen to them.  When someone says I need
your advice most of the time they mean
have rauchmonus, listen to me a little bit.
Ok if somehing comes to your head and
you say someting good its also good.
But we need good ears you know.

ShM'a YiTRAeL .  A Yidala doesn't have to say
so much.  He has to listen well.

Paritz:  Shlomo, today on your birthday, together
all of us, together through me bless you, on
your birthday, that you should live on the
level of your name.

[ RSC: ]
Momish thank you Paritzl, and I want
to bless you with a soulmate who will
bless you on the level of your name.  Nebach
most soulmates are on the level of needs,
not of names you know.  Thank you holy Paritzl. --- 

Where's a guitar.

SINGING.
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END MS. A11
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