=sh_4x594.txt < =sh_4x594.rev (10 Dec '95)


R. SHLOMO CARLEBACH

    EXCERPTED TEACHINGS ON THE HOLIDAYS

      Collected in honor of the Congregation and Yeshiva

            of Shalom al Yisrael Synagogue, Jericho




      Part IV:  Purim, Pesach









All copy-rights to the following material reserved to R. Shlomo Carlebach For further information, including
source material: R. Joshua Witt, 14 HaMishkanot, Mishkanot, Jerusalem; Tel.: 972-2-248620.
Sole responsiblity for any errors in the contents, production, & distribution of this booklet rests with 
S. Amdur, HaOn. 

These excerpts have been selected using PSearch, a shareware utility of Patriquin Utilities, available  from
Patri-Soft, 5225 Canyon Crest Dr., Suite 71-358, Riverside CA 92507; &/or POB 8263, San Bernadino, CA 92412. 
Tel: 714-352-2820; FAX: 714-352-1529.  Shareware distributed in Israel by The Software House, Neve Ya'akov,
Jerusalem; 02-830001




FROM C:\BOOK:say   Sayings collected by Rzn. Emunah Witt, not
otherwise                     sourced.

68. On Purim I get a taste of redemption on a drunk level, on a level
of a dream.                                                         

69. Achashverosh and Vashti- the whole thing was staged by G-d to
save Yidden.

70. I send shalach manos, not face to face because I want you to know
that I'm connected to you on the deepest depths where the eye doesn't
reach.

71. The holy drunkard sees only one!

72. How do you fight evil?:  You have to remember there is evil,
because the people who remember are the ones that fight this great
war against evil. 

73. Tremendous light comes down when we want to be close.

74. The greatest evil in the world is when we keep away from each
other and from G-d.

75. When your children go off to dreamland, that's when they want to
be so close to you.  

76. Purim is like the hour before dawn, when husband and wife tell
each other their dreams and when babies want to nurse from their
mothers and children want to be close.

98. The Holy Lechovitcher says, the way you have Purim is the way you
have Pesach, and the way you have Pesach is the way you have Yom
Kippur.
=============================================================== = =====

From EALLKIDS:

E12=[12]FROM T1, P17:
The Zidichover had a commentary:
Yakov said to Esau, "l'regel haMlava v'l'regel haYeladim"  ("By the
pace of the cattle and the pace of the children." )  'Regel haMlaba' can
mean "the holidays when you are not permitted to work", which are
Pesach, Shavuos, and Succos.  'Regel haYiladim' can mean "the holidays
of the children", which are Channukah and Purim.

It is a mind-blowing commentary.  Chanukah and Purim are the
strongest holidays for the children.  Chanukah and Purim are
Meshiach's Yom Tovim (holidays).  When we celebrate the past, the
adults know more.  When we are celebrating the future, the kids know
best.  Chanukah is the light of the Meshiach.  When it comes to Torah
sh'b'tav, the written Torah, in a strange way, maybe I am better.
Torah shebal Peh, the oral torah, belongs to my children.
-----------------------------------------------------------------------
FROM SAMPLER: Selections in honor of the marriage of Miriam Gal-Or and    
            Joshua Attias

R. SHLOMO CARLEBACH ON PURIM

     Once the Ba'al Shem Tov sent Reb Ya'acov Yosef, his second-
greatest pupil, an outstanding scholar and kabbalist, to test the
learning of Reb Yechiel, a prospective son-in-law for his daughter
Udel. Reb Yechiel came from a simple German Jewish family.  When Reb
Ya'acov Yosef returned, he told the Ba'al Shem Tov, "Reb Yehiel
answered 'I don't know' to everything I asked him!"  The BeSHT said,
"Ahhh...Gevalt, I'd like to have him as a son-in-law."
     So we see that there is a type of not-knowing which is even
higher the highest imaginable knowlege.  And it is this type of not-
knowing which we try to reach and taste on Purim.
[paraphrase from Purim1<transcript "Purim-- Not Knowing"]

	If I admit that there are limits to whatever I think I know, that
really, on anything important, I don't know, then I can beg for
forgiveness.  I can go up to someone and say, 'I know I hurt your
feelings, and I don't know how deeply, please let me beg your pardon.'

    "Sadly enough, we have a lot of power over our children.  Nebach,
they are little.  They can't do anything against us.  They are in our
hands.  I think my child did something wrong, and I yell at him.  Then
G-d has compassion on me and I realize that I made a mistake.  So I
say to my child, "Can you please forgive me?"  But even this is only
atonement on the level of knowlege.  I don't know how much hurt I did
on the deeper levels, the levels of 'I don't know'.

   Maybe we remember, we know, what we did.  And on Yom Kippur we beg
forgiveness for all our bad deeds.  But we don't know the effects, the
reprecussions, of our bad deeds.  Maybe I yelled at you for two
minutes, but it hurt you for years.  I don't know.
    So on Purim I stand before G-d, and I do not say anything, because
I don't know anything.  I don't even know what I did wrong.

    To study the Talmud is a privilege.  Yet on the level of knowing,
it is like any other book.  But if we really 'learn' it, on the level
of not-knowing,  it touches the "deepest depths" of our being.  Even
if we can never put in words, never 'know' what we learned.  

    "Once I was walking down Broadway and stopped by a little book
sale.  As I was looking, a black woman, a little drunkard, came up to
me.  She sad, "Brother, can you spare a dime?"  So I took out a dollar
and gave it to her.  She picked up the dollar, held it up, and said,
'Thank you,G-d.'"  And later that day I went to conference of
theologicans, but they didn't know as much as that woman. But of
course they didn't know that.  She was on a Purim level.

================================================================= ====
FROM D:/BOOK3:chesh

 	I was at this meeting, I think I told you, this woman said, why do
you always talk about the Mashiach as a man?  Maybe it's a woman?  So I
said, let me tell you something.  Do you really the Messiah is a single. 
How could that be?  It's always Mr. and Mrs. Mr. and Mrs. Messiah. 
Mamash.  
	Remember we were learning why all the geulas was mostly a man,
Moshe Rabbenu.  Only Purim is Mordecai and Esther.  Because when we wipe
out Amalek, it would be the ultimate fixing of "Chet Ets Hadaas". (The
sin of the Tree of Knowledge)  Because of "Chet Ets Hadaas" is Mordecai
and Esther.  So mamash when Mashiach is coming.  

================================================================= ====
FROM D:/BOOK3:rhkislev

	O.K., now one more thing.  Everybody knows, Moshe Rabbenu is Torah
Sh'B'Ktav.  Moshe Rabbenu is the Written Torah.  Chanukah is the
beginning of Torah Sh'B'al Peh, the Oral Torah.  Because even Purim is a
little bit Torah Sh'b'ksav.  Although we added it, but it's written down. 
Chanukah, the Gemorrah says is, "Lo nisan lichsav"                    -
that you cannot write it down.  This kind of depths you cannot write it
down.

================================================================= ====
FROM D:\BOOK3:EES32893 < ESH32893 < SH032893
N.B.:  Source is notes (sa), not tape nor transcript, from Yakar
seminar.  Check accuracy against Yakar tape
N.B.:  
E prefix indicates 'Excerpts' (sa)
EE prefix indicates 'Editted (sa) excerpts (sa).	
(In short, the following are subject to 3 sources of inacuracy;
caveat lector.)    

Purim is `al lo yodeah' -- I don't know what it is, but I know it's
true.... On Pesach I don't get drunk like on Purim, because I brought
it down a little bit.                       

=====================================================================
FROM D:\BOOK3:SH123092, 
Notes (sa) from Yakar Seminar, 12/30/92
Caveat:  Checks notes against Yakar tape

Every Purim G-d wipes out the anti-Semites of that generation.

D:\BOOK3:Gutpurim (entire)

GOOD PURIM, PINCHAS

   From Connections, Vol. 1 #1, transcribed by Elana Schecter and Yael M'Sinai [Presumably all material in
Connections has been editted a bit -- sa.  Cf. Typescript B16a]

	Once a poor schlepper, Pinchas, came to the Kozhnitzer Rebbe on
Purim. He was feeling downcast, so when he greeted the Rebbe, he
mumbled "Good Purim!" in a very weak voice.
 	The Kozhnitzer answered him: "Pinchas, you are my best friend in
the whole city. How can you come to me and say `Good Purim' without
bringing me a gift?"
 	Pinchas didn't have a single cent. He didn't even have money for
his feast at home. "Rebbe," he said, "I'd love more than anything in
the world to give you a gift, but I can't afford a piece of bread."
	"The first thing you must do is to learn how to say, `Good
Purim.' You must say it like this, loud and strong: `Good Purim!'"
 	"Good Purim."
	"No, try again, like this. Good Purim!" The Kozhnitzer was
mamash shouting.
	"Good Purim," Pinchas answered, like an ordinary person might
say "Good morning," or "Good day."
	The Kozhnitzer Maggid worked on Pinchas until he got him to
shout with a roar "Good Purim, Goood PURIM, GOOOOD PURIM!!!"          
         
	The Rebbe said, "Now, Pinchas, I'd like you to get me a gift for
Purim. Go out and bring my shlach manos."
	Pinchasele went out onto the street. He practiced with everybody
he met. "Good Purim! GOOD PURIM!!" He walked into the grocery store
and yelled out: "GOOD PURIM!" with unbelievable force. Everybody
laughed. "Listen," he said, "I know I owe you money from ten years
back, but it's Purim. How about a special bottle of wine and some
fruit for my rebbe?
	There was something about the way he said it that the grocer had
to give it to him. He brought the wine and the fruit to the Rebbe,
who remarked that it was the greatest gift he'd received that Purim.
	After Pinchas left the Rebbe and was heading home, he began to
think to himself. "I brought such nice gifts for the Rebbe, but my
own wife and children are home starving. I'd better bring thing
something too." So he went back to the grocer. As he entered, he
yelled again: "GOOOD PURIM!" The grocer looked up. Before he had a
chance to think, Pinchas said, "Listen, I need gifts for my family
too. I can't walk home empty-handed. It's Purim!"
	He was shining, and the grocer forgot everything. He forgot the
bill; he forgot about the money. He opened sacks and gave him fruits
and wine, cheese, nuts, and all kinds of delicacies for Purim.
	As Pinchas went a little further on his way, thinking of the
fine feast, he remembered how wretched his family looked in their
rags. He stopped off at the haberdashery, stuck his head in the door.
"GOOD PURIM!"
	"Good Purim."
	"My lovely wife is at home with ten children. It would be nice
if I could bring them home something nice to wear for Purim. They
could celebrate. What do you think?"
	Pinchas walked out with bags full of clothes for himself, his
children, his wife.
 	And on the way he greeted everyone he met: "Good Purim! Good
Purim!" He lit up the whole town with his joy. He was almost home,
crossing the town square, when he began to think: "It's Purim. It's
great we have a feast and something fancy to wear, but Purim's also
for children. I should bring them a few toys, after all these years."
	So he stopped off at the toymaker, threw open the door, stuck in
his head. "GOOD PURIM, Moishele! GOOD PURIM! What little games do you
have to make my children smile from one end of the world to the
other?"
	So Pinchas went home and the way things used to be, he was a
real schlepper. He would walk around the house and his wife would
yell at him. And his children would yell at him. In short, his house
was really a bad scene.
	But this time, he walked in like a lion. "GOOOOOOD PURIM!!!!" he
yelled. He wife looked at her husband, and mamash fell in love with
him. He was seemed like a different man.  
 	"It's Purim," Pinchas said, as he put all his bags down on the
chair. "We have to celebrate."
	Everybody started running towards the sacks, to tear them apart,
but he held up his hand. "Not so fast! First, line up so I can teach
you how to say `GOOD PURIM!'"
	And one by one, Pinchas went down the line, teaching his
children, just as the Kozhnitzer Maggid had taught him. "Good Purim!
Good Purim!"
	Across town, the Kozhnitzer Maggid looked up in the middle of
his feast and said to his hassidim: "Shh! Be quiet! Can't you hear?
All of heaven is listening to Pinchasel teaching his children how to
say `Good Purim!'"
	The next morning, Pinchas walked into a rich man and told him,
"Listen, last night I decided I want to be a rich man. I want you to
give me a loan of ten thousand rubles." But he said it so strong that
the rich man trusted him. He became the top holy rich man, top holy
beggar in the city. Purim mamash gave him strength.
                                                      
--From a story told by Rabbi Shlomo Carlebbach, "shlita" 
 Transcribed by Yael MiSinai 
                                               
================================================================= 
D:\BOOK3:pur1 (entire)

EDIT OF R. SHLOMO CARLEBACH, TRANSCRIPT OF A TALK OR TALKS ON PURIM.  

Archive info:  TRANSCRIPT OBTAINED FROM JOSHUA WITT by S. Amdur  1/89. Inventoried as J1 NO DATE, PLACE,
TRANSCRIBER, OR EDITOR NOTED ON TRANSCRIPT.
Let name of transcript = "Purim -- Not knowing"
Doc=Purim1   On 3.5 Disc 'R. Shlomo', sa, Modi'in. EW 7.6

Edit info:  Conventions in edit:  direct quotes from transcript
enclosed in quotation marks ("...").  Interjections by editor enclosed
in brackets ([...]).  Material not enclosed in quotation marks is
partial or total paraphrase, and must be vetted by Rs. Joshua or
Shlomo before publication, & before circulation beyond chevre.
----------------------------------------------------------------------

	"On Purim, you are supposed to be so high that you don't know the
difference between Mordecai and Haman.  You don't know the diffaerence
between good and evil.  You go beyond the whole thing.  Basically,
Purim is 'al lo yda', '[to the point that] I don't know.'
     The Gemora says that Yom Kippur is yom (day of) k'Purim (like
Purim).  Yom Kippur is a day like Purim.  That means that Yom Kippur,
which is a actually the highest day, of atonement, is just a little
bit like Purim.  Purim is even higher."
     On Purim I eat and drink, and send out gifts to others, but I
don't even open a book and study.  I have gone beyond even studying,
to the point where "I don't know". 

     Once the Ba'al Shem Tov sent Reb Ya'acov Yosef, his second-
greatest pupil, an outstanding scholar and kabbalist, to test the
learning of Reb Yechiel, a prospective son-in-law for his daughter
Udel. Reb Yechiel came from a simple German Jewish family.  When Reb
Ya'acov Yosef returned, he told the Ba'al Shem Tov, "Reb Yehiel
answered 'I don't know' to everything I asked him!"  The BeSHT said,
"Ahhh...Gevalt, I'd like to have him as a son-in-law."
     So we see that there is a type of not-knowing which is even
higher the highest imaginable knowlege.  And it is this type of not-
knowing which we try to reach and taste on Purim.
[paraphrased by sa from transcript p1]

	Nowadays, so many people talk of "self-expression" and "self-
fulfillment" as if it were the goal of life.  But this is not the
highest good.  It depends upon what you are expressing, and what dream
you are fulfilling.  Yet if your consciousness is limited to what you,
your-self, know, then you may believe  that self-expression and self-
fulfillment is the highest imaginable good.
    
	If I admit that there are limits to whatever I think I know, that
really, on anything important, I don't know, then I can beg for
forgiveness.  I can go up to someone and say, 'I know I hurt your
feelings, and I don't know how deeply, please let me beg your pardon.'

    "Sadly enough, we have a lot of power over our children.  Nebach,
they are little.  They can't do anything against us.  They are in our
hands.  I think my child did something wrong, and I yell at him.  Then
G-d has compassion on me and I realize that I made a mistake.  So I
say to my child, "Can you please forgive me?"  But even this is only
atonement on the level of knowlege.  I don't know how much hurt I did
on the deeper levels, the levels of 'I don't know'.

   Maybe we remember, we know, what we did.  And on Yom Kippur we beg
forgiveness for all our bad deeds.  But we don't know the effects, the
reprecussions, of our bad deeds.  Maybe I yelled at you for two
minutes, but it hurt you for years.  I don't know.
    So on Purim I stand before G-d, and I do not say anything, because
I don't know anything.  I don't even know what I did wrong.
    [[On Yom Kippur I acknowlege my misdeeds, and maybe I hope and
pray that I won't do them again.  But I don't know.  And on Purim I
admit that I don't know.  I have to get beyond self-expression.  It
takes something higher than my self.]]

    To study the Talmud is a privilege.  Yet on the level of knowing,
it is like any other book.  But if we really 'learn' it, on the level
of not-knowing,  it touches the "deepest depths" of our being.  Even
if we can never put in words, never 'know' what we learned.  
    Sometimes I may walk past someone, a beautiful girl or a lovely
child, and something connects, and even if I never know her name or
anything else, I know her on the level of not-knowing, which is so
much deeper.
    "Once I was walking down Broadway and stopped by a little book
sale.  As I was looking, a black woman, a little drunkard, came up to
me.  She sad, "Brother, can you spare a dime?"  So I took out a dollar
and gave it to her.  She picked up the dollar, held it up, and said,
'Thank you,G-d.'"  And later that day I went to conference of
theologicans, but they didn't know as much as that woman. But of
course they didn't know that.  She was on a Purim level.
       
=====================================================================
TEACHINGS BY R. ISRAEL WALIN

R. Israel Walin, now in his 80s, has been visiting his daughter at
Kibbutz HaOn.  He received smicha from Rav Herzog (former Chief Rabbi
of Israel) and was sent by him to serve as rabbi with the R.A.F. in
Egypt during World War II.  He has subsequently worked as an
Impressario with Yiddish theatre in New York and Tel Aviv.  

He offered 2 Purim teachings to me, as far I could follow them:

Haman built a gallows 50 amud, cubits, high.  Say 50 miles high. 
Where did he find the timbers for it?  He stole them from Noah's ark.

When Haman cast lots for the day of his Holocaust, it came out 13
Adar.  He was glad, for that was the day Moses died.  But he didn't
know that it was also the day Moses was born.  (So far, from the
Gemara.)
But Haman was one of the wisest men in Persia, so how could he not
know it?
[At this point I can't recall the rest of the story.]

ARCHIVAL INFORMTION: 
 
SH_PURIM.XCP
R. SHLOMO ON PURIM -- EXCERPTS
EXCERPTS SEARCHED FROM D:\BOOK3 (sa Pruned SORT of R. J. Witt,
C:\BOOK)
From C:\BOOK 1/94; D:\BOOK3 2/94
Search for ' purim'
=====================================================================
Input material:
Gutpurim :  "Gut Purim, Pinchas," from Connections, Vol. I #1

            Cf. Typescript B16a=HH10=HBG/I(1)a=CNS/I(1)
            < Talk given by R. Shlomo 1/27/72 
            French translation, Natanel Shur (Bet El), published
               Jlem Post Int. Fr. 27 Fev-- 5 Mar. 1991
			"Un conte de Pourim"
pur1:       Editted excerpt (sa) from Typescript J1="Purim -- Not     
              knowing"
SH_CNSI1.ein  Input from Connections I(1), "And Esther Wrote"
pur12b        Input of JW12b, Purim typescript (pp1)
eeB20pur      Editted excerpts from typescript=B20

10!  "And Esther Wrote" (Teachings on Purim) CNS/I(1)c
        @INPUT as sh_CNSI1.ein


MATERIAL PUBLISHED IN JOURNALS; NOT INPUT

Holy Beggars' Gazette I #1 (b), "Purim Teachings"
Congregation Kehilat Jacob News
  (ongregation Kehilat Jacob, 305 W. 79 St., New York 10024 NY
   Telephone:  001-12-580-2391
   Feb. -- May 1992, "Reb Shlomo's Purim & Pesach Message"

TAPES WITH MATERIAL ON PURIM, IF STILL INTACT

Tape C4, "Reuen #4, Purim" held in 1988 by Tzolotana


ADDITIONAL HARDCOPY: NOT INPUT:

B16b=HH29   Purim 1/27/72, xerox ts., pp14

JW19=B21, pp10, Titled #7B, Purim
JW25            Titled "Shlomo's drunken Reb Nacham Purim"

U1        Purim Torah, Shlomo Carlebach
          Collection R. J. Witt
U4		"Beyond Preportion"
U5		"Purim Torah" 

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

I.  EXCERPTS ON PESACH TAKEN FROM A COLLECTION OF EXCERPTS ON
CHILDREN
    (eallkids + eaddkids + eadd2kids)

    Limitation:  Note that these excerpts were in general taken from
non-input hardcopy (manuscripts & typescripts), from which the
criterion of selection was excerpts on Children, not excerpts on
Pesach; hence this is a sub-set, not a set:  those excerpts about
children which also are about Pesach.

From EALLKIDS

E47<[47]<W-R&Z:
	It's such a special privilege to get married before Pesach, when
Eliyahu Hanavi really walks the streets of this world ... looking at
Jewish doors, to see if they are open, looking in the windows,
looking at the children.

<E82<[82]<From Z-3 p1:
              
	Yiddishkeit begins with Pesach.  On Rosh Hashanna and Yom Kippur
we don't take the children and knock them into ??tikiat sefer??
{Hebrew}.  On Pesach, when it comes we take out the children, because
eduation begins always with summer [[when the rushing winter rains
have ceased, and things go slow]].  I sit them at the table and I
show them what it is.   ...It's very very important that everythihg
you teach them should be on their level.  They should have vessels
for it....  

FROM EADD2KID.KAB

[E95] <"Reb Shlomo's Thoughts on the Seder", Connections, Vol. 1 #2,
(April-May         1985).
 
	Our children don't talk to us sometimes because they think we
really don't see them.  Pesach has so much to do with seeing.  "Lo
yeiraeh lecha chametz" . "You shall not see chametz" ... People who
look at chametz all the time don't see their own neshama (soul),
don't see their own children, don't see G-d.  Seder night, when there
is no chametz in the house, when the house is clean, then suddenly G-
d gives me the vision of seeing my children again, of seeing how they
really are and how fast they can reach the highest level.
	The saddest day in the life of children is when they are
disappointed in their parents.  When babies are born, it is clear to
them that their parents are the best people in the world.  They
cannot imagine anybody being better than their father and their
mother.  Sadly, they grow up and they realize that their parents
aren't the best.  They don't want to talk to us anymore.  Seder night
the Ribbono shel Olam gives my children back the vision to see that,
even though at this moment, I am not the best I can be, but they see
me for what I really am, and how fast it will take me get there.  And
then my children are so happy, they love me so much again because it
is restoring thier vision, the way they remember me.
	Why do children love their parents so much?  The way children
know their parents is in a very deep way.
                             
[E98]<"Reb Shlomo's Thoughts on the Seder", Connections, Vol. 1 #2,
(April-May 1985).

	Seder night is when I am giving over Yiddishkeit to my children. 
I am giving them G-d knowledge.  The Torah was given later, on
Shavuot.  G-d knowlege is when it is clear to me there is nothing to
think about -- that is Seder night.  So you know what the children
do?  They take the afikomon and hide it.  And, they tell me, I want
you to know what I am taking from you.  I am taking from you all the
secrets. ... Holy secrets, when you tell them to somebody you love
very much, become even deeper secrets.  My children tell me, you ae
giving over to me tonight all the hidden things, the deepest depths. 
Then, I say to my children, please, can you give back a taste of that
bread.   Can you give me back a little taste of all those holy
moments, those deep prayers? 	... It is so holy...when my children
give me back the afikomon, it is not only my afikomon, it is the
afikomon of my father, and my mother, and my bubba, and my zaide.  It
is the afkikomon that goes back to Avraham Aveinu. 

[E99]<"Reb Shlomo's Thoughts on the Seder", Connections, Vol. 1 #2,
(April-May 1985).

	I remember that from the age of three on, every Seder, my father
would say to us, to my sister and my twin brother and me, children,
tonight you are sitting at G-d's table.  It is not my table, it is
 G-d's table.  At G-d's table, you must behave in a different way.
	What I remember about my father the most is Seder night.  And,
my father made his Seder like my zaide, who made it like his father. 
Seder night is seriousness, holiness, awareness.

[E100]<"Reb Shlomo's Thoughts on the Seder", Connections, Vol. 1 #2,
(April-May 1985).

	Some of us are so worried that our children should be religious. 
First, make Yidden out of them.  Shavuot, the giving of the Torah,
comes later.  First comes Pesach.  Pesach is "v'higadta labincha,"
"and you shall tell your children".  The way to give Yiddishkeit to
children has to be with so much simcha, so much love.  Eliyahu HaNavi
is the master at bringing parents and children together.  So, at the
end of the Seder, any parents who got close to their children,
Eliyahu HaNavi knocks at their door and tells them -- before Mashiach
is coming, and I will be running all over the world to fix the
relationship between parents and children, I won't have to come here
because here it's already fixed. 
	... "V'heisheiv lev avot al banim," "and the hearts of the
fathers shall return to their children."  This is the moment to pray
for your children for whatever they need.
	The deepest holiness of Jews is not only in the way we keep
shabbos and eat matza.  The deepest holiness is the way we pray for
our children.

====================================================================
=== ===	
FROM SAMPLER: Selected in honor of the Wedding of Miriam Gal-Or &
Shmuel Attias

You know how we begin the Seder?  We yell "Kiddush" mamash, Rabbenu
shel olam, Master of the World, make our body right this second!
(from SCMM0489<Transcript MM0489)

The holy Chisker says...who is the author of the Hagadah shel Pesach? 
Eliayahu haNavi. (from W-R&Z)

====================================================================
=== ====
                       
FROM SAY:  Sayings Selected by Emunah Witt

67. Every year we go out of exile on Pesach. 

78. On Pesach Eliyahu HaNavi comes to tell us that Mashiach is on the
way.

79. Pesach is the deepest account; I have to know exactly where I put
the chamets, and I have to get rid of it.                             
   
80. G-d is saving our lives with the matsa; matsa is michla d'osvosa,
saving our souls!

81. This is Rav Kook's Torah.  All year round, I'm looking for
chamets in somebody else's house.  Pesach I'm searching my own house.

82. G-d wants you to clean as far as your hand can reach, and where
you cannot reach, G-d will clean for you.

89. On Pesach, why do we buy new plates?  Because the Kedusha that G-
d is giving me is beyond the vessels we have!

95. On Pesach when we eat matsa, we are putting holiness into our
bodies.

97. Matsa is from the Tree of Life; on Seder night we wish the most
for our children that they should live forever.

98. The Holy Lechovitcher says, the way you have Purim is the way you
have Pesach, and the way you have Pesach is the way you have Yom
Kippur.

99. The Hagadah was written by Eliyahu HaNavi who comes at the end of
the Seder to thank you if you said every word.

100. Matsa doesn't take much time:  If we put the least amount of
time into our food, the rest of the time we have to do great things.
====================================================================
=== ==
doc=PESACH (Entire)  ? From F2 p7?

	The bread we eat on Pesach is the most simple thing in the
world, it is just flour and water. 

	What takes more Wholeness -- to believe, or to understand?  Reb
Nachman says it takes more wholeness to believe.  If your mind and
emotions are [not whole] [[unclear, clouded, un-whole-thy]] you have
10000 doubts. The [people of] the world is ready to do the strangest
things.  But the most simple thing -- to believe in G-d -- they don't
want to do. [[Cf. 'through a glass darkly' 'but to hear some new
thing' -- sa]].
	Reb Nachman says that on Yontif [[Pesach?]] this holy sweetness
is flowing down from heaven -- simplicity in [the sense of] one
straight piece.  So if you're not whole you cannot receive it. 
Therefore he says on Yontif, you have to be in the Bait HaMikdash
because the Bais Hamikdash is the most whole place in the world.  In
the Bait HaMikdash there were no doubts, no perversions [of thought
or emotions], everything was clear, there really is one G-d. 
Remember that in the Holy Temple there were thousands, millions of
people [[souls]] and nobody pushed the other, because everybody knew
somoeone else was also existing.  If I push someone that means I am
more important than he is.  Everyone made place for someone else.
[[Cf. the Kedusha.]]  And it was a whole place.  On Yontif you have
to receive this holy sweetness.

	On Pesach G-d is fixing our mouth, everything which has to do
with our mouth.  First of all we talk -- we say the Hagaddah -- then
we eat.  Because I receive life with my mouth, food.  And
communication with the world [[as distinct from the kingdoms of
Heaven --sa]] is also with my mouth. I depends one on the ohter; you
communicate with the world to the extent, and in the way, you receive
life.  If you receive life like a slave -- [to be a slave is to
believe that the world is] just you, there is no one else existing --
then you can't communicate with another person.  You cannot talk. 
You cannot talk to G-d, and you can't talk to someone ele.  You
cannot talk to your children.
	A slave cannot talk to his children; a slave doesn't really know
his children.  He is so completely enslaved to himself, how can he
answer children's qwuestions?  Especially since children are so real. 
As Reb Nachman says, they are just whole, which is infinite.  ...On
Pesach we become free again.  Then we eat, and when we eat we receive
this holy sweetness from heaven, when we eat matza, which is the most
simple food in the world [and so the most whole, like the wholeness
of the Highest].  Everything is simple; simply on a 'holy simplicity'
level.  And then we can talk again, like menschen.  We can talk to G-
d and we can talk to our children.
	Why doesn't the world believe in G-d any more?  Because they
have so many questions.  On Pesach night we ask G-d four questions. 
What is [really] happening at that moment [[in the 'deepest depths'
of kavanah]]?  We are lifting up all the questions of the world -- we
are bringing them back to G-d.  All year long we are asking quetions
about G-d, but, so to speak, "behind His back", not in [the]
Presence.
	Before we ask the four qeustions, a child is supposed to say,
'Father, I want to ask you four questions.'  So the holy Baal Shem
Tov says everybody has to say, G-d in Heaven, I want to ask you four
questions.  And the four questions include all the questions we can
possibly ask.
	[If I am really angry at someone --  if I question, have
questions, about what they have done -- but if I tell my anger, raise
my questions, not to that person, but to someone else] what good is
it?  It [gets] me even more angry.  But if I ask that person, if 'he'
doesn't answer, [simply] asking the questions makes the anger less. 
strong. Because while I ask the question, I realize, maybe I was
wrong.
	The truth is, the answer [to the four questions is not so strong
in the Hagaddah.  [The answer is] telling  a story that G-d took us
out of Egypt; but I want to ask, what happened after[wards].  Let's
say someone would ask G-d what happened to the 6 Million, what is
going on there? ...
	[Yet] when I mamash ask G-d all the questions, something
happens, and suddenly my belief becomes so straight.  I really
believe again. [[��� �����].  Because the only answer is that I have
to believe again.
	In this world wine makes you drunk, and makes you forget.  When
Messiach is coming [[read not 'comes' {future tense} but `is coming'
{present imperfect tense} --sa]] there will also be wine, but wine
taht will lift us up to the highest levels.  Because wine really has
it to lift us up.  It is only because the world is so low that wine
drags us down more.  If the world would be as it should be then every
drop of wine would life us up to the highest level.  But Pesach night
is a little bit like the world to come, so the four cups of wine lift
you up to the highest joy in the world.  Suddenly you really
understand that everything is right.
	Then he [Reb Nachman?} says...that when Messiach is coming there
will be new song, but in oder to hear this song you have to be drunk
-- not on a low level, on a high level druunk.  So therefore we really
only start singing after the thrid cup of wine.  Hallel we say by the
third cup.  Because by the third cup we are already drunk enough that
we can hear the song of the world to come.  As much as all the gates
of heaven are open the first part of the night, they are not
completely open.  After the thrid cup we walk up and we open the
door.  For Elijah the prophet.  Because rally everything is open,
nothing is in my way anymore.
	On Pesach night G-d gives us not only freedom, G-d puts great
understanding into our heads.  Moachim l'gadlus.  Great minds.  
	It says in every generation everybody has to believe 'him'self
like 'he' is going out of Egypt.  Meaning Seder night you really have
to come to G-d with our whole life story...Everything which ever
happened to you you have to bring with you, because G-d is fixing it
on that night...taking you out of it...or maybe putting you straight
with it.
	Reb Nachman says the night before Pesach [the night of searching
for chametz] a great light is shinging.  Bais Yakov says the great
light that is shining is that I find my 'place' [[makom, place/job in
the service of Heaven -- sa]].  Reb Nachman says...the great light
[is that I stop blaming the world for all that is wrong, and take
responsibility upon myself, and start by fixing myself.]  So the
night before Pesach the great light is shining -- I know it is my
fault, nobody else's fault -- then I begin to look for it -- I get it
all together and I throw it out.  Then the next night a great light
is shining and I can really understand what is going on in the world.
	You see, all the evil we are doing all year is only because we
are so petty. ..If we would be on the moachin l'gadlus level, the
great mind level -- Even getting angry at people is always for petty
stupid things.  On Pesach night -- Gevalt! -- we don't have the
faintest idea what we could do on seder night if we would only want
to.  We could just really come free from all evil, from all
pettiness, from all stupidity, from all littleness.
	The afkikomen, the last piece of matza, is really not from this
world.  We put it away, we hide it, and then we eat it.  Because it
is coming from a completely hidden world.  When you eat the afikomen,
all your prayers are answered in that moment.
	Rav Kook says there is no freedom in the world because everyone
likes to look for evil in someone else's house.  If the world would
learn that first they hzve to look for evil in their own house -- OY!
	Ok, thank you holy folks.
[END OF TRANSCRIPT][END of doc=pesach]
FROM SHAV0 > EJW18.EW8, EXCERPT FROM JW13, R. SHLOMO ON SHAVUOS,
5750,        

on Pesach, when G-d makes a Jew out of me, it has to be clear to me
that you {ie, I} better watch out.
====================================================================
=== =====
From AV

�:Reb Shlomo speaking in Yerushalayim, July 29th 1992, before Rosh
Chodesh Av. 

	I want to tell you something.  Why is Pesach... there is no Yom
Tov, mamash... Shavuous, OK, you count 49 days, but Pesach, it's
crazy weeks before.  Because the whole "���� �����" Yitsias Mitsrayim
is Achishena

====================================================================
=== ====
FROM KIS-J.
From transcript=JW48?
Kislev, Tav Shim Mem Vav Mishkanot Jerusalem
Rabbi Shlomo Carlebach speaking:                             
                           transcribed by Yehoshua and Emuna Witt


	OK, friends, everybody knows if there wouldn't have been Shivrei
Luchos, there would never be Torah sh'baal peh, right?  You know what
that means?  The Luchos, without Shivrei Luchos, says, "What do I do
when a piece of ham falls into my soup?"  
	Remember now without getting involved now in the stories,
Shivrei Luchos says, I prepare everything for Pesach.  Like the story
of the Yehoshuas Yaakov.  One Yiddela, nebech cooked for all of
Pesach.  Then one of his children threw in  a little piece of
chamets, into the pot of soup.  That's Shivrei Luchos.  You know
what's Shivrei Luchos?  I'll tell you what's Shivrei Luchos. Yidden
come from Russia, and let's say the man makes it, and nebech, his
wife doesn't make it.  There's no way for her to get out.  Can I
marry somebody else or not?  Reb Moshe, Heilage Reb Moshe, wrote so
many tshuvas. (Halachic decisions)  It's stories of Shivrei Luchos.  

	And I want you to know, what we need the most today, when people
come back to Yiddishkeit...  Don't give them the Torah before the
Shivrei Luchos.  It's not their Torah.  Their Torah is the Shivrei
Luchos.
	I want you to know something awesome.  The Kozhnitser Maggid
says, the beginning of the Seder is Yachats ���, you break the middle
matsa.  So the Kozhnitser Maggid says, "Anybody who does not believe
that every Jew is broken, has no cheylech ��� (portion) in Pesach. 
And right now, I want to say it so much deeper.  You know what it is? 
Pesach, Mitsrayim (Egypt) was just the Luchos.  Pesach, today, is the
Shivrei Luchos, right?  Can you imagine a Yiddele sitting in
Aushowitz and eating matsa?  Shivrei Luchos, right.  Nebech, the
Marranos in Spain, sitting there.  It's all Shivrei Luchos.  And
everybody knows, "Luchos and Shivrei Luchos Menuchem B'Aron".  You
have to know both Torahs. 
====================================================================
=== ====

FROM W-R&Z
		You know, Zehavala, I want to share something with you that
I just learned this week, that the holy Chisker says.  It's really
unbelievable.  He says, who is the author of the Hagadah Shel Pesach? 
Eliyahu Hanavi.  It's a gevalt.  And you know friends, now before
Pesach, when everybody's thinking of the Hagada, that means we are
thinking of the words of Eliyahu Hanavi.  So it's such a special
privilege to get married before Pesach, when Eliyahu Hanavi really
walks the streets of this world.  And he is walking, looking at
Jewish doors, to see if they are open, looking in the windows,
looking at the children.  Mazel Tov, Mazel Tov.

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

FROM eesh32893; pruned edit of esh32893, exerpts from sh032893 edited
excerpted notes of Seminar given by R. Shlomo Carlebach, 3/24-25/93,
Yakar, Jerusalem

Tapes available from Yakar, 10 HaLamed-Hey, Jerusalem; ; Videotape
from Natanel Shur, Nachliel
The following are derived from notes, not from a transcribed tape.
Hence accuracy cannot be guarantee'ed; caveat lector, buy the tapes.
Direct quotes in quotation marks; uncertain quotes without quotation
marks, or in parentheses.  Editor's interpollations in brackets [   ]

----------------------------------------------------------------------
-------=

Erev Pesach is yomtov -- because after bedike hametz [searching out
and removing the last hametz (that which is spoiled) from your
habitation] you're not the same person.

Erev Pesach you daven fast -- fast is -- if I don't know the way, it
takes me a long time to get there.

The way the Bobov Rebbe danced  from the baking to the oven...

(Hassidim asked R. Levi Yitzhak what the most important thing was
before Pesach.  He said) Make sure that no one yells at the women who
bake the matzva.

Why did G-d take us out of Egypt.  Because we prayed so much.

Purim is `al lo yodeah' -- I don't know what it is, but I know it's
true.... On Pesach I don't get drunk like on Purim, because I brought
it down a little bit.

If my inside is a slave to Pharoh, it is not Pharoh's fault, it's my
own stupidity.  

Seder night is:  everything is inside still...when it comes to
outside (vessels, kelim) children don't understand it.

At the Seder -- to yell and be angry is everything the Seder is not.

(If you're out of Egypt, then the Torah has a place for you.)
 
((I'm all of the four sons.))

Ishbitzer says:  You have to look for hametz in all the cracks of
your soul.

((What is being passed over?  Leaping steps in the spiritual
journey.))

What is matza -- The Torah is getting inside me. (Ishbitzer)

Matza is the greatest light from heaven.  Without tzimtzum, yet the
biggest tzimtzum in the world -- 18 minutes.

Pesach -- the beginning is -- G-d disregards me.

Ishbitzer:  "My own angel of death -- my own mistakes -- I'm hanging
on to my yesterday mistakes with all my strength."
(March 24, 1993, 16:09 P.M.)

((So much we want to do for your children, and we only do a little of
it; so much they want to do for us.  When do they give it back to us
-- Seder night, when they ask 'ma nishtamaa'.))

(The destructive force is saying to us -- who needs you.  A child has
this fear.)
"When do we tell our children that we couldn't do without them --
Seder night."

The holiness of Pesach is that G-d jumped over [our] past [sins]

Matza is G-d's light reaching my kishkes.

Why is it hard work [at the Seder] -- because I have to make myself
into a vessel for hesed sh'b' hesed [the Sefira with which we begin
the counting of the Omer on the evening after the (first) day of
Pesach].

To a baby you can talk baby-talk, or you can talk much deeper than
you can talk to an adult.  (So with the Torah.  ((Seder night we do
not talk baby-talk, we talk as babies tallk.)) [rephrased].

Why are we not permitted to eat after the afikommen?  
Because I need the taste of the ... Light forever. 

The hochma [Wise Son] wants to know...what is my place in Jerusaliim.
The hocham feels the Presence of G-d.
The hocham is intellectually the highest, but I tell him, you should
eat nothing nothing after the afikommen, because the taste should
stay with you.

What is bugging the Rosaha ["Wicked Son"}

He is a rasha because he tried to do good and he did not feel
G-d's presence.

The Rosha is a person who tried so hard.

The Rasha realizes G-d is still hiding from him.

(The Rasha wants to serve G-d, and he is a Jew, but his vision of G-d
is so deep, and he didn't find it.)

In all the Rebbes, the Rasha [Wicked Son] (does better than) the
Hocham [Wise Son].  The Rasha has a bigger neshama than the Hocham.

Ref., Hagaddah, "you shall set his teeth on edge"

I'm telling him, the way you talk, you don't need teeth. 
You need so much deeper...but for that you have to use your own
teeth; don't use your Rebbe's teeth.
We have to chew it -- to cut it down -- limitation, tzimtzum -- to
get it into us -- because we don't otherwise have the vessels.

That was the mistake of Adam haRishon -- so the Snake said, 'if you
want to be like G-d' -- but anything that comes from G-d is complete 

   THE PRAYER FOR DEW:

Dew is Pesach; rain is Shemini Atzeret 
[Rain falls only sometimes; dew falls all days]

Rain begins in this earth, goes up, comes back.  Dew comes directly
from above.  Rain may come any time; dew comes when night is the
darkest 
There is a 2-way relationship with Heaven -- sometimes I begin, "and
sometimes G-d just gives it to me"

Anything that comes from prayers is `rain'; what comes from a place
rain can't reach is `dew'.
There is something inside of me where asking doesn't reach.  So "I'll
be to you like the dew."
Do I really know what I'm praying for?  The inside of my prayers is
so deep.
We can ask for rain because it is in preportion to our prayers --
like business -- but we con't ask for dew because it is unlimited.
If you do good business with G-d, you receive gifts [as a sort of
bonus] -- but if you don't do business, you can't ask for a gift
"I want to give you gifts for no reason"
Even the gifts are also on the level of business -- you deserved it 
G-d shows us that we deserve it.

It feels so good that I get paid for my work.

G-d gives me -- $2 million -- [an infinite gift] in such a way that I
deserve it.
That headquarters (for those gifts) is so special

A chatan [bridegroom] can give a ring on the level of rain, or of
dew.
What was the mistake of the spies (Exodus, Shelach Lecha:) -- they
thought the land of Israel was given on the level of business.
[When the spies said] We are not strong enough [to possess the land
of Israel] -- [they meant] we don't yet have enough Torah mitzvas.
The fixing was -- Moshe says, nothing is big enough to deserve the
land. 

Pesach:  Can you do enough Torah mitzva's to deserve freedom? 
Freedom, you can't buy.
----------------------------------------------------------------------
-------


FROM ESX50393
Excerpts from notes, R. Shlomo at Yakar, May (2)-3-4, 1993
Same caveat as preceeding.

*On Pesach G-d takes us up so high, and shows us that our
relationship (connection)...does not depend on what we are doing.


R. SHLOMO ON PESACH SHENI {Observed only in biblical times; 1 month
after Pesach; for persons ritually disqualified from offering the
Pesach sacrifice.)
FROM LGG:
Lag B'Omer Tav Shin Nun Bet/ Mishkanot Jerusalem, Israel,1992
 	Rabbi Shlomo Carlebach: 

	 Pesach Sheini is the first day of Aharon HaKohen.  What's
Pesach Sheini all about?  Everybody knows what all the Rebbes say,
that  ���� ��� ��� ���� If you want to do a mitsva, and you can't do
it, you get paid in heaven, like you did it. So why were they so sad? 
Yea, I get paid like all the Yidden.  But what about me?  Let's put
it this way.  Seder, everybody has a seder, right.  But then there's
my seder, your seder, every Yid's seder.  Ah, something else.  This
is the deepest Torah sh'Baal Peh, right.  Gevaldt, were they missing
that.  
	Everybody knows, Pesach Sheini, is (because of) the ones who
carried the coffin of Nadav and Avihu.  What's Nadav and Avihu all
about?  You know what they wanted?  OK, so we made the Golden Calf. 
We made the Golden Calf.  So it's again all of Israel. So we make a
Mishkan.  It belongs to all of Israel.  What about just me?  Just
me... So Aharon HaKohen goes in for all the Yidden.  What about a
Yiddele. �� ��� (Aish zara, strange fire)  He's far from Yiddishkeit,
he's far from everything.  He doesn't know what to do with himself. 
Mamash, they are running into the Kadosh Kadoshim.  So Nadav and
Avihu is basically also Torah sh'Baal Peh.  So the people who carried
the coffin, they learned the secret of Torah sh'Baal Peh from Nadav
and Avihu.  What did Nadav and Avihu want?  They want the most.  They
want the most. 
====================================================================
=== =
[E91}<"Reb Shlomo's Thoughts on the Seder", 
Connections, Vol. 1 #2, (April-May 1985).
"On Seder night, our children feel so close to us, they are asking us
all the questions.  Why don't our kids talk to us during the year? 
Because, sadly enough, we look at them with exile eyes. ...The truth
is, every child has it in him to reach right away from the first, for
the highest, for the deepest.  Anyone who is around children knows
that there are times when children understand more than adults. 
Children are on the highest level.  So, Seder night, after we all out
Kiddush, our kids say, 'O.K., if this is the way you look at life, we
can talk to you again."

[E92}<"Reb Shlomo's Thoughts on the Seder", 
Connections, Vol. 1 #2, (April-May 1985).
	"We treat our chldren in such a way that it takes so long for
them to mature until we can talk to them.  On Seder night, I know
that everything can take just one split second."

[E93]<"Reb Shlomo's Thoughts on the Seder", 
Connections, Vol. 1 #2, (April-May 1985).
	The Alexandra [Rebbe] says `Why doesn't the Seder begin right
away with questions...He says 'there are certain things which are so
holy -- don't ask questions.  Just take them the way they
are...because if you ask, you degrade them, you profane them.  So he
says, when it comes to kadesh, don't ask.  Urechatz (washing the
hands), don't ask.  Karpas (dipping a vegetable), don't ask.  Maggid
-- then, you can ask.  And, he says, the wworld is analyzing
everything in the world, and they don't know when to stop.  They are
destroying everything holy, by asking questions about things one
shouldn't ask.
	It is so clear to me that we adults analyze everything our
children say.  Was it clever, was it good, was it stupid?  Then, the
child is likely to say, I don't want to talk to you.  You destroy
everything I say.  But, Seder night, our children see that we know
when to stop.  We don't tear everything apart.  Our children say,
O.K., I want to ask you a question.  Don't analyze it.
	The first fixing, when you come out into freedom is, leave
things whole....Psychology, which analyzes everything and pulls
everything apart has not fixed the world yet....
	I'm sure it's clear to you that our children ask the deepest
questions, and the truth is that we don't have the answers.  You can
read the entire Haggadah, but the queastions are still questions....
	We lose our children because we tell them we have the answers to
everything,  Our children know it's not true.  They don't want to
talk to us.  Seder night, I tell my children, so, I'm a few years
older than you.  You think that I know more?  Maybe I know the story
a little bit longer, but I don't know the answer. ...Then, our
children feel so close to us."

[E94]<"Reb Shlomo's Thoughts on the Seder", 
Connections, Vol. 1 #2, (April-May 1985).
	This is a Torah from Rav Nachman.  Sometimes our children ask
us, and we can take our time in answering.  Sometimes if we take our
time, we will lose them.  Rav Nachman says, if our children ask us,
is there one G-d and we say, let's talk it over -- we've lost
them....Seder night is when our children ask, is there one G-d?  And,
our answer has to be right away.  Don't take any time.
	Seder night is when I am telling my children, there is one 
G-d.  There is one Torah.  There is Eretz Yisroel.  I have no time. 
[[This is an allusion to the theme that there was no time from the
bread to leaven.]]  It has to be fast. ...
	...How did Moshe Rabbenu get us out of Egypt.  Right now is the
time -- "Bachatzot halayla" in the middle of the night -- right now,
don't think.  This is 'mochin megadlus', a high mind.  It is not, not
thinking.  It is clearer than thinking.  It is clear to me.  It is on
such a high consciousness level, a deep level.
	So, Seder night, everything is fast, but it's so clear, and it's
so good....I can tell my child this is matza, this maror, I am a Jew,
there is one G-d."

[E95]<"Reb Shlomo's Thoughts on the Seder", 
Connections, Vol. 1 #2, (April-May 1985).
	Our children don't talk to us sometimes because they think we
really don't see them.  Pesach has so much to do with seeing.  "Lo
yeiraeh lecha chametz" . "You shall not see chametz" ... People who
look at chametz all the time don't see their own neshama (soul),
don't see their own children, don't see G-d.  Seder night, when there
is no chametz in the house, when the house is clean, then suddenly G-
d gives me the vision of seeing my children again, of seeing how they
really are and how fast they can reach the highest level.
	The saddest day in the life of children is when they are
disappointed in their parents.  When babies are born, it is clear to
them that their parents are the best people in the world.  They
cannot imagine anybody being better than their father and their
mother.  Sadly, they grow up and they realize that their parents
aren't the best.  They don't want to talk to us anymore.  Seder night
the Ribbono shel Olam gives my children back the vision to see that,
even though at this moment, I am not the best I can be, but they see
me for what I really am, and how fast it will take me get there.  And
then my children are so happy, they love me so much again because it
is restoring thier vision, the way they remember me.
	Why do children love their parents so much?  The way children
know their parents is in a very deep way.
                             
[E96]<"Reb Shlomo's Thoughts on the Seder", 
Connections, Vol. 1 #2, (April-May 1985).
	My daughter...remembers those moments when I didn't say
anything.  She remembers those holy moments, those secret moments.

[E97]<"Reb Shlomo's Thoughts on the Seder", 
Connections, Vol. 1 #2, (April-May 1985).
	Do you think children don't know how much we pray for them
before they were born?  They know everything.

[E98]<"Reb Shlomo's Thoughts on the Seder", 
Connections, Vol. 1 #2, (April-May 1985).
	Seder night is when I am giving over Yiddishkeit to my children. 
I am giving them G-d knowledge.  The Torah was given later, on
Shavuot.  G-d knowlege is when it is clear to me there is nothing to
think about -- that is Seder night.  So you know what the children
do?  They take the afikomon and hide it.  And, they tell me, I want
you to know what I am taking from you.  I am taking from you all the
secrets. ... Holy secrets, when you tell them to somebody you love
very much, become even deeper secrets.  My children tell me, you ae
giving over to me tonight all the hidden things, the deepest depths. 
Then, I say to my children, please, can you give back a taste of that
bread.   Can you give me back a little taste of all those holy
moments, those deep prayers? 	... It is so holy...when my children
give me back the afikomon, it is not only my afikomon, it is the
afikomon of my father, and my mother, and my bubba, and my zaide.  It
is the afkikomon that goes back to Avraham Aveinu. 

[E99]<"Reb Shlomo's Thoughts on the Seder", 
Connections, Vol. 1 #2, (April-May 1985).
	I remember that from the age of three on, every Seder, my father
would say to us, to my sister and my twin brother and me, children,
tonight you are sitting at G-d's table.  It is not my table, it is
 G-d's table.  At G-d's table, you must behave in a different way.
	What I remember about my father the most is Seder night.  And,
my father made his Seder like my zaide, who made it like his father. 
Seder night is seriousness, holiness, awareness.

[E100]<"Reb Shlomo's Thoughts on the Seder", 
Connections, Vol. 1 #2, (April-May 1985).
	Some of us are so worried that our children should be religious. 
First, make Yidden out of them.  Shavuot, the giving of the Torah,
comes later.  First comes Pesach.  Pesach is "v'higadta labincha,"
"and you shall tell your children".  The way to give Yiddishkeit to
children has to be with so much simcha, so much love.  Eliyahu HaNavi
is the master at bringing parents and children together.  So, at the
end of the Seder, any parents who got close to their children,
Eliyahu HaNavi knocks at their door and tells them -- before Mashiach
is coming, and I will be running all over the world to fix the
relationship between parents and children, I won't have to come here
because here it's already fixed. 
	... "V'heisheiv lev avot al banim," "and the hearts of the
fathers shall return to their children."  This is the moment to pray
for your children for whatever they need.
	The deepest holiness of Jews is not only in the way we keep
shabbos and eat matza.  The deepest holiness is the way we pray for
our children.

END doc=sh_pesah.xcp 3/13/94

ARCHIVAL INFORMATION

sh_pesaH.xcp
R. SHLOMO CARLEBACH
EXCERPTS ON PESACH
COMPILED (sa) VIA PSearch of D:\BOOK3 for 'pesach'
For listing of source references, see INV0194 and BOOK3DIR.DOC
COPY-RIGHT OBSCURANTISM:
  As with all R. Shlomo material I (sa) process:
All copy-rights reserved to R. Shlomo Carlebach
Secondary copy-rights reserved on value-added basis:
   Excerpts from sources prefixed Z, to R. Zusha Frumin

All other secondary copyrights reserved to R. Joshua Witt

INVENTORY OF R. SHLOMO CARLEBACH TEACHINGS ON PESACH
I.  HARDCOPY INVENTORY

TYPESCRIPTS:

B17	24		1972		Pesach
B21	10				On Pesach      = JW19

INPUT:
emm0489		Pesach for kids
      Excerpted from transcription=mm0489
      Tape held by Natanel Shur
      Transcription mm0489 may be held by Natanel Shur
	Talk by R. Shlomo, Meor Modi'in, April 10?, 1989, Pesach
	
There is no substantial input on Pesach.
  doc=pesach is just E116
      scmm0489 is just one unproofed fragment of a transcript
         input 04-16-89
	spesach is just one excerpt, from W-R&Z

TRANSLATIONS INTO FRENCH:

**NSf57	 HBG/II(4)c	(April 76) Elijah's Cup  
				JP Int. French 26 Mar-1 Apr. 1991, "La Coupe      
                                                              d'Eliahu", 
                           -- (Source?) ------------ "Du pain pour
Pesach"

ARTICLES IN HOLY BEGGARS' GAZETTE:

II	1	Nissan 73  (April 1973) "Special Pesach Issue":
			6	On the Seder                         HBG/II(1)a
			1	Seder: on "Pour out Thy Wrath"       HBG/II(1)d

			2	Story: "Elijah's Cup"                HBG/II(4)c


ARTICLES IN CONNECTIONS:


    CONNECTIONS VOL. I #2,  April--May   1985
     pp20 (pp27--46):  "Reb Shlomo's thoughts on the Seder"     
CNS/I(2)a
        2	"A Prison Seder" (Holocaust story)                  CNS/I(2)b

     CONNECTIONS July-August 1986 (2nd Fundraising Dinner Issue)
		3/4  'A Prison Seder'                             CNS/II(2)a
     CONNECTIONS Vol. III #4 (1988)
		2  'Rabbi Carlebach's Pesach Teachings'           CNS/III(4)d

KEHILAT JACOB NEWSLETTER:

KHN/Feb.--May 1992:  "Reb Shlomo's Purim & Pesach Message"