=SC#6E88.ein < =SC#6E88.txt < =SC#6E88.doc {PASS 2 COMPLETED: Proof'd against tape.} For Notes Ref., Let this doc = Ab So notes are Deep-Six'd to doc = saSC_Ab Shlomo Carlebach , Tape #6E , 1988 Ruach Retreat June 1988 Copake New York ----------------------------------------------------------------- TECHNICAL NOTE: Problems in Converting WORD/Windows files to Einstein/DOS files See note {*Ab1} ================================================================= SOURCE INFO: I do not have a list of, nor know the status of, the Ruach Retreat Tapes. Hopefully, they're all intact. Gedalya Persky should know. R. David Zeller, at Efrat, should know where Gedalya is. And maybe R. Meir Fund knows. Maybe Albany, maybe Atlanta. The Abode, in New Lebanon NY, might know; and might have tapes from the first few Ruach Camps. --------------------------------------------------------------- # prefix: Printed beige label on unmarked white caseOften in box with the follow ng notation:Shmi'at Tiferet (hearing of the the Heart) presents a collection of talks, panel discussions, and music that reveal kabbalistic and Hasidic insights expressed in contemporary terms by some of the leading rabbis and teachers of our age.All cassettes are 90 minutes long. For a REE catalog write to Shmi'at Tiferet, 4336 NW 27 Dr., Gainsville FL 326905 or call (904) 374-4478 --------------------- I obtained and copied this tape from Leah and Avraham Sands, Moshav Mevo Modi'in, 73122 Israel. I think they have a copy of that catalog. They also have other tapes from this supplier; including other tapes from Ruach Retreats; see =sandtape.* ----------------------------------------------------------------- Beige label, computer printing, on plain white cassette (90 minute) Tape Label reads: JUST ONE MORE DAY -- CONCERT Retreat Participants & Teachers Tape #6E Ruach Retreat June, 1988 Copake, New York Collection: Avraham & Leah Sands, Moshav Meor Modi?in Borrowed 5/03 I copied only from Side B of the Sands Tape (which is a full copy of the Ruach Tape), which copy I copied onto Side A of my copy tape. ================================================================= Side A of the Ruach Tape, and hence of the Sands copy, and approximately the lst third of Side B of the same, is singing by others. SIDE A: Singing only , not RSC,, not copied nor transcribed nor annotated nor input SIDE B: Singing continues. The singing is up to the aesthetic and substantive standards of better MicroSoft products; ie, it's high-quality wallpaper. Poetry the lyrics ain't. They fit the music like sausage. Singing ends with a bit of a genteel coda-bang, which precipitates a sprinkling of applause. ================================================================= TOPICS INCLUDE: Reb Mendele Volker in silence Niggun of Reb Levi Berditchever PRIMARY TOPIC: Geneology of the School of Lublin: SEER OF LUBLIN -- Story of his father, Reb Koppel Likover Wearing white in Lublin on Shabbos #KAMMANER REBBE -- Reb Issac of Kammaner, (son of Reb Alexander of Kamaner) -- his story of his parentage, and his fable of his birth {START PASS 2, PROOF AGAINST TAPE: 3:22 {START MY COPY SIDE A: {ORIGINAL SIDE A NOT COPIED {SEE NOTES TO SIDE B, ABOVE: {I copy about 5 minutes of that} {Singing ends with a bit of a genteel coda-bang, which precipitates a sprinkling of applause.} START RSC TEACHING: No introduction of RSC; apparently a bit of text-loss. Maybe spliced in from a Master RSC: //people know how good it is for the neshama when there is no noise. It's so good for the neshama just to (?)sit(?) quiet, you know. [apparently a few words lost, off-mic] X is, when you say holy words. In the Holy of Holiest, Aaron HaKohen didn't say a word, right. Nothing. The Holy of Holiest isn't just -- you don't hear anything. Remember, REB MENDELE WOLKER, the holy of holiest -- rarely spoke. Remember: his biggest hassid, who actually became his successor, the heilige Reb ?Baer of? [or: ?Baersher?] Bialer told a story that at one time, Shavuos night, the heilige Reb Mendele Wolker sat for 14 hours -- [in] complete silence. And you know imagine, I would sit here in silence, and everybody would go to sleep, tomorrow they'll come back, eat breakfast, make noise, then they go home, and I'll still be sitting here like a dog [or: dope ] , right. When, he sat for 14 hours -- those 14 hours, nobody had to go to the bathroom, nobody had to eat -- they were, mamash, in another world. After 14 hours, sitting there in silence, Reb Mendele Volker says: I'll say it first in Yiddish -- he says :- "a voy [or: ?voyll?] is a dem, oz weiss" `HaShem echad' meint HaShem echad." So if you translate it, it simply means: `good is' -- I mean, it's mamash: `It feels good' -- `It's good for the one who knows that `HaShem Echad' really means: G_d is One. Ok again: You'll say -- `he didn't say anything' -- right. But gvalt, if you and I would have been there -- gvalt, gvalt -- right. So let's do it very softly, and really sing with me. And you know, Beethoven's -- music -- is very beautiful, but REB LEVI YITZAK BERDITCHEVER'S niggun -- gevalt. You know why: because I never heard anybody saying to me: I heard Beethoven's -- symphony -- and I mamash -- I became such a big Baal Tchuva, y'know I didn't know what do with myself. But Reb Levi Yitzak Berditchever's niggun -- [apparently a change of mics or tape break: RSC singing -- very clear, very good voice -- but maybe spliced in from elsewhere [Ben-Zion Solomon has noted this niggun (and very many others); and I think I recall having noted it hitherto (maybe in nu396a, or sh1196 ); but for convenience, I'll jot it down here:] 2/4, very slow a / A (b)b& / B a&(a) / A (b)b& / B a&(a) / / A& g# / F# G# / A2 / F#& [bis ] / C#2 / bc# B/ A2-- /--A2 / / a&(g#) F# / (b)b& / A2-- /--A2 / Or: on re-hearing: grace-note starts each phrase eg Line 3: c# / C#2 and Line 4: / (a) ag# F# / {3:32 -- apr. 10 minutes from start of my copy} RSC: One more time. Niggun continues. 3:35 RSC: OK: I'll tell you a story. X was there. ?OK, let me ? ?[Apparently question from audience. RSC answers: ?nine hundred percent? [ie, he agrees ]{I CAN'T CATCH THIS ON PASS 2} and I want to tell you the story : Why the holy mother of the LUBLINER had the privilege of having such a holy son. So this is the story: The name of his grandfather was Reb Koppel. The heilige Reb Koppel lived in a city somewhere in -- not in ?Alik? but I don't remember exactly the name of the city -- somewhere like -- Reb Koppel Liker--something -- Likover, I think. But I don't remember it. And he was a very rich man. And his business was selling whiskey. You know, in those days, Jewish people didn't really have the right to do anything. One of the only things they had permission to do, was having a little kretchmer, and selling whiskey. For [all] this, Reba Koppel Likover obviously was a very high person. And I want you to know: the Seer of Lublin, when he came to Rebbe Reb Baruch, the Baal Shem Tov's grandson, the Reb Baruch says to him: do you know that I'm a grandson of the Baal Shem. And the Seer of Lublin says: do you know that I'm the grandson of Reb Koppel Likover. So obviously it was not so simple, right. So this Reb Koppel Likover had the kretchmer. But he was a Rebbe. He was the only Jew in town, so he became a Rebbe of the whole city. {3:37 -- 15 min.} All the little peasants, nebuch, when they had problems, when they did a little bit wrong, an avera-le sometimes, instead of going for [Russian Orthodox] Confession, they'd come to Reb Koppel. And Reb Koppel would tell them how to fix [tikkun] everything. Reba Koppel was a gevalt. And there was absolute, was -- he was their Rebbe. So here a new Bishop comes to Likover. And nobody comes for Confession. So he starts asking around, `What's going on here? Þ- I mean, there are there no sinners in the whole city -- y'know, everybody is a lamed-vav tzaddik? Just doesn't make sense.' So they tell him: Listen -- Brother Bishop -- with all due respects [or: respect ] -- when we do an avera [sin], when we do something wrong, we come to Reb Koppel; he's our Rebbe. So nebuch, you know -- the Bishop couldn't bear this, right. So he decided to become the arche-enemy of Reb Koppel. [The Bishop thought:] `I have to drive him out of the city.' How do you drive him out. Obviously the Bishop knew a little bit about Jewish customs: There's one thing when you need goyim: erev Pesach, whiskey is hametz, right. You have to sell. And this is his business. And the way you operate it -- You know, you sell the whiskey before Pesach, and then you buy it back after Pesach. But imagine (G_d forbid), if nobody is buying the whiskey, [and ]he has to throw it out, he'll be bankrupt the next day. The Bishop for weeks announced that anybody who dares buying the whiskey from Reb Koppel, goes straight to hell. And Reb Koppel had a neighbor, a non-Jew, who would always come erev Pesach, exactly nine-thirty [09:30] to buy the whiskey. He doesn't show up. And there's a question of minutes. Because ten-after-ten [10:10] you cannot sell it any more. He runs over to the the goy and says, `Where are you, why didn't you come?' He says, `Y'know, Reb Koppel, I'm sorry, the Bishop says I'm going to hell right away .' He runs to another neighbor -- it's ten after ten -- and he didn't sell it . I want you to open your hearts. You know, in Russia, when you owe money, especially a Jew, you don't declare bankruptcy and then you go to Acapulco and -- and have a little rest, right. In Russia, in those days, when you are bankrupt, you are on the next train to Siberia -- if you make it. He hasn't paid for the whiskey yet; it's ?awful? [or: ?onis?] , I miss? everything. He has to throw it out. Anyway: he load the whiskey on a wagon -- all those barrels, hundreds of barrels -- and he brings them down to the river. There's a beach. Unloads them. And begins to say, mamash: KoL HaMIRA V-Ha-MI`A DAiKA D-H-MitaH V-D-Lao Ha-MiTaH D-K-`aRitaH D-Ki-aRt at V-D-Lao [etc.] [Bracha for nullifying hametz ] (Hefka -- ) ? mamash, it doesn't exist anymore. `All the hametz which is in my possession which I saw or which I didn't see, it doesn't exist anymore. And I want you to know: I heard this story from the Bobover Rebbe, {N.B.: Yitta Halberstam Mandelbaum notes that "In the mid-1940's Shlomo became fascinated by the hasidic fervor and esoteric teachings of the neighboring Bobover hasidim, who had transplanted a tiny portion of thier decimated Europpean ranks onto the streets of the Upper West Side [of Manhattan]. He began to freqent the Bobover shul and participate in the Rebbe's tish (literally "table', meaning ceremonial meals and celebrations), often walking from Manhattan to Crown Heights on Shabbos (the Sabbath) when the hasidic sect moved its headquarters there." (Holy Brother, p xxix)} who is also a great grandson of this Reb Koppel. Because of the story which follows: He was mamash crying the whole time when he told this story. Gevalt, took it out of him, right. Mamash. Mamash, everything. Gave everything up for G_d. And the Bobover Rebbe added; G_d in heaven was the witness, when he said, `It doesn't exist anymore.' It didn't exist anymore for him. The whole Pesach he didn't give it one thought. Mamash, didn't give it one thought. It didn't exist. [He] had a gvalt Pesach. One day after Pesach he goes on the street, and a little peasant comes up to him, and he says: I know you're rich, but I didn't know you're that rich. `Why', he says, why do you suddenly discover that I'm so rich. He says: `Who else could afford thousands of Cossacks sitting there and guarding your whisky. Can you imagine -- unbelievable. He drives down to the beach -- everything is there. He comes down to the beach, and suddenly realizes -- and he says, `Master of the World' -- he says, `Master of the World, it took so much out of me -- I'd [or: I ] give everything up to You -- don't make me take it back. I don't want to take it back. If You want me to get rich again -- but not those barrels of whiskey.' {3:42 -- 20 min.} [As he told this part of the story, the:] Bobov Rebbe was crying gefeilach. At that moment he mamash heard a Voice in heaven -- because he had only daughters -- and the voice in heaven said: because you gave up everything for the Rabbenu shel Olam, for the Master of the World, you've been rewarded, that your oldest daughter will have a son, mamash, who'll be the greatest light for yidden. Sounds so [Pass 2: or: ?not so? ] simple. I want you to know that: The Seer of Lublin saw from one corner of the world to the other. One of his -- the biggest pupils -- obviously he (?)was(?) on the level -- he says: Rebbe, give me your eyesight for 5 minutes. Let me have the privilege of seeing from one corner of the world to the other, for 5 minutes. !Seer of Lublin says to him: If you would see from one corner of the world to the other for 5 minutes, you'd instantly have a nervous breakdown. He couldn't take it. You know what that means: not only G_d gave him eyesight; G_d gave him such a strong heart to bear it right.! Anyway, this is the story of the Seer of Lublin, and -- Everybody knows [ie, it is in our tradition that ] -- the Seer of Lublin had the neshama of Yeshia haNavi -- he had the soul of Isaiah -- and -- all he needed to be a Prophet like Isaiah is -- to be in the Holy Land. But he didn't go to the Holy Land. When the Seer of Lublin passed away, someone said to the Robshitzer: why didn't you bring the Messiach, with such a Rebbe. {*Ab2} So he says: you want to know the truth: it was so good, we didn't even miss the Messiah. It was so good. I want you to know: the Seer of Lublin had two thousand hasidim, who were wearing white on Shabbos. And to wear white on Shabbos is not -- you go in to Boro Park ?with give over? white kappote -- to wear white in Lublin, that means, unless the Rebbe gives you permission to wear white, you cannot wear it. To wear white in Lublin, that means, mamash, your neshama, your soul, is completely cleansed. Mamash, you're completely white. Two thousand. And those two thousand were Rebbes, right. Then he had five thousand yidden, peasants. Peasants who had clear eyesight from one corner of the world to the other. But they were peasants. Farmers, shoemakers, water-carriers. Nobody knows who they were. And then -- he had thousands of hasidim. OK: One of his greatest followers was the heilige REB ALEXANDER OF KAMMANER. And his son was Reb Issac-l of Kammaner. Who was not only one of the biggest Rebbes; was one of the greatest kabbalists [ so great that ] we have so concept -- "beyond beyond". And here's the story of the Kamaner. {#KAMMANER REBBE -- Reb Issac of Kammaner} The Kamaner began having a diary when he was nine years old. And it's called Megillat (?)Sodorim(?), the secret scroll. And this is one of the first stories he writes. He writes: When I was seven months in my mother's womb, I decided, why should I sit here for another two months -- I mean, I'm strong enough to come out, I can serve G_d, and why should I sit here [and] do nothing. So -- my mother went into labour; I decided to come out. So my mother called my father, who was one of the greatest pupils of the Seer of Lublin -- Reb Alexander. And she says to him: My holy husband, please go to the Beis Medresh, and get a minyan, ten people, to recite the psalms, 'cause I'm in labour. And you know, nebuch, all our holy mothers and sisters should live long -- especially in those days, a little village in Poland -- was always playing with life. The saddest thing is: My father went to recite the psalms: and after fifteen minutes he came back. After fifteen minutes he's back. So -- here's where the story begins: I want you to open your hearts: I want you to know: The mother of the holy Kamaner was 21 years old when Reb Alexander married her. And this is the story: {3:47 -- 25 minutes } The mother of his father was a very simple person. I don't know if he was a tailor or a water-carrier. Very simple yid. A poor man. And in those days, sadly enough, the daughter of a waterÞcarrier marries a ater-carrier. The daughter of a tailor marries a tailor. But the Kamaner writes: My mother was so special, she says to her father: I don't mind not to get married, but I refuse to marry a water-carrier. I want only to marry someone to who mamash knows the Torah. Want to marry a holy person. And can you imagine, her father being ?on her neck? all the time, making fun of her: `Who do you think would marry you, you're a poor girl.' And in those days, for a girl to be twenty-one years old and not married, I mean this was just -- like today, hundred [and] five. The Kamaner adds: My holy father, Reb Alexander -- So the Kamaner says: My father, the heilige Reb Alexander, was married, and he had three children, but nebuch, it should never happen, his wife left the world. And my father was twenty-three. He came to the city. And he gave a big speech in shul And you know, word got around, that he has three children, and he has to get married. My mother comes to my father, [RSC sic, 'my father'; but mis-speak for 'her father' ] and says to him: Do me a favor. Go to this holy rabbi, and tell him I want to marry him. And her father says: `Are you crazy or something, he's one of the holiest pupils of the Seer of Lublin, he has nothing else to do than to marry the daugher of a water-carrier?' And my mother was crying so much. She says; Did I ever ask you anything [in] my whole life. I'm begging you one time, do me a favor. And here you have to open your hearts. He says: My grandfather went to see the heilige Kamaner, the heilige Reb Alexander, and Reb Alexander says to my grandfather: I want you to know, I only to the city, because of your daughter. Because -- your daughter is my soulmate. So they got married. Now: You know, people have long tongues. Meir-l said today about: the tongue sticking out. [Ie, presumably, R. Meir Fund, spoke on loshon haRa] My father goes to the Beis Medresh, and says to them, My wife is in labour. People began counting: Hey ----- She is 21 years old. She is having a baby after seven months. Right, you tell me it's seven months -- Haha; now I understand why she was in such a hurry to get married. {*Ab3} Heartbreaking. [Reb Issac Kammerer continues his account:] The minyan my father asked to say Tehillim refused to recite the Psalms. Nebuch, gevalt. So he says: When my mother heard my father coming back from the synagogue, she understood, and she was so broken -- people are sometimes so disgusting. So heartless. So my mother -- He says: At that moment, I was just about sticking my head out. So my holy mother, put her holy hand on my head, he writes. And she says, Kindele, my teiere Kind, I'm begging you, don't put me to shame. So the Kamaner writes: Why would I want to come out after 7 months: because I wanted to serve G_d, right. He says: Can you imagine, I can go back, and serve G_d every split second while I'm in there for another two months -- giving honor to my mother. So he says, I jumped back, with great joy, and I came out after 9 months, right. Mazaltov. It's a gevalt story. What a story. RSC starts to play guitar. {END RECORDING, ON RELATIVE MASTER TAPE #6E SIDE B} {3:52 -- 30 MINUTES} {MY COPY OF TAPE CONTINUES} {END MY COPY TAPE SIDE A} {MY COPY TAPE SIDE B IS BLANK} {PASS 2 COMPLETED} ------------------------------------------------------------------ ÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿ