;.cExcerpts on Pesach from R. Shlomo
;.l1,6,60,66,1,0,5,75,192,2,10,15,20,25,127,5,0,
EXCERPTS ON PESACH FROM R. SHLOMO CARLEBACH

[E116] From F2, p7:[[ADD TO PESACH]]
	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?  RebNachman says it takes more wholeness to believe.  If your mind andemotions are [not whole] [[unclear, clouded, un-whole-thy]] you have10000 doubts. The [people of] the world is ready to do the strangestthings.  But the most simple thing -- to believe in G-d -- they don'twant to do. [[Cf. 'through a glass darkly' 'but to hear some new thing'-- sa]].
	Reb Nachman says that on Yontif [[Pesach?]] this holy sweetness isflowing down from heaven -- simplicity in [the sense of] one straightpiece.  So if you're not whole you cannot receive it.  Therefore hesays on Yontif, you have to be in the Bait HaMikdash because the BaisHamikdash is the most whole place in the world.  In the Bait HaMikdashthere were no doubts, no perversions [of thought or emotions],everything was clear, there really is one G-d.  Remember that in theHoly Temple there were thousands, millions of people [[souls]] andnobody pushed the other, because everybody knew somoeone else was alsoexisting.  If I push someone that means I am more important than he is. Everyone made place for someone else. [[Cf. the Kedusha.]]  And it wasa whole place.  On Yontif you have to receive this holy sweetness.

	On Pesach G-d is fixing our mouth, everything which has to do withour mouth.  First of all we talk -- we say the Hagaddah -- then we eat. Because I receive life with my mouth, food.  And communication with theworld [[as distinct from the kingdoms of Heaven --sa]] is also with mymouth. I depends one on the ohter; you communicate with the world tothe extent, and in the way, you receive life.  If you receive life likea 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 withanother person.  You cannot talk.  You cannot talk to G-d, and youcan't talk to someone ele.  You cannot talk to your children.
	A slave cannot talk to his children; a slave doesn't really knowhis children.  He is so completely enslaved to himself, how can heanswer children's qwuestions?  Especially since children are so real. As Reb Nachman says, they are just whole, which is infinite.  ...OnPesach we become free again.  Then we eat, and when we eat we receivethis holy sweetness from heaven, when we eat matza, which is the mostsimple food in the world [and so the most whole, like the wholeness ofthe Highest].  Everything is simple; simply on a 'holy simplicity'level.  And then we can talk again, like menschen.  We can talk to G-dand we can talk to our children.
	Why doesn't the world believe in G-d any more?  Because they haveso many questions.  On Pesach night we ask G-d four questions.  What is[really] happening at that moment [[in the 'deepest depths' ofkavanah]]?  We are lifting up all the questions of the world -- we arebringing them back to G-d.  All year long we are asking quetions aboutG-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 Tovsays everybody has to say, G-d in Heaven, I want to ask you fourquestions.  And the four questions include all the questions we canpossibly ask.
	[If I am really angry at someone --  if I question, havequestions, about what they have done -- but if I tell my anger, raisemy 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 strongin the Hagaddah.  [The answer is] telling  a story that G-d took us outof Egypt; but I want to ask, what happened after[wards].  Let's saysomeone would ask G-d what happened to the 6 Million, what is going onthere? ...
	[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.  WhenMessiach is coming [[read not 'comes' {future tense} but `is coming'{present imperfect tense} --sa]] there will also be wine, but wine tahtwill lift us up to the highest levels.  Because wine really has it tolift us up.  It is only because the world is so low that wine drags usdown more.  If the world would be as it should be then every drop ofwine would life us up to the highest level.  But Pesach night is alittle bit like the world to come, so the four cups of wine lift you upto the highest joy in the world.  Suddenly you really understand thateverything is right.
	Then he [Reb Nachman?} says...that when Messiach is coming therewill be new song, but in oder to hear this song you have to be drunk --not on a low level, on a high level drunk.  So therefore we really onlystart singing after the thrid cup of wine.  Hallel we say by the thirdcup.  Because by the third cup we are already drunk enough that we canhear the song of the world to come.  As much as all the gates of heavenare 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 theprophet.  Because rally everything is open, nothing is in my wayanymore.
	On Pesach night G-d gives us not only freedom, G-d puts greatunderstanding into our heads.  Moachim l'gadlus.  Great minds.  
	It says in every generation everybody has to believe 'him'selflike 'he' is going out of Egypt.  Meaning Seder night you really haveto come to G-d with our whole life story...Everything which everhappened to you you have to bring with you, because G-d is fixing it onthat night...taking you out of it...or maybe putting you straight withit.
	Reb Nachman says the night before Pesach [the night of searchingfor chametz] a great light is shinging.  Bais Yakov says the greatlight that is shining is that I find my 'place' [[makom, place/job inthe service of Heaven -- sa]].  Reb Nachman says...the great light [isthat I stop blaming the world for all that is wrong, and takeresponsibility upon myself, and start by fixing myself.]  So the nightbefore 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 alltogether and I throw it out.  Then the next night a great light isshining 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 areso petty. ..If we would be on the moachin l'gadlus level, the greatmind level -- Even getting angry at people is always for petty stupidthings.  On Pesach night -- Gevalt! -- we don't have the faintest ideawhat we could do on seder night if we would only want to.  We couldjust really come free from all evil, from all pettiness, from allstupidity, from all littleness.
	The afkikomen, the last piece of matza, is really not from thisworld.  We put it away, we hide it, and then we eat it.  Because it iscoming from a completely hidden world.  When you eat the afikomen, allyour prayers are answered in that moment.
	Rav Kook says there is no freedom in the world because everyonelikes to look for evil in someone else's house.  If the world wouldlearn that first they hzve to look for evil in their own house -- OY!
	Ok, thank you holy folks.
[END OF TRANSCRIPT]

