;.cEdited excrpts from B20, on Purim (wip)
;.l1,6,62,66,1,0,10,75,192,2,15,20,25,127,10,0,

.h3, C=ISE92/RSHLOMO doc=eeb20pur --

R. SHLOMO CARLEBACH ON PURIM
Editted Excerpts (sa) from Xerox Typescript B20, "Transcription: Shlomo Carlebach February 27, 1974, Brandeis University.
No further details now available.

Editorial conventions:
	Direct quotes in quotation marks.
	Omission of a few words .. indicated by two dots;
	longer omissions ... indicated by three dots.
	Editorial additions in [brackets].
	Paraphrasing, however minimal, is not enclosed in quotation        marks.
	The editor has taken the liberty of varying the punctuationfrom that of the transcript; in particular, introducing unconventional  punctuation of theologic pronouns.
	There are ellipses in the transcript, which are indicatedbelow with -- double dashes; in the hope that they indicatedpauses on, not omissions from the tape.
	[[Double brackets enclose comments which the typist could notresist interjecting.]] 

-----------------------------------------------------------------

"There is a Shabbas'dik Peace, and there is a Purim'dik Peace.  OnShabbos it says:  Shabat shalom u'm'vorach.  The peace of Shabbosand the pleasantness of Shabbos .. is very high; but there is nolaw that on Shabbos we have to give each other a gift.  On Purim... we have to give each other a gift.  It's a different kind ofpeace...On Shabbos I know there were six days [of struggle]... butI say, from now on let there be shabbos.  On Purim I'm so high Irealize I was never at war; there was never fighting between us. I just didn't know -- we made a mistake; we didn't see each otherproperly.  We were looking at each other, but we didn't see eachother.
	We have to look at each other with Purim'dik eyes, with drunkeyes, with fine eyes.  The whole world says wehn you're drunk youdon't see straight; and we Yiddele say the other way around, thatonly on Purim, when you're so high .. then you really see."

	"We Jews love the world" so much we don't give up -- ever! The Gemara says mibnei banav shel Haman lamad Torah biBnei B'rak that the great granchildren of Haman were learning Torah in B'neiB'rak...We want the whole to know that there is one G-d.  We wantthe whole world to know that G-d spoke to us at Mount Sinai, andeven the children of Haman finallly came to Bnei Brak and werelearning Torah.
	You know, Rabbi Akiva had a pupil ... [named] Reb Meir
[[Hebrew Meir, m'Or, "from light"]].  He was called Reb Meirbecause he was shining from one corner of the world to the other.  And everybody knows Rabbi Meir was a grandson of the Caesar whodestroyed the Holy Temple, but ultimately his grandson realizedthat it's time to rebuild the Holy Temple.   He came and hetaught, and he is still teaching."

	... 
.p
	"... The last Shabbos I was in Israel...I walked into thiscoffee shop and met this little Arab boy [from] Hebron[[associated with Abraham/Ibrahim; traditionally one of the fourholy cities of the land of Israel; nowadays a rather grim focus ofPalestinian nationalist fundamentalism.]] ... I invited him, "Dome a favor, don't you know it's time we should meet by the HolyWall?"  So he came that Friday night.  It was veryheartwarming...and we danced Lecha Dodi -- we greeted the Shabbos-- not an ordinary Shabbos, but a Purim'dik Shabbos, wheneverything is turned over, when Haman stops being Haman, when thewhole world knows there is one G-d.

	"Do you know how holy Purim is?  In all the stories of theBible we mention G-d's name, because you have to make sure whatI'm talking about.   But in the whole story of Esther G-d's nameisn't mentioned ... because  do we have to say it's G-d?  Don'tyou know by yourself?  Because Purim [is] so deep and so holy,every word I utter is G-d.  Every sound I make is G-d.  Everystory I tell is G-d.  Every person I see is G-d.  Every cloud  Ithink of is G-d.  Every wind that is blowing is G-d.  There isnothing, nothing but G-d.

 ... "A name is words, a name is very deep.  But imagine:  if I[were] all alone in the world, I wouldn't need a name, because[the use of] my name is for someone else to call me.  [Yet]someone can know my name, and call me name, and I can still bevery lonesome, because the deepest depths of `I' is beyond a name.
	On Purim we are so close to G-d, not only do we know `His'NAME, and call `His' NAME, but we reach the level of G-d`Him'`self', beyond all the names in the world.  Beyond even G-d'sNAME. ... The Talmud says that Purim is even deeper than [therevelation at] Mount Sinai.  Because on Mount Sinai G-d says"Anochi (H' Elokecha)" , "I AM (the LORD) your G-d" [Exodus:_____; the first of the "Ten Commandments"].  `He' still mentioned`His' name.  But on Purim G-d didn't tell us `His' name, `He justtold us the story -- without a name.  It's do deep --- so deep.

 ... On Purim we send gifts to each other, but I'm not giving itto you face-to-face, I'm sending it through somebody else.  
	... If I give a gift, how do I know from whom it is?  Becauseif there is somebody I love very much, my first thought is thatit's got to be from that person I love so much.  I don't havequestions, I know where it's coming from.  
	G-d gives us gifts on Purim.  He doesn't say his name, but weknow it's him, the One who is living.  The ONE who is thereforever.  So Shalom, Shalom, Shalom.

	We need to get...much closer, because we're not Purim'dikclose yet; we're like Chanukka close.  You see, on Channuka thecandles really need to have a little distance between each other,but on Purim when we send gifts to each other, there is nodistance.

.p
	... Two weeks before Purim the Holy Court, the Bet Din, wouldsend out messenger.  And they would say, "Everyone give half ashekel to buy due sacrifices for the whole year; and also makesure you don't mix up the seed."  Everything has to be clear.  Anapple has to be an apple, an orange an orange, grapes have to begrapes, wheat has to be wheat.  Everything has to be so clear.

	... The saddest thing in the world is that a lot or thingsare beautiful, but the moment you mix them up you don't knowanymore where thery're coming from.  The saddest thing in theworld is, if you don't know your own roots anymore.... Sad enough,a lot of our Jewish kids are begging G-d 'Please make me something else.'  Heartbraking. ...The Jewish kids who ask to be non-Jews... [ellipsis transcript] don't even know what a Jew is all about;they don't even take the time.  They have time for every religionin the world; they have time for every rally in the world... butfor their own thing?  Heartbreaking.  So Purim is the time,friends, to become clear on your own roots, clear who you are,where you are.  Because Purim is the time that we live in anotherworld.
	... You know why there's war in the world?  Because peopledon't know where they belong.  People who have no roots fight witheach other.  The whole world should know exactly who they are,what they are, when they are.  This is the world, big enough,beautiful enough for all the human beings in the world.  
	There is the saying:  M'lo haAretz kinyanecha :  The world isfilled, is filled, is filled with everything holy.  Enough forevery human being ...[ellipsis transript] enough for everycreature in the world.  
	So let's feel a prayer from all of us.  We should find ourroots, our deep roots, our own roots.  Then maybe we can face theworld and tell them ... [ellipsis transcript] 'Why don't you findyour own roots also?  Why don't you find your own place?  Youknow, friends, war is always over space, not over time.  Peoplesay, "You took away my place."  If they would know their place inthe world, there woud be no more war in the world.  On Purim we'reasking, not only for people to find their places, but even to sendgifts to each other.

	... Imagine that I'm sitting at a table and eating.  How[[`grammatically' speaking, as Wittgenstein would say]] do youknow that that [this meal] is my feast -- maybe I was [instead,merely an] invited [guest at the meal of somebody else].
	The answer [[to the question:  what are the Wittgensteinian'grammatical criteria' for saying of a meal, that it is my feast]]is very simple:  if I can invite somebody else, then most probablyit's my feast.  If I was only invited, I can't invite somebodyelse.  Right?
	So on Purim:  ... the level of Shabbos is -- I'm only invitedin-the-world, and I'm eating [the ceremonial Shabbat] meals; buton Purim, I'm taking an apple and a piece of cake and I'm givingit to somebody else.  I know my place [[Heb., makom; Ar., maquam;'place' in my spiritualized universe]].  I know what G-d is givingme.  
	And if I know what G-d is giving me, I'm so glad in giving itup [to be able to give it away to, share it with, somebody else].
	Only if I don't know where it's coming from, do I havetrouble in giving it [to somebody else; because I'm not certainthat it's mine to share.].
	You know what it says in Chassidus?  What's wrong with themiser; why can't he give?  Because he hasn't properly received. If you know how to receive, you know how to give.
	So let there be Peace.  Shalom, shalom .... [ellipsistranscript, indicating pause] Shalom, shalom.

	According to the [non-Jewish nations of] the world there arefour seasons.  According to us there are only two seasons:  winterand summer.  ... In the winter the world doesn't know what isgoing on; it doesn't even know what it is living for ... Thenthere's summer [and all nature comes to life] -- [if] I have anapple tree [that is  dormant in winter, then] .. I have apples [insummer].
	But then there is one season in between -- the time of Purim. Somehow it's not winter anymore.  I'm not an apple tree yet, butsomething is happening.  I know G-d has great plans for me.  Idon't know yet what it is all about.  But I know the time ofwinter is over.  The time of not knowing what to do with myself isover.  G-d is teaching me slowly.  Such a holy time.  It is thedeepest time in the world.
	You hear what happens to people when they love each other? They tell each other, "I don't know yet what to do with myself,and you don't know what to do with yourself.  In the meantime, letme give you a gift, give you strength to wait.
	So Shalom, shalom.......Shalom, shalom.

	The custom before the reading of the Megilla is that we giveeverybody half a shekel, half a dollar.  
	Let me tell you something so beautiful.  The Ten Commandmentsare a whole Shekel, and the broken commandments are half a dollar-- it is a broken thing.
	You know, every person has whole commandments [[mitzvot?]]which he didn't break yet, and then everybody has little brokencommadments deep down in their souls.  And you know what a goodfriend is?  Someone who puts his broken tablets and my brokentablets together.  To a lot of people I often openly show my goodcommandments, but the borken tablets I'm afraid to show.  But thenon Purim, we're such good friends, we share our brokencommandments.  Some day the world will bhe so close, we'll telleach other all fell.  We all broke the commandments.  But letthere be Peace.

	Let there be Peace...

	Let there be Love.

-----------------------------------------------------------------
.a2

END TRANSCRIPT.
sa, Luciano's  Neopolitan Cafe, Moshav Meor Modi'in, 73122 Israel.
  C=ISE92/RSHLOMO doc=eeb20pur   EinsteinWriter 8.2  (=IBM-PC =XT)
    Telephone/FAX and maybe Modem:  972-8-256085.
    EinsteinWriter's T.EXE turns its files into ASCI.
