=sc_aa3_2.*
Working filename for Input of Ms. aa3, Part II (pp14-38)
Final docname to be: =sc_aa3_2
Heading reads only: "New Tape, San Francisco, Summer '73)
Transcriber not identified.
First part of RSC Ms. AA3 has been input (sa) as =sc_3-1
I this transcription, and in I think all the other transcriptions
of this RSC Ms. AA* Series, RSC is apparently commenting primarily
on texts from REB NACHMAN -- L'KUTI MARON.
Not that this a great discovery; as far as I know Reb Nachman is
represented only by two books, plus a number of beautiful stories.
And of those two books, as i recall BZ remarking, one was writen
by him,and the other is his sayings as writtendown by his --
disciple, really -- Reb Nathan.
I am greatful to Miriam Gal-Or for sending me this set of RSC
Xeroxes, from my Collection at my sometime home in Fortress
Doberdane, a simple steel_reinforced concrete bungalow,
conveniently located a stone's throw from the 6-lane Modi'in
Metropolis Freeway (a dirt road 30 years ago), on Avenue of the
Disreputables, Moshav Mevo Modi'in ("the land time forgot"), next
door to the Hai's's chickens, in Israeli_occupied__Israel. (Soon
to be a major USA asset, for rent to anyone with crude-o,)
----------------
This seems to be one in a series of RSC talks hosted by Rabbi
Leibowitz.
This cluster of transcripts includes Ms. AA7, AA6, AA5 , AA4, AA3,
AA2
At some point the party moves to Jerusalem, and that's Ms. AA1
Ms. AA7 is December 1974. All the rest of this cluster is Summer
1973.
The transcriber for all these Ms., except maybe AA1, is the usual
one, from the handwriting
[ this transcriber has neat handwriting, writes on a lined pad,
makes errors in Hebrew script, and ofen spells 'level' as 'leval'
]
Don't know who. Maybe Illana Rappaport (Schachter) but that's
just a guess.
No further Provenance Info on Manuscript.
This manuscript is listed in my inventory of the Witt collection.
(=inv0494a + =inv0494b)
Those invdocs are included in =in94964.zip, which is on my
Website, www.geocities.com/sa73122a , /sa73122 , /sa73122c
------------------
Here is my listing of these mss.:
From =inv0494a
INVENTORY OF R. SHLOMO MATERIALS, Rev. 4/25/94
SET AA: Original handwritten Ms. in 3-Ring binder, consecutive
6/90: Returned from ZF to HS, both Meor Modi'in.
AA1 4 -- Orig -- Arthurs Tape 1 Side 1 & 2 Israel Summer 1973
AA2 36 Orig Tape 2 Side 1 Jerusalem Summer 1972 (?-qv ms.)
AA3 38 Orig Tape 9 San Francisco Summer 1973 Thursday
AA4 23 Orig San Francisco Sunday July 3, 1973
AA5 42 Orig Another Tape, San Franciso Summer 1973, perhaps
Sunday
AA6 18 Orig San Franciso Summer 1973 Sunday Tape 2 pp18
AA7 23 Orig Miami Dec. 26, 1974 Tape 6a
--------------------------
This manuscript is listed in my inventory of the Witt collection.
That inventory is included on my Website,
www.geocities.com/sa73122a
This manuscript I xeroxed from the BZ Collection, which he copied
from the HH Collection, which I duplicate of a part of the Witt
Collection.
I think Hatzkala (one of the H's of HH) had it first, from the
HLP.
Again: I make no claims upon this nor any other RSC material that
I have worked on, but acknowlege that others may assert such
claims.
I do ask that anyone using it, and anyone modifying it, indicate
my filename in Source information, primarily for a sort of 'audit
trail' to serve as check on errors.
------------------------------------------------------------------
EDITORIAL NOTES;
This will be a verbatim input of the transcript, but in several
respects not a literal one.
I will vary puncuation ad lib, to try to bring out the logic of
what RSC is saying.
I will vary ad lib the transliteration of Hebrew words that are
given in English transliteration.
For Hebrew words given in Hebrew script, I use my transliteration
system, which is case-sensitive such that each Hebrew letter is
represented by only one possible Roman letter or letter_pair, and
where vowels arae inserted ad lib. I follow the usual equivalents
for nedkudot (Sfard, ie Israeli, not AshkeNoisey ) when those are
given -- and so I use T not s for Tav. (Where tet is t , lower-
case).
I do not now insert CR's to coreespond to the line-endings of the
manuscript, it's too much hassle.
Belatedly, I go back to my practice of cue_ing each footnote (by
sa) to he line(s) of text (by RSC) upon which it is a comment,
often an intolerably irreverent one.
(Caveat Tabbycat, Caveat Blackhat, ie, Snias Alert, Shtuyot alert)
(aa3_2-0e)
------------------------------------------------------------------
START PAGE 14 OF RSC MS. AA3
Transcription begins with an ellipsis ... indicating text-loss
... the strongest in converting people was Abraham and Sarah.
Becuase they didnt have childrne, physically. But they realized
how come we don't have children yet, because my mind isnt ready.
How do I make my mind ready physically. By having a lot of
children spiritually.
It's a gvalt.
And therefore he
[ WHO 'he' BE HERE NOW looks like REB NACHMAN -- see page 3]
says [WHERE ]:
At that moment, when Abraham reached like the highest quota of
converting, then he had YiTzChaQ .
But then, you have to know, also he said again, and this is why he
said:
Tzdakim are running after people to talk to them about G_d,
(aa3_2-1)
becuase they want their mind to reach the utmost of maturity.
Deepest depth there is.
And therefor he says:
The hold Tzdakim [ transcript sic, 'the hold'] are the ones who
can bless people who have no children to have children, because
they have the key of children in their hands. Because they have
so many children, so they are on the level they can give, you
know, give you maturity of the mind.
It's very deep.
(aa3_2-2)
That measn if a tzadik blesses you to have children, he doesn't
jsut bless you you should have children, he blesses you that your
mind should be on the leval
[ Yup this is the transcriber who usually spells level as
'leval'.]
----------------------------------------------------------------
START PAGE 15 OF RSC MS. AA3
that it becomes real.
He says:
What does it mean to be mature.
To have this holy mind of having children is that my mind and
G_d's mind become one.
Because my mind, the human mind, is: 'I can know one thing and do
something else.'
(aa3_2-3)
G_d's mind is: that it becomes real.
He says something, a gvalt:
The Gemora says that three things make your understanding in a
wide away, in a wide way. The Gemora say three things widen your
mind.
[ LSD, mescaline, and psycilicibin. ]
Remember we were learning yesterday or the day before -- Remember:
There is such a thing as undersanding everything, and then the
wideness of everything.
I can understand everything in such a narrow way. I understand
and I know it but its so narrow.
And then there are some people who have the holiness of
un_narrowness, you know. They understand the same thing and they
say the same thing, and they mean the same things, but they don't
mean it in a narrow way, you know. Very very side.
The Gemorah says something very strong:
Three things you need in order not to be narrow.
You need a beautiful wife. Listen to this: you need a beautiful
house, and you need beautiful vessels.
Now
----------------------------------------------------------------
START PAGE 16 OF RSC MS. AA3
listen to this. Besides that its really true, right. There is
something to it, you know. Physically there is something to it.
Very strong.
But REB NACHMAN talks on the highest level.
He says, you remember:
The soul is called 'the husband' and the body is called 'the
wife'.
He says:
What makes your mind wide, [ is ] if your reltaionship to your
body is on a very holy level. On a beautiful level, right. If
you look down on your own body, right, want to destroy your body,
damn you, right.
(aa3_2-3a)
Its a very bad scene, right, then your mind isn't wide.
You see, if my soul is, my mind, is big enough to make place for
my body, that means I have a beautiful -- that means its very
deep, right.
Then he says:
Completely balanced. My relationship to my body is completely
balanced.
That means my, my, my beautiful thing.
Then he says:
My house.
What does it mean, 'my house'.
(aa3_2-4)
[ 'my house' was a term often used by hasidim for 'my wife', or so
I once read, if memory serves. (sa)
Reb Nachman ahs another tora, without going too long. Reb Nachman
says:
The most important part of the house is the door, right. Cause
the house, if you can't lock the house, its not a house, right.
Still on the street.
So he says:
The Gemora says:
Woe to the one wh has a house who has no door.
What's the
-------------------------------------------------------------
START PAGE 17 OF RSC MS. AA3
door.
(aa3_2-5)
The door is the way I walk into learning.
(aa3_2-6)
I have to tremble. My door to everything is a trembling before
it.
Very deep.
That's my door.
You know, it's so deep, you know.
If I meet a friend, we become good friends, like building a little
house, right. And if I don't tremble before him, it has no door,
you know.
(aa3_2-7)
You can walk in and out. You don't even feel you're walking out,
right.
So there's there's this holy trembling. I study something and
tremble before it.
(aa3_2-8)
It has a door. Open it. Close it.
And 'holy vessels' is, Reb Nachamn says, that I have holy pupils.
Vessles, I pour my light into it. Thst means, what maks my light,
my mind, wide and strong, if I know what to do with my body. If I
know with everything around me, what Im learning, what Im eating,
this holy trembling.
And the third is, I have someonr to talk to. Somronr to put my
light into.
Listen kids, I want you to know somethng. This is just so deep,
and I just momish have to translate every word hrere.
He says:
There are five things in udnerstandging.
Listen to this:
The first thing is, with my mind, I know a lot. I hae a lot of
information. I know a lot.
----------------------------------------------------------------
START PAGE 18 OF RSC MS. AA3 (AA PART II)
The second is, I know the way things were before they were
created.
(aa3_2-9)
On that level. And only only the information, what's going on; I
know those things before they were created.
QUESTION: "What does that mean."
RSC:
Wait. I don't know yet.
[ But the way the Bushie's are going, we'll soon get a chance to
see first hand. ]
The third thing is, you see, because we alway think this, the
pupose of his, what is this ding. The third level is:
I understand things which have no purpose.
[ Eg, the Israel Knesset. ]
Listen to this:
The fourth level is, he says, that:
My mind, nothing matters to my mind.
(aa3_2-10)
$The fourth level is, this is so deep that I cant even understand
it. He says:
It doesn't matter to my mind if its there or not. On that high
level, right.
(aa3_2-11)
The fifth level is, he says, that:
My knowing it doen't make it less possible.
I don't even understand this. I can only tranlate it. This is
way out you know.
He says like this:
The first thing is that I know a lot. I know a lot.
The second thing is, I know them even before they were created.
(aa3_2-12)
The third thing is, my mind is so deep that I can even conmpass
things which have no purpose.
(aa3_2-13)
(aa3_2-13)
{I don't see how one can say this without getting silly, like
Alfred Jarry's 'Pataphysics (featured as the cover story story in
Evergeen Reveiw about 1957 ).
I mean, within the religious perspective it is an essential
supposition that everything in creation has a purpose.
This point is made in a story about the Prophet Mumammed (Peace be
Unto Him (and unto us too)):
He said: Everything has a purpose.
A heckler rejoined: "What about the mosquito."
Ah, said the Prophet, that is to wake you up in time for pre_dawn
prayers. }
--------------------------------------------------------------
START PAGE 19 OF RSC MS. AA3
The fourth thing is that it doesn't matter to me if they're there
or not.
Amd the fifth level is, that my knowing them doesn't make them
less possible.
(aa3_2-13a)
(aa3_2-13a)
[ I can't imagine what this means. It does not, as best I can
see, which is mamash "through a glass, darkly" (to quote St. Paul,
from the days when windows were darned near opaque, I
suppose)correspond to anything I've heard from PVK (sa) ]
If you understand this, folks, you're pretty hight.
He says: If you reach thst level, then your mind is G_D level.
(as32-14)
(as32-14)
I suppose that would be what PVK calls 'Pure Inelligence' which I
guess is 'Chochma'.
QWUESTION:
"It's frightening to have that kind of knowlege. How does one
overcome the fear."
(aa3_2-15)
RSC:
I don't know.
I can only tell you one sweet thing:
Someone came to the SEER OF LUBLIN and he says to him, I'd like to
see the world for one split second the way you the the whole world
--- right.
Can you imagine-- He saw the whole world.
He [ the Seer of Lublin ] says: If you see the whole world for
one split second the way I do, you'll crack up. You'll be crazy
in one second. You'll crack. You'll crack up, you kow.
So how did he know that he'd crack up. Because obviously the Seer
of Lublin was always on the brink of cracking up. You know. So
its just frightening you know. It really is frightening you know.
Listen kids, for one split second:
The whole of L'KUTI MARON
(aa3_2-0e)
(aa3_2-0e)
[ So then L'KUTI MARON -- Writings of the Master is I guess the
translation -- is the primary text from which RSC has been
teaching, in all the transcriptions of this RSC Ms. AA* series,
and in many other talks as well -- and that is of the utmost
importance to know , for anyone reading these transcriptions]
was not written by REB NACHMAN. It was written by
---------------------------------------------------------------
START PAGE 20 OF RSC MS. AA3
his pupil Reb Nathan. So the thing we are learning right now is
momish Reb Nachman's words. It was written down in his own words
and you can feel this this is -- chhhh -- on a completely
diferent level you know. As much as Reb Natan understood what he
said, but -- you know. But this is taka momish. The depths of it
is unbelieveable.
(aa3_2-0ae)
QUESTION:
"It seems like what it is saying there -- 'Your knowing doesn't
stop its being' -- is like a poem by Word[s]worth(?)
(aa3_2-16)
[ Transcriber adds a '(?)' after 'Wordsworth'.
Like, maybe it wasn't Billy Wordy, but rather, Al Pope
("the piddling rococo poop of Pope" (sa)) ]
where he says, 'We murder to disect.' It's like that. In order
to know things we stop it from happening and so its not happening
anymore. But in this case you wouldn't have to stop it in order
to know it."
(aa3_2-15a)
(aa3_2-15a)
I think it was Alan Watts who made that point, most likely in
various books, but maybe in 'Nature, Man, and Woman']
RSC:
That's pretty good, you know. But why is it on the highest level.
QUESTIONER REPLIES:
"'Cause you can see it without having to stop it. You can be in
in it. You can have it all happening and you wouldn't have to
step awy from it. You know, you wouldn't have to stop things in
any way. You would just know it by being in it. Pure Being.
Usually when we know things we have
---------------------------------------------------------------
START PAGE 21 OF RSC MS. AA3
to seperate ourselves from that which we're knowing. And that
stops it. If we're going to know the whole thing, if we're going
to know everything in a a totality, in the fullness of our being,
then how can we take ourselves out of it. Because then we wont'
be knowing the full thing."
RSC:
Yeah, I know what you mean. That's very very deep. I mean that's
just really on the level of craziness, you know. No , it really
is, you know. But anyway brother. From one crazy to another.
You know, those two crazy people who , one said, I'm the Kaiser of
Japan, and the other says, you cant be becaue I'm the Kaiser of
china, and I never met you.
Oy. Yeah, brothers.
A lot of people walk around in this world and thy're broken,
right.
The story is:
A lot of peple have a lot of lights but they have no vessels for
their own light. Most kids, they have a lot of light. But they
don't have the vessels for their own light. They don't know what
to do with it.
So the thing is like this, one of the two:
Or they force their own light into the little vessel that they
have.
So then --
Or
[ RSC uses 'Or ... or' is used in the modern Hebrew sense of 'im
they decide to lead
-----------------------------------------------------------------
START PAGE 22 OF RSC MS. AA3
a life of vessels and disregard the light. Have a little vessls
have a little light you know, like the stright people. They have
a little light, a little vesssls, everything is straight.
Or they decide to live on a light level, that means they have
no vessels, they're broken all the time, nothing.
But its also no good because the world is light and vessels
you know.
Lets say for instance, the strangest thing in the world is,
you see -- lightless vessels means that the way I conduct my
life, whatever I do, is not a contradiction to my light, right.
Imagine, if I momish believe that I should walk on the
streets every day and I should give gifts to everybody, right.
Thats my light.
But then, I can't right. Imagine.
Ore two ways:
Or: I walk around giving gifts: but then I stop, I leave my
wife, my childrne, I just walk around on the streets giving
giftts. Its a vey holy thought. Its a very holy light. But I'm
ending up being crazy, right.
Or I think: No, I cant, because right now I have a job, got
to support my wife and children: abandon the light.
Either way is bad. Either way is bad.
(aa3_2-22a)
You see, the world does not know yet
----------------------------------------------------------------
START PAGE 23 OF RSC MS. AA3
the secret of light and vessels. Either they have vessels or they
have light. The secret of light within vessels they don't know
yet. There's no one to teach them.
Becuase most people, its all vessel talk you know, and then even
not good vessles, you know.
!The whole thing is, the secret of Torah is, G_d speaking to us on
Mt. Sinai is, the most important thing is:
That we have light within vessels, you know.
The craziest thing about the words of the Torah is that those
words are vessels for great light, you know.
And real holy teaching is not something that makes you crazy.
Teal holy teahcing is that it makes your light deeper and your
vessels stronger.
The Baal Shem Tov would always say to people that:
I bless you that your body should be strong enough for your soul.!
(aa3_2-23a)
(aa3_2-23b)
(aa3_2-23a)
{ But one might add, and even more so -- your personality, and
your emotions, and your mind too, and even your minyan. For only
bodies wear down and wear out too.}
Everybody can make yourself crazy you know, make yourself shine
like an atomic explosion. What's going to be with your body.
See a lot of poeplew, most religions, only, they have a lot of
light but no vessels. So what do you do.
You want to be holy, leave your wife and your children, got to
live like
------------------------------------------------------------------
START PAGE 24 OF RSC MS. AA3 (PART II)
a monk. Hare Krishna kids, they're holy kids, they have great
light. But no vessles.
(aa3_2-24a)
Cause this is not the world you're living in. You don't walk
around with a shaved head asking everyobdy for a penny. Its very
holy but this isn't where its at, right. This isn't where its at,
you know.
And even higher things. This also is not where its at, you know.
(aa3_2-24b)
Because the craziest thing is, you know, what's wrong with
standing in a grocery store and selling herring. Its very holy,
if I know how to sell it. But this is a hidden kind of holiness,
you know. Sure, if Im standing and praying its very holy. But to
sell herring, or to be a mailman, its a very holy thing to bring
somebody a letter.
(aa3_2-24c)
I could say its the most awful thing in the world -- it can be the
holiest thing in the world. Do you know what it means to deliver
somebody a letter. Gvalt, you know. I can work for Western
Union and say its really bad, brother.
Or I can do it thinking, gvalt, gretest privilege in the world to
bring somebody a message.
(aa3_2-24d)
It might change their whole life you know.
Whatever you do you can do it on the highest level or the lowest
level. It depends if your
----------------------------------------------------------------
START PAGE 25 OF RSC MS. AA3 (PART II)
vessels and your lights are strong.
The holiness about YeRUSheLaYiM is, not there is no light anywhere
else. The whole world is full of light. YeRUSheLaYiM is,
YeRUSheLaYiM is a vessel for this holy light.
(aa3_2-24e)
Every house could be a holy temple, but it isn't hecause they have
no vessles, right. I mean, how can a house be a vessel if its not
a hous, right.
YeRUSheLaYiM is that this holy litlle house_ala is a vessel for
this light.
Everybody can be a high priest, right. Aaron Hacohen, AIRN HKChN
was the one who made vessels for it.
Moshe Rabenu was the only who had stronh enough vessles to go on
Mt. Sinai, talk to G_d, and come back to tell us.
I can also go up to Mt. Sinai. I'll blow my mind. They'll carry
me down crazy, right. It's true you know. If I would have a
revelation like Moshe Rabenu, momish hear G_d talking to me, I
have a revelation but I'd crack up, right. Crack up completely.
Moshe Rabneu, can you imagine. Not only his light was so holy.
He had strong vessels, right. Moshe Rabenu, what happened, he
came down from Mt. Sinai, said give some apple juice, you know.
(aa3-25a)
--------------------------------------------------------------
START PAGE 26 OF RSC. MS. AA3 (PART II)
Remember 'THE ALTER REBBE' and 'THE ANGEL' were sitting learning
one night, and like, Heaven and earth were opened up before them.
Remember the story:
The Alter Rebbe went into the kitchen to get a bagel , and he even
remembered to put butter on the bagel. Imagine what a cool vessel
he was. He didn't forget to put butter on, because this is way of
wthe world. Gvalt you know. His vessels you know, were strong,
you know. He wasn't one ounce less holy than when he had the
revelation. He was with it. Completly.
(aa3_2-26a)
(aa3_2-26b)
(aa3_2-26a)
In later versions, maybe now on the commerically-released CD's
Torah Times or on The Best of Shlomo Carlebach, RSC pares down
this story. It would then go something like this:
THE ALTER REBBE' and 'THE ANGEL' were sitting learning one night,
and like, Heaven and earth were opened [ or 'opening' ] up before
them. The Alter Rebbe went into the kitchen to get a bagel, and
came back. The old Hasidim said, the miracle wasn't that he got
the bagel, the miracle was that he put butter on it.
(aa3_2-26b)
This is, incidentally, what PVK calls 'samadhi with open eyes' or
equivalently, 'Awakening in Life'.
So today what we have to do very strong, is not only have holy
lights, we also must have very holy vessels.
I'll tell you something very very strong:
[ The need to have vessels exists, not only with regard to
revelation, but] Also on between people level, you know.
A lot of times people love each other from afar. That means the
Great Light is shining, right. But when it comes to meeting each
other, they have no vessles, right. They don't even say hello to
each other. Have you ever seen this. Sometimes you want to meet
somoene, you love them so much, right. You want to see them. But
then you're standing in front of them, you don't know what to say.
Cause we have
----------------------------------------------------------------
START PAGE 27 OF RSC MS. AA3 (PART II)
no vessels, right. And sometimes its so good, you know. Light
and vessles. Sometimes I want to tell someone I love them, the
light is so strong I don't know how to say it. I have no vessles.
Or sometimes I say I love you, its vessles have no light, right.
Also meaningless, you know. The secret of the world is light and
vessles, you know.
In Chasidus there is such as thing as TiQuN HaOLaM and 'OLaM
HaTiQuN (?) [ Transcriber adds '(?)']
Olam haTikun means, Chaos world.
What's Chaos. Everything is there, but not in its place, right.
Imagine you can take the house you're living in and turn it over.
Kvais turn it over all the furnigure, put the dishes in the bed,
the bed in the Fridgeidaire, and someone will say, is anything
missing. No , everything's here. But what are you doing. You
can't live like this because the light and vessles don't mix,
right. Everyhing has its proper place.
Then there is Olam haTikun, the world of correction. The Fixed
[ ie, fixed in the sense of 'repaired'] world.
Now listen to this:
The top Tikun haOlam man is Yakov Avninu. Essau is to Olam haTohu.
Essau, you think he didn't have great lights. He was learning by
YitzChaQ. You think when you learn by YiTzChaQ ou
--------------------------------------------------------------
START PAGE 28 OF RSC MS. AA3 (PART II)
don't blow your mind from the great light You think Essau didn't
know its the greatest thing in the world to do somebody a favor.
(aa3_2-28a)
(aa3_2-28a)
[ "The greatsst thing in the world is to do somoene a favor."
That is from Reb Kalonymous Kalman of Warsaw, died in the Shoah,
as told in RSC's story, The Holy Hunchback. The books of Reb
Kalonymous Kalman survived, rather miraculously, and have been
published in traslation by Aronson Press, New Jersey, and are
sale, eg at Pomeranz Booshop in Jeruslaem, the Israel agent for
Aronson. ]
This great light ws tremendous. But he had no vessles. He [
Essav] could walk out from [ learning from Yitzach ] there and
right away kill somebody.
(aa3_2-28b)
[ This is the Midrash that Esav came exhausted to Yakov, to ask
for "some of that red red" lentil stew, becuase he had been out
hunting down and killing Nimrod. ]
He had no vessles to hold onto this grest light. So Esau is Olam
ha Tohu, you everything.
[ 'you know everything'. I'd have to hear the tape to know how to
take this. It could be 'you know, everything' or it could be 'you
know everything'. And if the latter, it could mean either, 'you
really do know everything there is to know' or it could mean 'you
are so arrogant that you think you know everything'. ]
Its not that you don't know, but you have no vessels. Its
nothing. Its meaningless. Yakov is Olam HaTikun. Yakov was
learning by Yitzak, every word had a vessel.
Yakov Avinu could spend 21 years being a shepherf, and the holy of
holiest, right. Yakov Ainu could talk to his father_in_law Lsban,
the bigtest thief in the world, and Yakov is Yakov and Laman is
Ldban. Most of us, when we talk to a big thief, it rubs off,
right.
(aa3_2-28c)
(aa3_2-28c)
(Cf. HIK, the soul identifies with whateer situation it is in. )
Yakov says to Esau, listrn to this, the strongest message he sends
him. I was with my father_in_law Laban, the bigest thief, but I
didn't learn anything from him. Fon't think it rubbed off on me,
you know. Cause if my vessels --
(aa3_2-28d)
(aa3_2-28d)
This is from Genesis 32:5 , V_Yi_ShLaCH , when Yakov is about to
cross the Yaboq and return to the land of Israel, and he writes to
Esav saying "I have sojurned with Laban and stayed until now."
'iM LaBaN GaRTI V_AChaR 'aD 'TaH .
I'll tell you something vera strong:
If, thank G_d, I have a good
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START PAGE 29 OF RSC MS. AA3 (PART II)
body. Let's say I'm walking stright, and I see a cripple. Do I
start being a cripple because he's a cripple. Thank G_d my feet
are ok, my body's ok, I'm walking.
Imagine if Im also a cripple. If I see another cripple walk like
this, maybe I'll think its a good way. I'll also walk like this.
If --
(aa3_2-29a)
TRANSCRIBER NOTES:
SIDE ONE ENDS
START SIDE TWO:
Ok, if my vessels and my light are completely in touch you know.
If my light is with the vessls and the vessls with the light then
Im not learning by somebody else. But if my light and my vessles
don't go completely together, you know, then evey little thing,
maybe this is the way. Maybe this is the way.
Listen, if I know what it means to be a Jew, I can see the holiest
people in the world, I love them, I respect them and everything,
but -- I'm a Jew, right.
But if Im not so sure of my being Jewish, that means my Jewish
light, whih is hiding in my soul, doesn't have my Jewish vessels.
Then every little thing I see, mabe this is right. Maybe this is
wrong you know.
Ill tell
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START PAGE 30 OF RSC MS. AA3 (PART II)
you something very strong.
Lets say somebody is married, and every woman he sees on the
street he thinks Oy, I should have married her. You know. That
means there's something wrong there, right.
[ That is: Something right there is wrong, Chong.]
(aa3_2-30a)
It means the light and the vessles, he and his wife never got
together properly because --- ok, this woman is very beautiful but
she's not my wife, right.
You know, like if the light has a vessel and everything is in its
place, you know. Then its just a beautiufl world.. Olum Hatikun.
That means the fixed world. The thing is, the most important
thing in the world for us to do, because such great lights are
shining and each generation has deeper lights. And the last
generation didn't make vessles for this gret light.
(aa3_2-30b)
(aa3_2-30b)
I would assume RSC is referring to his father's generation, the
preWar European German Jewish movement away from orthodoxy.
Do you know what happened in the last generation. They threw out
all the lights and just have little vessels. They have like those
wwhiskey glasses, you know.
Imagne, we need big bottles. I have a light, I need at least
kvais 20,000 bottles. So my father comes with a little whiskey
glass, he says, pour it in brhter. You know, so one of the two.
Either I give in, or nebach I don't give in. Have to make
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START PAGE 31 OF RSC MS. AA3 (PART II)
new vessels you know.
So I just want to tell you what RAV KOOK says here [ on the prayer
from the Siddur: ]
"a great and new light should shine upon Zion, and we all should
be blessed or privileged -- we should have this great light."
[ SOURCE: SIDDUR: Shaharit, first of the two brachot preceeding
the Shma: "Shine a new light upon Zion, and may we all soon be
priilged to [ enjoy] its brightness" (Metsudah, Ashkenazi):
AOR ChaDaSh 'aL TzION T_AIR , V_N_ZKeH KULaNU M_HeRaH L_AOR_O ]
So what does it mean OK, so the light should be shining, so how
could I not have it. Whst does it mean, I should have the light.
Its a very deep translation.
[ But what translation -- didn't Rav Kook write in Hebrew. (sa)]
He says, a great light should be shinig and I should have vessles
for it. We should all be there, because the thing is like this,
you know:
If the light shines into the vessles, then, something happens to
the light.
Also, you know, cause the light without vessles -- very painful to
the light you kow. Cause light needs vessles.
Imagine if I want to tell somebody I love you and I don't know how
to say it. I dont habe the vessles. It hurts so much. I want to
do something and I dont know what to do, right.
Listen I want to be a Jew and I dont know how to do it, it hurts,
right. If you know how to do it, not only you do it but then my
light becomes much deeper.
Ver very very deep thing you know.
Imagine I want
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START PAGE 32 OF RSC MS. AA3 (PART II)
to keep Shabos and I dont know how to do it. If I know how to do
it then the Shabos is much deeper. Its real. Everything which
has a place is real. Meaning to say that the light can not reveal
itself in all its greatness and depth unless it has a vessel.
Without a vessel its a light, its true, the light is shining, but
not with all its fulness, right.
(aa3_2-32a)
The moment the light is shining with its fullness, it must have
vessls, you now. It has to be in a certain place.
Ok, its just good to know.
QUESTION:
Where do you get the vessels, Shlomo, if you don't have them.-"
RSC:
Ah, VEILA, you said something utmost strong.
I'll tell you:
There is is parsach in the Psalms, so the sad translation is:
'and G_d will feed you'.
Which really doesn't blow my mind.
So G_d will me --- so?
You dont have to be King David to make such a statement. G_d is
feeding the whole world.
Its very sweet, but:
YHVA YLChQ ALHV (?) [ Trnascriber adds the '(?) to Script ]
so says the Zohar Kodesh, means, G_d will give you vessels.
You know, it comes from
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START PAGE 33 OF MS. RSC AA3 (PART II)
the word HLYM . 'HE' will give you vessels.
I want you to know something very very deep:
The whole idea of Shabos is, that on Shabos is the day of vessels.
In the craziest way. G_d vessels.
During the week we have vessels for this world. Not for Great
Lights. Shabos, by not doing anything, we get this great -- the
vessels.
You see what it is, Shabos G_d gives us vessels. If I make a
vessel, I got to make it, right. But Shabos the light is so deep
you can not make a vessel for it by doing anything, its such a
deep light that your vessel is not doing anything. Its a way out
vessel. G_d vessel. Shabos is the day that not only G_d gives
you a great light, by not doing on ShaBaT you also make your
vessel.
You see, we always think on Shabos only light. [ But also] it's
vessels.
[ Transcription: 'its'. But my guess: 'It's'
One can't tell here whether the word should be 'it's vessels',
meaning, 'it is vessels', or 'its vessels' meaning, 'the vessels
pertaining to [light]' ]
You see, behind all this jive I do try to be rather careful with
this input. (sa) ]
But the vessel for Shabos is, not doing anything. Can you
imagaine the vessel --
Lets put it this way:
There are vessels for words, by speaking them; there's a deeper
vessle for words by not saying them. Its also a vessel, right.
(aa3_2-33a)
So the vessel for this great
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START PAGE 34 OF RSC MS. AA3 (PART II)
light which I have no vessels for, is when Im not doing anything
on Shabos. But then my vessels become strong because on ShaBaT
G_d not only strengthens my light, 'HE' strengthens my vessels.
And above all I realize I must have vessels, one way or another.
Buy them. Get them at a pawn shop.
(aa3_2-34a)
I dont know how, you know.
Imagine if I need Coca-Cola. I'll walk [ my typo was 'wake',
Finnegan ] around till I find it you know.
QUESTION:
"Could it be that we have the vessels and don't pay atention to
it."
RSC:
Also true you know. Maybe we do. Maybe we have the light and
throw them out.
(aa3_2-34c)
Maybe we hae the vesslels and fill them with herring instead of
with wine.
Lets say the straight people. Their lights [ sic, 'lights']and
their vessel fits, you kow, but its not Truth
[ trnscription 'truth' not 'Truth']
(aa3_2-34b)
You know what they did. They cut off thier lights, left a little
flashlight. Cause real light gets always deeper. Demands more
vessels. First sign if you're really living a little bit of a
light level is that you're looking for more light. If you dont
look for more than your just vesssls. Dead vessels.
QUESTION:
"Does the idea of lights underlie all of
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START PAGE 34 OF RSC MS. AA3 (PART II)
Reb Nachman's teachings?"
RSC:
This is not only Reb Nachman. This is like top of Kabalism, you
know. Top of mysticism.
Cause the whole cretion of the world is that G_d put 'HIS' light
into vessels.
Its like if you talk English and you dont know what yes and no
mean, you know. You're off, Toff*. Like if you want to know
anything you have to know the secret of vessels and lights, you
know. This is like, like beginning.
And yet I'l tell you something very very deep:
With all the lights and vessles, then you have to realize that
there are lights which have no vessels.
(aa3_2-35a)
Which has no vessles. But if I have a little bit light and
vessls, then I'm strong enough also to carry light which has no
vessels. This light which surrounds me.
(aa3_2-35b)
You know sometimes you meet people which have a great surrounding
light. I mean, there's something. You dont know what it is and
they dont know what it is themsselves, but its a great light. But
this is only the people whose light and vessels are strong. Then
they have ---
Listen to me:
Imagine you can, imagine this is five miles long. If my head is
strong you can put it on me, right.
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START PAGE 36 OF RSC MS. AA3 (PART II)
I carry it like this. You'll say ehh its on all four sides, does
matter. Im pretty balanced, right. I can carry it right. And
the same way if inside my light and my vessels strong then you can
put a big light on me, which is bigger than I am. I can carry it,
right. Got to have a strong head.
Oy!
Remember what the Gemora said that G_d is different than human
beings. Human beings can only fill an empty vessel. But G_d can
only fill a full vessel. If you're filled with something holy.
(aa3_2-36a)
You see, if you're filled with holiness, then you always have
space for more holiness.
(aa3_2-36b)
But if you're filled iwth nothingness, then you're so full,
nothing
goes in, you know.
You know, there is a full emptiness and an empty emptiness.
Filled with emptiness, yeah.
(aa3_2-36c)
Listen to this:
Why do we really die, G_d forbid you know.
(aa3_2-36d)
Because deep deep down we really dont think we need our body for
ever.
(aa3_2-36e)
We don't know the holiness of the body yet, you know. So we
really think, you know, my soul is so holy, you know, really got
to keep on going. My body, ok, knock off a few years, you know.
(aa3_2-36f)
The thing is, this is the whole thing of the
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START PAGE 37 OF RSC MS. AA3 (PART II)
Tree of Life, you know. Knows right and wrong. He looks down at
the body because he knows this is right and this is wrong. He
wants to get away from evil, what do you do.. Knock off the body,
right.
(aa3-37a)
And deep down, deep down I think, you know, its pretty good. If I
would have to live with my body for a thousand years it would be a
bad scene, who has strength for so long. The Tree of Life is, I
really -- knowing the holiness of the body. Of really wanting to
stay forever.
So the thing is like this that -- but there are moments you know,
before we say kria shema, we say, let walk upright into the holy
land, double upright. Two uprights.
[ SOURCE: Siddur, Ashkenazi (Metsudah):
V_Ha_BIA_NU L_ShaLOM M_ARB'a KaNFOT Ha_AReTz V_TOLIKe_NU QOMMIOT
[QOMMIOT is translated 'upright', but Cf. English, 'commodious' --
incidentally a double_consonant, here MM , untypical of Hebrew ]
L_ARTz_eNU,
KI AeL PO'eL YSHU'aOT ATaH
And bring us in peace from the four corners of the earth, and lead
us upright to our land.
Because [ YOU are the ] Almighty who performs acts of
deliverance."
But I don't see where RSC reads in the 2nd 'upright'.]
(aa3_2-37b)
In Hasidus it says, the upright of the body and the upright of the
soul.
Right now we dont really let the body rise to its full stature,
because we dont think its so good, you know.
Because were like Adom, putting the hlame on somebody else.
Everything I do wrong, I say, it was was my body, brother, cause
my soul is so pure, listen. So put he glame on someody else. I
put it all on the body, right.
You know the famous story, that:
The holy RIZHENER -- someonr came to the Rizhener and he says
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START PAGE 38 OF RSC MS. AA3 (PART II) -- LAST PAGE OF THIS MS.
I'm very holy, you know, he says, I'll show you something holy.
He says, Why are you so holy.
He says, because he is rolling in snow every night, he is fasting,
you know, and really.
So the RIZHENER says, come on, I'll take you to the window. There
was a little drunkard who has a horse and a wagon, so the drunkard
is sitting in the bar drinking like mad and the poor horse is
standing out in the snow. He says, what do you think of that
horse. So holy. But the owner is sitting there drinking, right.
You know, he says, your body is rolling in the snow, but you
yourself -- you know.
(aa3_2-38a)
TRANSCRIBER NOTES: END OF RECORDED TAPE.
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