=sc_aa6a
R. Shlomo Carlebach -- Typed input of Xerox Ms. AA6 -- 
San Francisco Summer 1973 , Sunday Tape 2 -- Page 1
The transcriber is the usual one, from the handwriting
Don't know who.  Maybe Illana Rappaport (Schachter) but that's
just a guess.

No further Ptovenance Info on Manuscript.

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.
I am grateful to Miriam Gal-Or for recopying this xeroxes and
mailing them to me at Campra, Airmail Registered.

I wrote on the number AA7 when I inventoried the Witt Collection,
ca. 1988 .

I have not looked the Witt Collection since.

Notes will be Deep6'd to =scsanaa6 or some such; Caveat Lector,
Hector.  That's your Caveat Tabbycat, Blackhat. 

EDITORIAL NOTES:

I try to start each line where it's started on the ms.
But sometimes I break it early and start a new paragiraffe, in the
interests of like enhancing clarity.  
And somtimes I alter the punctuation of the ms., because
punctuation is like Dealer's Choice.

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

START MS. AA6 PAGE 1 

Ms. AA6 pages 1 starts with an ellipsis, 
indicating that the Rabbi raced the tape to the starting post
and won ... 
                              
--------------------

 ... that's the whole thing.  That's the secret.  The secret
 is to get the two together.  That means that every
scheduled flight should be a non-schedulted flight.
The surpise you know.  If you can live on that
level every morning when you wake up
your are so surprised you woke up you know.

    You know the holy SANZER, you know the Sanzer
never slept -- but regardless.  One morning he was
supposed to meet this great Rabbi in the synagogue
and he was five hours late.  The Rabbi was burning
up, he says, what's going on here.  I've been waiting
here for five hours.  The Sanzer didn't want to say
that he prayed so long, you know, till he
was finished with his prayers.  This anti_ , you know  
(aa6-1)
straight Rabbi, he knocks off his prayers in ten
minutes.  
    So he says to him, you know, I tell
you something.  I woke up so late, therefore I'm 
late.  
    He says you woke up late ! -- why did you
go to sleep late.  
     He  says, I just went to sleep
very late.  
     He says, but you knew you have to
meet me this morning, why didn't you go
to sleep early.  

    SANZER looks at him, he says,
did I know I'll wake up this morning?

(aa6-2)
[ and if that ain't Zen, I'll give back my chopsticks ]

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

START PAGE 2 OF RSC MS. AA6

    Ok listen kids something very deep:
What's the 
difference you know, sometimes you meet a good
friend, and you meet them for one second and
it's just so good.  Because it was completely beyond
time right.  You were tasting eternity.

    Ok listen, I'll
just trandlate a little bit

[ SOMEONE SAY -- FROM WHAT WAS RSC TEACHING HERE ]
                           
but then we'll get to it.

    Before G_d created the world everything was
infinite.  But G_d wanted to reveal 'HIS' Kingdom.
And there is no king without people.  
(aa6-3)

And 'HE' 
needed to create a world with people who know
there is a King.   But you can not understand 
G_d without certain knowlege, certain emotions,.
certain kinds of vessels to undertand 'HIM'.
(aa6-4)

Because
there must be emotion of love, of strength, of beauty, of
eternity, 

[ As to why RSC chooses these emotions -- he is just running down
the 7 lower sfirot -- chesed, gvurah, tiferet, netzach ... ]

all kinds of deep emotions
because you only know G_d via your heart. 
(aa6-5)

And the moment you have emotions, already
finite.  

    And G_d put aside all the the great lights 
on the side and there was left an empty
space and in this empty space 'HE' created
the world.

    You know G_d is infinite.  But
we can not understand G_d in an infinite 
way.  We can only understand G_d in a 
finte way, because wear finite people.  So 
----------------------------------------------------------------
START PAGE 3 OF RSC MS. AA6

therefore G_d had to create finite vessels to create
the world.  Finite vessels is that we can know G_d
in a finite way.

Then it says:
And what is the
vessels for all the vessels for those emotions of 
my heart.  
                 
[ What follows is R. Shlomo's commentary, merely exegesis really, 
on the phrase he translated (from Source -- UNKOWN TO ME  ) as
'emotions of my heart' ]

Because you know there is something
very deep:
    There is wisdom in my mind, there 
is wisdom in my heart. 
     The wisdom of my
mind is very good but it's nothing.  It's deep
but it doesn't get there.  You can not know G_d
just with the wisdom of your mind.  You have
to know G_d with the wisdom of your heart.
(aa6-6)

Becasue the heart is the deepest depth there is.  

Then 
G_d created two things.  There is a good voice in
my heart.  Thdt means my vessel is a
vessel for good and my heart is also a vessel
for evil.
OK, that's momish gevalt you know.
(aa6-7)
      
So G_d created me and gave me a heart
and all those deep things and with all those
emotiongs I should know there is One G_d.
But what happens if I have evil thoughts.
(aa6-8)

Then I'm defiling this holy dephts of me which
G_d gave me in order to understand 'HIM'.

And you know what, I want you to know 
someting very deep:

Metaumtim [ thansriber adds (?) ] means
(aa6-9a} 

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

                                
START PAGE 4 OF RSC MS. AA6

I'm closing up, you know.
(aa6-9b) 

What happens to you when you're evil.
(aa6-10)                          

You're closing yourself up from 
G_d, from the world, something happens to you.-  You're
covered up, you know.  Like you take a bottle and 
you close it; you can't put anything in anymore.
(aa6-11)

(aa6-11)
I suppose this is RSC's exegesis of the notion of 'klipot', but I
don't know becase I lack practically all Jewish education.
So someone who has some should do some serious commentary on these
teachings.                                            
(aa6--11a)

To be holy means to be completely open, everything 
is flowing into you.  But when you're wrong
your're just closed up, nothing happens.

But then you have to know, the truth is:
The heart, basically,
the heart is a great fire burning in the heart, but
the heart is so big the heart wants to know
G_d also in an infinite way.

So therefore it says:
King David says:
I made a little hole in my heart.
The hole means -- I made myself
everybody also has to do the same thing.

The 
same way as G_d made an empty space in
my heart, in 'HIS' world for me, so I have to
make like an empty space for G_d, to understand
'HIM' in my heart.  

And this is, because 
then if I make a little empty space in my
heart, then in this little empty space G_d 
can shine all the vessels of holiness, of
emotions into me, then I know how to
serve G_d.  But if I think evil things all
---------------------------------------------------------------
START PAGE 5 OF RSC MS. AA6

the time then mys heart is closed up and then I 
can not use the same heart to understand G_d.  

So therefore
he says something very deep:  
The moment you think
I want to serve G_d, 
(aa6-12)

that means at that moment
you make a little empty space in your heart and
G_d can areveal 'HIM'SELF to you there.

He says:
What does it mean to pray.  This is momish a gvalt.
In a nutshell, someone asks you what is to pray:

To pray means to make an empty space in your
heart, with words.
And you know, what it is:  
Every 
word you utter, I make a little depth in my
soul, a little empty space in my heart.  

Listen to this -- 
You know what praying is:

Praying is that 
G_d is revealing 'HIM'SELF to me you know.
We always thikn I'm asking G_d.  It's nozttrue.  Prayer means
that G_d is revealing 'HIS' Kingdom to me.  And with
every word I utter, like I make a little empty
space in my heart and G_d can be there.

But then you have to know that YeRUSheLaYiM is 
a House of Prayer.  There is a high YeRUSheLaYiM, there 
is a low YerRUSheLaYiM.  There are two houses.  There is a 
a high hosue and there is a low house.  

And
therefore he says: 
But then when you make a
little empty space in your heart, you don't
---------------------------------------------------------------
START PAGE 6 OF MS. AA6

overdo it because otherwise you'll burst.  So
in a certain crazy way you know you have to
yearn for the infinite --  but if you're infinite, so 
G_d cannot tell you -- so you have to yearm
in an infinite way for the finite.         
(aa6-13)


Because what
does it mean to have holy thoughts:
That means
that the holy thoughts, like, make G_d a little bit
finite to bring 'HIM' closer to your head.
(aa6-14)			


What is a high house and what is a low house:
The low house is that I in a finite way am making
a way for G_d, and through this finite little
house G_d is shining the infinite.

So therefore he says, 
Reb Nathan says, so this is what Reb Nachman is saying:

Because evrybody knows that I am 
a little part of G_d.  And where is G_d.  G_d is 
in my heart.  If G_d is in my heart that
means my heart is infinite.  And therefore, like, 
the flame in my heart is momish infinite and
in the most infinite way I'm burninng up, I 
want to know what G_d is.  But sometimes
I'm burning up so much because therefore I
can not do anything.     
(aa6-15)


Because every act I'm
doing is a finite act.  And therefore it's really
hard you know, somestimes I want to be so
----------------------------------------------------------------

START PAGE 7 OF MS. AA6

infinite, but this isn't how it is, you know.  It's very
strange.  If you come to somebody and say 
would you like to know G_d in an infinite way
he's ready.  Ask him would you like to know
G_d in a finite way, put on tfilin ever morning, 
svach.
(aa6-16)


Why.  Because basically basically I'm
yearning for the infinite, right.  I'd like to know
G_d in an infinite way which is really true.
But you have to realize one thing.  You're living in 
this world and you will not know G_d unless
you do the finite things.  G_d promises you, in this
finite thing, I'll pour in the infinte.  This is the 
vessel.  
(aa6-17)

So the same way, he says, as G_d made
empty space for me, I got to make myself empty.
Empty means I for one minute stop being infinite.
That's very strong.  Everyobdy wants to know G_d in 
an infinte way.  But you can't.  So you have to
make yourself finite, means take your infinatism 
away from you, make yourself empty.  Empty
means that you're not infinite there.  This is
the place where G_d is really living and this is 
the secret of creating the world [ tzim-tzum ].  And this is
the secret of serving G_d more and more and 
more.

QUESTION:  "Shlomo, there's something bothering me about
---------------------------------------------------------------
START PAGE 8 OF RSC MS. AA6

what you said about your heart bursting.

RSC:  Sure, if I'm serving G_d in an infinite way
I'll blow my mind.  
(aa6-18)

I'll get crazy the next minute, 
you know.  Why do a lot of kids become a little
bit religious and then they momish get crazy.
It's a holy thing you know because they're really
yearning for G_d in an infinite way.  But they
didn't keep it, they didn't make an empty vessel
in their hearts.

ARTHUR:  That's what you mean by annihilation. isn't it.

RSSC:  That's pretty good.  Arthur is momish top, you
know.
    It's one of the ways but its a very strong
thing.  Annihilation means to make an empty space.
To go against your being infinite and let
G_d do the thing, you know.  I'm saying to
G_d I'm ready to let me know you on your
terms.

Listen to this:
What's the whole thing of
having good thoughts or evil thoughts.  Good
thoughts mean I want this world to be right.
What's the greatest greatest holiest thought.  I
want this world to exist.  I want me to exist.
I want G_d to exist in this world.  So the way
for G_d to exist in the world is there has to 
--------------------------------------------------------------
                                     
START PAGE 9 OF RSC MS. AA6

be a little empty space.

RABBI LEIBOWITZ:
Just one little thing.  HOw do you divide the
finite of the acts of deeds that you're talking about,
like tfilin and tzittzit from the finite of, it
sounfs stupid, the finite of making money that
comes from the same source.

RSC:
Everthing is the same thing you know.  I mean
what we were talking about that Reb Nachman 
says the most empty space is money.  But this is
G_d's empty space you know.  G_d emptied 'HIM'SELF,
wherever I make money G_d isn't there because 
I think I'm doing it, right. It's my power, right.
Money makes you powerful, right.  This is one spot
where G_d isn't manifest, right.  It''s empty space.
And you have to fill it with G_d again.  

So but
here, this is my back answer you know:
The 
empty space Reb Nachman is talkng about here
that I want to serve G_d so much --- 

Listen to	me: I can walk up to a person, love them so
much that I momish kill them with my loving,
right.  Coming on too strong brother, you know,
cool it.  And the same way we come to G_d
we say, listen G_d, I want to serve YOU in an
infinite way, you know blow my mind you know.                   
(aa6-19)
-----------------------------------------------------------------

START PAGE 10 OF RSC MS- AA6  

So G_d says cool it brother you know.  But the
thing is, if I cool it completely I become dead, it's
bad too, right.  It has to be both, right.

RABBI LEIBOWITZ:
See, what bothers me is, if you're speaking
in really terms of actually the way it is, as long
as both are the same areas , money and tfilin 
and tzittzit, it's not so great you know. 
(aa16-20)


RSC:
No, it's a different thing because I'm talking
about your empty space and G_d's empty
space.  G_d's empty space is money.  My empty 
space is mitzvas.  You know, I don't know if I make myself clear.
(aa6-21)  

RABBI LEIBOWITZ:
There's a good finite and ther's a bad 
finite.  It's not all just -- 

RSC:
So that's the thing but there has to be
finite.  The thing is, but this finite has to be
such a holy finite it doesn't cover up the infinite
you know.  Has to be infinitely finite you know.
And this is the house above the house below.
(aa6-22)


Listen, I'll tell you something very very deep you know.  Even on
a human level you know:

Take married couples you know.  In a very
deep way.  Imagine a lot of people are very
close before they get married.  And then when
-----------------------------------------------------------------
                                 
START PAGE 11 OF RSC MS. AA6

it comes to the finite thing you know, waking up
in the morning and talking to each other its
noz so much, right.  Because they're very good
on the infinte level but on this empty space
level they don't click. 
(aa6-23)


And then there's a lot ogf
couples, they're tremendous on the finite level, but
thy're dead, right.  Everything goes clock clock
clock but there is nothing between them.  This
infinte thing isn't between them, you know.  

So
this is called the low house and the high house.
Very strong theng you know.  

And the same
om the service pf G_d.  Everybody wamts to,
I just want to have a relation of G_d. I'm ready
to be Moses on Mt. Sinai.  But are you ready
to be Moshela the water Carrier and kindle 
lights at the proper time, you know.
(aa6-24)  


Now listen 
to this. This is unbelieveable.  In a nery deep way: 

Why, what happened to me when I sinned.  Why
did I do wrong.  Because when I'm born, basically
every child wants to serve G_d in the most
infinte way.  The only thing which I 
failed G_d is I couldn't make this empty
space within me.  

So tchuva is, tchuva 
is that I'm connebting again the infinte to the
finite.  But tchuva, since I'm doing it
---------------------------------------------------------------
                  
START PAGE 12 OF RSC MS. AA6
(I marked this AA6 Pt. 2, but I think that was just because my
stapler couldn't do more than 11 pages. )

so strong so therefore the wall between the infinite
and the finite is less.  

Obbviouyly a tzadik is a 
very holy person.  But you see more the finite
than the infinite.  And a Baal tchuva, the holiness 
is, of repenting is, that this infinite fire is momish
obivous you know.  It's momish burning in an
infinite way.

Therefore he says:
This is the whole 
thing about Shabos.  ShaBaT is, the holiness of ShaBaT is, that on
ShaBaT the vessel of ShaBaT is that on ShaBat 
I'm yearning for G_d in a most infintie way
and even the ShaBaT is also infinite.  That means
all the mitzvas that I'm doing, they're finiteł
mitzvas. They're very holy, but they're cutting me
off a little bit from the infinite you know. It's
hard.  But Shabos is not doing anything you
know.  so on ShaBaT, ShaBat itself is a vessel for the
infinite.  That means, on ShaBaT my infinite and
my finite are together.  It's top.

RABHBI LEIBOWITZ:
But you do things on Shabos in a finite way.

RSC:
Whst do you do.

RABBI LEIBOWITZ:
Pray.   
{aa6-24a}

RSC:
But the mitzva of ShaBaT is praying? [ Rhetorical interrogative,
meaning, surely old chap you don't mean to imply that, wot ] 

the mitzva of Shabos is Shabos, right.  Listen, ShaBaT you eat
also, and you sleep.   But this isn't where 
(aa6-25)


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

START PAGE 13 OF RSC MS. AA6

its at.  This finite is more more on the top level of
infinttie you know.  There's a strong differnece betwween me
eating matza and eating Friday night.  Because matza
I got to take a matza, it's got to be taken care of
and that matza has to be that long or that short
and that thin right.  On shaBaT even if I eat
challah it has to be kosher but this isn't where its
at you know.  It has to be kosher anyway you
know.  Or it has to be challah.                        
(aa6-26) 

RABBI LEIBOWITZ:
Has noting to do with Shabos.
(aa6-27) 

RSC:
It has to do with Shabos but is still infinite
right cause on Shabos the mitzva is bliss
of Shabos, and I have to eat to keep up my
bliss you know.  
(aa6-27a)
But its, you know I'm not
fulfilling the mitzva with the chewing like
with matza.  I'm doing the mitzva on being
on the stete of bliss. 
(aa6-28)

So therefore he says
BReAShiT is ReAShIT Bet , two beginnings.  There
is a beginning on the infinite and a beginning 
on the finite.

RABBI LEIBOWITZ, I PRESSUME:
What do you mean about beginning.

RSC:
When G_d created the world, BReAShiT is at
the begininng.  and BReAShIT, the Zohar
Kodesh says means ReAShiT Bet, two beginnings.
--------------------------------------------------------------
START PAGE 14 OF RSC MS. AA6

(aa6-28a)

So therefore, yeah.

RABBI NUDNIK:
Would you clarify what you mean about 'two beginnings'.
(aa6-28b)                                             

RSC:
I don't know exactly either you know.  Reb 
Nachman says about the two beginnings, the
finite beginning and infinte.  This is how I'll
create the world.  The infinite has to be completely
intact and they both have to go together.  That
means if for one thing you're just becoming
a finite yidala, you're off, right.  You're a Burro Park Yidalah.
(AA6-29g)	
And if you're just infinite you're
a very holy yidala but you're not the way
you should be, right.  Have to be both, right.  Two
beginnings, infinite and finite.

RABBI LEIBOWITZ STRIKES AGAIN:
(aa6-30) 
Shlomo, a finite vessel can receive the infinite [Nu?]
(aa6-31) 

RSC:
There are vessels that can.  The is the whole thing
of Tora Mitzvas that in finite vessels I receive
the infinite.  But if you don't use those vessels --
or you're completely nothing or you'll blow your mind. 
(aa6-32)

   What is a real person.  A real person is 
someone who the infinite and finite are
really together.  In a million ways.  And most
people, either they're completely infinite or
------------------------------------------------------------------
START PAGE 15 OF RSC MS. AA6

they're finite.  Ejither wys is bad  you know.  That
means even whatever you do do, you want to do
it, you must have the strength to do it in a 
finte way.  

You see, most of us, why aren't we
better.  Becuase I'd like to be the holiest man the
next morning.  So I wake up the next morninh I'm
not the holiest man I give up.  Becuae I have
this infinite yearning but I don't have the
strength just to be finite, you know.  

!Don't be the
holiest.  Just do a little bit holy.!  

Like one Rebbe
said, 'Everyobdy would like to be the greatest
scholar in one night, but this one night he wants
to sleep also. 

Especially when it comes to the 
service of G_d it's a very delicate thing , you know.
You got to have this infinite yearning because
if you don't have infinite yearning, you're not
with it.  Got to be infinite.  

!So the doing has
to be finite and the yearning has to be infinite.!

Reb Nacham says something at the end:
That's why a kallah gives her chasan a tallis, 
because a tallis is infinte, to let him know
that the house will be a combination of the
finite and hte infinite.  This is a gvalt you
know.

RABBI LEIBOWITZ POSETH ANOTHER QUESTION:
As you become more infinite, or aware
----------------------------------------------------------------
START PAGE 16 OF RSC MS. AA6

of more of the infinite, do you become less finite.

RSC:
No, on the contrary.

I'll tell you something very
deep:

If you love someobdy very much, then
you're ready to do them little favors also.  They
both become deep because if you're really with it
then you know that the fnite is also infinite, you 
know.  

And if you're bad then the infinite is 
finite.
(aa6-33) 

This completeness you know this holy
depth.  The combination of th High House and the 
low house.  

Then you can say:  
When I pray it
has to be in a completely infinite way and yet
it has to be finite. 

You know, the holiness of 
the prayer book -- it's the most finite thing in the 
world, those words are written up two thousand 
years ago.  But the way I'm praying it has to
be in an infinite way. 
(aa6-33a)

You see what it is:
Today a lot of people say, creative service.  And
it's a beautiful thing.  I wish we could make up
prayers, but why does it fail.  You know why:  
Becuase crestive service means, I'm praying
in an infinte way, you know, but they're
using the most finite language there is, right.
Because they don't have the holiness to know
the secret of saying finite words which
(aa6-34)

----------------------------------------------------------------
START PAGE 17 OF RSC MS. AA6

contain the infinite, right.  

I heard this reform rabbi
creative service at a meting of the Sisterhood.  Its
sweet, basically its sweet you know.  He wants to say
something but the way the  said it is not even
finite anymore.  Just stupid you know. Because 
between finite and stupid is a very fine line.

   When you study something its also very
deep.  Yo can understand dthe words or you can,
because everything is really infinite, right.  

Whst's 
a good doctor , let's say.  A good doctor, if he
looks at your nose and he is a certain way
infinite he can momish see the way the nose is
connected to the foot, right.
(aa6-35) 

And the way the 
connection to the foot is connected to the brain
and the brain to your whole personality, right.
Infinite ways, right.  And if he's a finite doctor
he'll look at your nose, he says, I'll give you
a spray for your nose, right.
(aa6-36)

In the same way between people you know.  Somoene 
can tell you a little thing but if you're on the 
infinite level you hear everything out of it , you 
know, this one word you know.

But Reb Nachan is saying one word:  
Reb Nachmam is saying
basically, since my heart is the place where I
---------------------------------------------------------------
START PAGE 18 OF RSC MS. AA6 -- LAST PAGE

fathom G_d, its infinite.  Its infinte.  Becuade if it
wasn't infinite how could G_d be there.  But since
I'm living in the world G_d gave me finite vesseld to understand
his infinitism.  

Reb Nachman says:
You know the heart is there because, the 
heart, real wisdom is in my heart.  It's much
deeper than the mind.  The mind receives from 
the heart.
(aa6-37)

TRANSCRIBER NOTES:  END OF SIDE 1 TAPE 2
I assume that Tape is long gone.  Maybe Ben-Zion at Mevo Modi'in
knows of it.  
I presently have no sense of how the sequence of tapes fits with
this sequence -- collection really, I numbered them in the order I
took them out of the Witts file drawer, and the Witts were never
clerically meticulous -- 

END RSC MS. AA6
------------------------------------------------------------------
THIS DOC WILL BE =SC_AA6
THE NOTES TO THIS DOC WILL BE DEEP6'D TO =scsanaa6
I WILL DO A FLYING EDIT OF THIS DOC AND CALL IT =sce_aa6
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sa, Campra, 20 May '05 -- 11 AIYaR -- hod sh'b' NETZACH --
21 Rabi' al Thaanay , whatever that is
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