=SC_AA7 (A) Final input to be =sc_aa7 Input of RSC xerox manuscript AA7 . R. Shlomo Carlebach, 26 Dec 1974, Tape 6a "out of 21" Transcriber not stated. No further Ptovenance Info on Manuscript. [ I assume this talk is part of series given under the sponsorship and on the turf of Rabbi Leibowitz. If I recall, Rabbi Leibowitz has been featured in contributions to reb-shlomo@shamash.com ] I am tempted to say that this class is on an elementary level, that is, given to an audience who cannot be assumed to have the knowlege of Judaism expected of anyone orthodox. Because when RSC metions the 7 sphirot, he implies that some in the audience may not know what he is talking about. But then he goes on to speak of tfilin. And also, apparently this class is one he had lectured to on many occasions. Maybe it was part of a mini-course or course that he gave. (aa7-1) (aa7-2) 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 must say, it's better to transcribe Hebrew phonetically than in script, especially if you ain't sure of it, and especially if you ain't adding the nekudot to the script. And especially if your transcription is gonna be input by some ignoramous like me who still remembers the Dalet as the piggy_wiggy__tail ] This manuscript is headed: 1974 MIAMI DEC 26 TAPE 6A (OUT OF 21) I wrote on the number AA7 when I inventoried the Witt Collection, ca. 1988 . I have not looked the Witt Collection since. The A is in pen, I assume Miriam added it. Notes will be Deep6'd to =scsaa7n or some such; Caveat Lector, Hector. That's your Caveat Tabbycat, Blackhat. (aa7-3) --------------------------------------------------------------- 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. I interject smark-alek wisecracks hither and yon. I'll Deep6 them to =scsa_aa7 Caveat Blackcat: I ain't orthodox and methinks the orthodox ain't neither. It's Greek to me. But I still have Ph.d envy, if I can find one in the Sears Catalogue. So in short I try to be entire accurate in inputting verbatim, Tatum. ---------------------------------------------------------------- START MS. P1 It's very strange. You know, we have like one G_d, then we have the two tablets, the three fathers, four mothers, the five books of Moses and Mishnios. So he [ Who and where -- questa locus citado -- I would have gueseed Reb Nachman, but at the top of ms. p4 R. Shlomo says, 'give me [ the book by] Reb Nachman ] says like this. He says the more it gets away from -- you know, when water comes form the well, it's only one drop right. At the well it's only one drop. The more it gets away from the well the wider the river becomes. So he says: The beginning there is only one G_d. But then the Rabbenu shel Olam gives us a Torah. there's already G_d and the Torah. Right, it's already two. So the two tablets is already G_d and the Torah. Therefore he says the Torah begins with the letter Bet which is two because it's G_d and the world, right. It's already two. But the Torah itself, the (Heb.) AseR DGTOT begins with one because the ten commandments, the Torah brings us back to the roots. It's again like one. It beins with an Aleph which is one. You know friends, the difference betrween let's say ABC and the holy letters is very simple. Becuase the holy letters, the letters of the world, are just letters, by us the letters are also the numbers. It's a ---------------------------------------------------------- START MS. P2 very deep thing. But then we have the Torah, we have Israel and we have G_d. It's already three. So we have AVRaHaM , YiTzaCHQ , Y'aQoV (aa7-4) who are vessels for the beginning of Israel which is the oneness of G_d, the Torah, and Israel. But then he says lie -- it's like -- but then the mother is -- like a a child and a mother momish brings it down to the world. The mother is really the one who is putting it down to the world. (aa7-5) So therfoere we have three fathers but the mothers is already four because to take this three -- G_d, Israel and the Torah -- and really bring it down to the world we need the four mothers. They momish bring it down into the world. But then he says: The Torah, after we have these people so then what do you do with it. You know. The people have to live, right. This is Torah. So therefore the Torah is already five. Five books of Moses which is the onness of G_d, Israel, and the Torah, and it's momish here in this world, and [ here is a symbol that looks like a double-bunk-bed Euro sign, and I think stands for 'G_d' ] its momish here. So its five. But then he says something very beautiful: The world has six corners, right. Four corners, above and below, six. But then there is something, the Torah bringing ---------------------------------------------------------------- #p START MS. P3 down to the world and there is the Torah momish penetrsting the world. This is Gemorah. (aa7-6) (aa7-6) This is Gemorah. {You can say that again.} TORaH SheL BaLPeH [ N.B. -- I am transcribing the Hebrew script the way it's written on the Ms., which ain't always right. ] the way we penetrate the world with Torah. So therefore Mishnaos is already six. Which is very beautiful. (aa7-7) (aa7-7) { I have no idea what the holy Rabbi is doing in this here disquisition, but it sure sounds like some kind of riff on that Passover after-dinner cabaret song called 'Who Knows One' (Echad, Mi Yodea) . (aa7-7a) Now listen to this -- just remember it very much: G_d is One. But G_d gave us the Torah. It's already two. The two tablets. But then there is the oneness of G_d, Israel and the Torah. So it's already three. These are the three Fathers. But then momish to bring it down io the world, like a mother, who is really bringing the child down into the world, it's four. But then, after you have this, the way they live the Torah, bring it really down, is five. But then the way they penetrate it to the walls of the world is six. It's really good you know. Very good to remember. On a spiritual level. What is this 'the four corners and above and below': He says above is what I believe in. This is above right. This is the one which is above. Below the last one is sedar Taharis how to purify that which is impure. That which fell under, I an still fix it. So the six, taka a gevalt you know. Give me ----------------------------------------------------------------- START MS. P4 Reb Nachman. Let's learn something strong you know, before we say good-bye to each other. You have to know: Everything is a combination of two things. Everything is a little bit revealed, and a little bit hidden. G_d is a little bit open and a little bit hidden. When you see the world you know there is one G_d, but what do you know about G_d. Just know a little. The utmost, the real real thing is always hidden. The same about people What do you know about people. You know a little bit. You can look at them, you see them, hut the greater part is always hidden. But you have to realize someting very strong. hwat you see is only the outside. It's not that you know a little bit of the inside, but the great part of the inside -- [ is hidden ]. The truth is, whatever you know, whatever you see is taka very schvack (aa7-8g) it's only the outside of the outside. But what a person has to do in this worrld is to get to the inside. Always find the secret of it, the deepest depths of it. How do you get to it: Now listen to this. Very very deep: Reb Nachaman says: What's the whole thing of davening: ------------------------------------------------------------------ START MS. P5 What's the whole thing of praying. When I pray, when I pray I want to get into the depths of something right. (aa7-9) Learning is, something that is open. I see the words, I understand, its open. Praying is, for that thing that is not open to me. So when I pray, he says, momish, I have to -- but yet in a certain strange way I pray with words right. So the words are open but what I'm putting in is hidden. Ten people pray. Everybody says the same words. And yet one is really praying, inside praying, and the other one is just outside praying. (aa7-10) So he says: You have to tie your thoughts and the depths of your soul to your words and when you pray them something happens to you because you're tying the inside to the outside, and the outside to the inside. So then when you pray someting happens to you that, that which was hidden for you before comes a bit more revealed to you. So he says: G_d wants to give you everything in the world. G_d always wants to flow the flow of great sweetness and and and goodness from Heaven but you need ----------------------------------------------------------------- START MS. P6 vessels for it. Then he says something way out: (aa7-11) I think we learned it one time. He says: The name of the vesseL is I. See, we always thihk, you know it depends how you say the word 'I' right. When you say the word 'I' on a very low level, it's a very bad thing. But, you have to think of it in a very deep way. G_d created me you know. Without getting involved: According to some, the highest greatest level is if I completely annihilate my 'I'. (aa7-12) But this is not according to us. According to us if you change your unholy I to be become this really holy I which is really the vessel for what G_d wants to give me. Because G_d created me that I am not Rabbi Leibowitz, Rabbi Leibowitz is not I. [ I assume this talk is part of series given under the sponsorship and on the turf of Rabbi Leibowitz. If I recall, Rabbi Leibowitz has been featured in contributions to reb-shlomo@shamash.com ] I am not YiTChaQ, YiTzChaQ is not I, right. So the utmost, my utmost vessel for what G_d wants to give me is that I'm momish I right. I'm momish what I have to be. So he says like this. So he says: ANI ‹s threee letters, A (Aleph), N (Nun) I (Yud) . A, Aleph, comes from the world aleph you know, learning. Aleph means learning. N (Nun) comes from [ symbol, maybe for 'G_d'] words becase (?) MROT YNN ShM?I? [ transcriber inserts '(?)' here ] [ xerox transcript unclear on 3rd letter from right of this 3rd word from right ] Nun N comes from words and Yud Y is ------------------------------------------------------------------ START MS. P7 my thought. I'm a combination of three things. The dePths of my I is a combination of three things. My thoughts, my words, and that deepest depths of me which always is the beginning of learning. I want you to know something very very deep: You know Aleph is the very first letter. And the question is, this is from RAV KOOK: The truth is, with one letter you can not say a word. You can not form a word with one letter. You need at least two lettes, right, to form a word. How can 'HE' teach you something with one letter. But he says: Thaere is some kind of lesrning going on with one letter. This is the holiness of us. The aleph we're learning with one letter. This is the deepest depth of lesrning. Not letters with worfs, not teaching with words, but teaching with letters. Xou know its very deep you know. [ So this is Larry Kushner's Book of Letters -- Sefer Otiot. Sefer Otiyot, The Book of Lettes, A Mystical Alef-bait , by Lawrence Kushner, Jewish LIghts Publishing, Woodstock, Vermont, ISBN 1_879045_00_1 Copyright (c) 1975 and (c) 1990 by Lawrence Kushner. lst printing Haper & Row, NY 1975 PJ4589.K8 492.4'1'1] (aa7-13) Like when you teach children you teach them the aleph bais, A B . Sadly enough some of our parents nebach never had the pleasure of teaching their children Aleph Bet. You know they don't know what they're missing. They think they're teahcing them everything in the world but they don't know what it is that the holiest teaching in the world to teach them ------------------------------------------------------------------ START MS AA7 PAGE 8 the letters. Not a, b, c, please don't mix it up. A b c is very cute and sweet but's not Aleph-Bet-Gimel-Dalet. Aleph Bet you know. You know what it is to teach a Jewish child Aleph. Holiest thing there is, right. One letter. Gevalt do I know. Gevealt do I know G_d when I know this one letter Aleph, right. Deepest depth there is. I wish I would know G_d now the waY I knew 'HIM' when I knew this one letter Aleph. ReaL 'soul learning'. Not mind learning, soul learning. So this is, I am a cobmination of this, the first thing Iearned in my life, Aleph. Naturally on a mind level I didn't now anything. So you know one letter, what do you know. But on a G_d level I know the deepest depth there is beause aleph is the beginning and you know the beginning including everything after that night. Ok, you can explain it in your own way. Everybody in his own way. I don't even want to explain it too strong because got to leave it up to your own imagination. ANI is three things. The first letter I learned. The first thing I learned. The second thing is my word, and my thoughts and then momish it flows down into me. These are the three vessels I made. Ok now listen _----------------------------------------------------------------- START MS. AA7 PAGE 9 to this. My thoughts, the ANI of me, the inside, my Aleph is completely hidden irght. The utmost hidden. You know what happens when you teach a little baby Aleph, You touch the most hidden thing in a baby right, in a child. Cause you're not touching their minds -- ok, they'll remember this is Aleph. The deepest depth there is, right. Or sometimes you know it doesn't have to be a baby in years, might be a baby in knowing, right. You can take anyone in the world and tell them you know momish vista(?) yid you know. It's true you're a little yidalah. Teaching the Aleph of Yiddishkeit. So deep, right. I don't know why. I don't understand it. My mind maybe isn't with it, but I know I'm a Yidalah, right, that's my Aleph. Deepest depth there is. And then my thoughts, this is already a little bit more revealed and my words, which are momish revealed, right. So I am a combination of these three. So when I pray, the most important thing is I have to take all those three together [symbol.looks like a scorpion facing left doing chinups in a mud puddle ] right. I have to pray with my innermost secrets, right. This one thing which connects me to G_d, my Aleph. I have to pray with my thoughts and I have to pray with my words. (aa7-15) (aa7-15) {I'm darned if I not what this Aleph is that RSC is talking about. PVK speaks of an innermost part of the self that can never be sullied. So maybe that's it. That is also the morning bracha, "the soul which THOU has given me is pure" } ----------------------------------------------------------------- START MS. AA7 PAGE 10 Then I'm a vessel. And you know fsriends it goes without saying this is just so deep, you know: It's also between me and people. I don't have to tell you. Sometimes my whole communication between me and people is on a word level. Sometimes I commuicate on a thought level and sometimes my two -- Alephs meet you know. The two Alephs. And again, two alephs never make a word, you know. Some people think, you know, this two -- tremendous couple because they're a good combination, make a good word. That's a very low level of combination, right. The real combination of those two Aleph's you know, are one aleph. Very deep kind of Aleph. I don't know if I make myself clear. I hope I didn't. Praise the LORSD. Let's learn a few more minutes -- This is a very long Torah we'll have to finish it tonight: It says: Mi Ha_AISh Ha_ChoFeTy ChaYIM / AoHev YaMIM L_RAOT tOv Who is the man who wans to live. [ But more literally: Who is the man who desires life, loving days in which to see good. ] He loves days -- just rmemeber the words -- he loves days, to see good. Just remember something very deep. There is such a thing as loving life, loving this, loving this. And there is a very high level which ----------------------------------------------------------------- START MS. AA7 PAGE 11 is called lvoing days. We'll comt to it in a second. The essence of everything is, he says: Everybdoy has to pray and ask and cry for peace. There should be peace beween Israel. You know we know the truth is if all of Israel would be peaceful among ourselves, then it would emanate peace to the world. But then before that I can not have peace beetween me and Yitzhakil unless I am peaceful and he is peaceful then we both meet, then there's peace between us. But if he's torn [ ns, reads 'turn' y'all ] apart and I'm torn [ ditto] apart, so when we two meet you know, there's an explosion. So therfore he says: There has to be peace between me and my own emotions. You see everbody has, without geting involved, everybody has seven emotions. One is love, strength, beauty, eternity or victory, honor, foundation and kingdom. (aa7-16) (aa7-16) [ RSC here gives in translation the 7 lower sephirot: chesed, gvurah, tiferet, netzach, hod [ more often translated 'splendour' than 'honor', although the latter is also supported in biblical use of the term -- eg 'hodor '' ki tov -- ki l'olam Chesed:o' ] And don't ask me now but if some of you friends don't know what I'm talking about then tell me, we'll learn about it tonight. But everybody knows we have all kinds of emotions, right. Let's take just those two emotions, love and strength, or a little bit hatred. A little bit pushing off, strength right. And if I ----------------------------------------------------------------- START MS. AA7 PAGE 12 don't know exactly when to love and when to push away; when I don't know when to talk loud when to talk soft, I never know, I'm not peaceful, right. You know, sometimes it's very strong. Imagine I talk to may baby, I don't know how strong, got to tell them something very strong. How strong am I suppossed to say it. Am I supposed to yell. Am I supposed to say it soft. I walk into a grocery store. Sometimes I say (very softly [transcber's note]) can I have some herring. You know, sweet. He'll take somebody else before me, right. Then I'll stand there like a dope in line for four hours and each time the line moves I say (very sweet, quiet [transcriber's note]) can I have some herring. And then I will say, listen I'm talking with so much love, but this is not the place. This graocery store is making a living from selling ham. You got to say it with a lot of strength. Listen! Give me my herring! I want to go home. That's it. If not I'll go to another store you know. There is a time to say it soft, there is a time to whisper, there is a time to talk loud OK, I'm saying it on a low level but everybody knows. There as to be ----------------------------------------------------------------- START MS. AA7 PAGE 13 epace among my emotions. (aa7-17) Now listen to this This is something very deep. You know, I think I told you once that: You know, when we put on Tfilin we wrap the tfilin seven times around my arm which is to tie my seven emotions to G_d. You know what the tfilin does. The tfilin does: Whatever I do, I do with all my emotions. Most people do everything with one emotion. The other emotions just stand cold. And the other emotion revolts, you know. I sit there and whisper. So then my emotion strength will say, why didn't you involve me also, you know. I walk home, I say, I should have yelled. You know why. Becuase my emotion strength was not involved in what I was dong, gets angry at me. It says listen brother, I'mn here sitting in your heart waiting for some action, why didn't you take me out also. Or I meet my friend and I yell at them. Then my emotion love says to me, listen brother, you have me, why didn't you take me along, right. I come home and I'm torn aprt. Tfilin is, not only I'm tying my seven emotions to G_d, when I put on tfilin I say everything ------------------------------------------------------------------ START MS. AA7 PAGE 14 I'm doing will be with all seven emotions. You know how beautiufl this is. Whatever i do I do with all my heart. With all my heart, right. You know what peace means. I do it with all my heart, with everything I have. Because if I do it with all my emotions together, then it's 100% peaceful. Then there has to be peace not only between me and my own heart, there has to be peace between me and what's happening to me. You know everybody is ready to fly high when everything goes right. How do you react when, G_d forbid, something goes a little bit wrong sometimes. How well can you take it. How well can you take when someone insults you, you know. How well can you take when someone spits at you. (aa7-18) Or when someone ignores you, how well can you take it. How much inner strength do you have. How much are you depending on the outside world. And if you're depending constantly on what othes think of you, you know. Imagine I walk home I'll be crying, you know, somebody called me a creep. So mazaltov. You know. So someone called you a creep. Most probably a creep ------------------------------------------------------------------ START MS. AA7 PAGE 15 a creep called you a creep. Like most people, when they call you names, actually they tell you their name, right. They really just introduce themselves you know. So what are you angry. Tell them your name back, right. Someone calls me a creep. I say my name is Shlomo. Mazaltov. You told me my name, I'm telling you my name. (aa7-19) You know, but the question is always how much inner strength, how much peace do I have inside. And then also, the deepest depth is how much is peace between you and G_d. All the time. How much are you aware that whatever happens to you is from G_d. How much are you with it. (aa7-20) So therefore he says something very beautiful. TORaH is called BChNH ShOvShO V Shalom [transcriber marks this phrase (?) ] What's the deepest depth of learing Torah: Listfn, I can get myself a little book by Dale Carnegie, how to treat friends right. (aa7-21) What do I need the Torah for. But Dale Carnegie is very sweet but, without saying anything bad, you know, he was one of the most, you know. Everybody knows in his own office the way he was yelling at people. Throwing his secretaries in and out the whole time you know. So his own hook didn't ---------------------------------------------------------------- START MS AA7 PAGE 16ù help. I guess he couldn't afford to buy his own book. But you know what it is, all those great people you know. You and I know the truth. All those spokesmen in the world for peace, for ethics, for loving, they themselves were the most messed up people in their onw lives, right. Someone told me, I 'm going to this marriage councellor and he is getting his seventh divorce, but he really knows a lot aobut marriages, you know. So what good is that, you know. But anywa, the Torah is called GRL ShIvShNO ShaLOM . The holiness of us is, that our holy people didn't just talk about it. They momish were. You know the Baal Shem Tov says: Anybody who says something and he doesn't do it is like idol worship, right. You can not pronouce G_d's NAME, you can not pronounce G_d's teaching unless, unless it comes form the depths of your life, right. (aa7-22) So therfore he says: Therefore the tzadikim are called peace, and the Torah is called peace. And therefore Isreal, the deepest depth the name of Israel is called peace. But then something else. What is called bineg at peace with G_d. Peace means its --------------------------------------------------------------- START MS. AA7 PAGE 17 always right. I can not say to you listen brother one minute lets be peaceful, the other minute lets have a fight. Peaceful has to be comes from such a high place, It has to be all_encompassing. It has to be always right. Becazuse it comes from a very high place. Anything which comes from a little place can be for a minute. The higher it is, the less it can be cut off, right. He says: What does it mean that there is peace between me and G_d. He says that: I'm aware that I'm in G_d's Presence all the time. If I say to G_d, I feel very close to you when I doven, when I pray, when I learn, but I really forget you when I do my business, I'm sitting in the stock market looking at those numbers coming up; brother G_d don't disturb me. You know, that means there is no peace between me and G_d. There is no oneness between me and G_d. (aa7-23> { This constitutes a commentary on the passage immediately following the Shma -- that one should have the Divine Unity not merely in mind but also in heart and soul at all times, in all situations. } Then he says: How do you feel when you eat, you know. If a person says , I'm very much aware of G_d on Yom Kippur, but wow when I come (aa7-24x) home (aa7-25) my wife puts a steak on the table, you know. Like he says, everybody is dead when I eat my steak, you know. So there isn't much peace between you and G_d. So he ------------------------------------------------------------ START MS. AA7 PAGE 18 says you have to know that G_d is momish (aa7-26) all over. And G_d is hiding 'HIM'SELF behind a lot of things. And therefore, he says: The Gemorah says: If someone asks you, where is G_d, tell them G_d is in Rome, G_d is in Edom G_d is in all those places which is the most anti__G_d, G_d is right there. Therefore he says [ so this is Reb Nachman's commentary on the preceeding passage from Talmud ]: If someone asks you where G_d is you have to tell them G_d is right wherever you are, this is where G_d is. (aa7-27) (aa7-27) [ And that would be supported by the rabbinic commentary on the passage in Genesis where the angel says to Hagar, the LORD will see the boy where he is at. ] And from there you can cleave to G_d . OK. So therefore he says: there is such a thing as 'loving days'. [ This returns us to commentary on the passage from a Psalm, "Who is the man devoted to life, loving days that he may see good."] Whst are the two days. (aa7-28) (aa7-28) [ This seems to be taking 'yomim' not as plural, which it would seem to be, but as the unusual grammatic form, dual . ] There are two days in the world. And here we come to the crux of the whole Tora_la: There are two days. There are good days and there are bad days, G_d forbid. (aa7-29) There are days when G_d is open to me you know. G_d gives me everything I need. But then G_d forbid there are days when G_d is hiding (aa7-30) and I momish think gevalt where is G_d. What do I have to do you know. You know it's like meeting a friend who is completely masked. Then I tear off the mask and I say brother I recognize you. What do I hsve to do (aa7-31) ---------------------------------------------------------------- START MS. AA7 PAGE 19 G_d forbid when something goes wrong. (aa7-32) I so to speak have to tear off the mask from G_d's face (aa7-33) and say G_d I know its YOU. Takes a lot of strength. Then he says somethng very deep, then we'll have to make a little stop: He says: Everything what happens to me is lettets. Even in my own thoughts you know G_d forbid something goes wrong you know. Then you have leters in your head, right. It says ksvais, let's say we lost the white bag. So, the letters I lost the shite bag are in my head, right. So I have lettere. But they are dark letters, right. But what I have to do, I have to be on the level that I should hear G_d's voice behind those lettes. G_d saying them. It's a very very deep thing. He says the secret of a human being is that he should, we are forming the letters. When something good goes we have letters. And G_d forbid something bad we have also letters. But the secret of it is that I should hear G_d's TRANSCRIBER NOTES: SIDE 1 OF TAPE ENDS START SIDE 2 OF TAPE [ EVIDENTLY SOME TEXT LOSS ON TAPEFLIP ] ... Kvais, send me this, send me this. who cares. when you read a letter form somebody you love very much , it's while (aa7-34g) (aa7-35) { I have not idea what R. Shlomo is talking about here. The first step is to identify, input, and translate the passage from Reb Nachman under discussion. ------------------------------------------------------------------ START MS. AA7 PAGE 20 Next note 36 you read the lettes you hear the person saying them. Takes a lot of closeness. So the secret of it is, the first thing is you have to love days. You know loving means close, right. You have to get close to those two days. How do I get close to those two days, the good days, and G_d forbid the not_so_good days. Have to be so close that all those letters, momish, I hear G_d's voice behind it. RABBI LEIBOWITZ: Do I have to like those days too. RSC: I don't have to like them but you know basically we'll come back to it later, its a little bit like we were talking about last night HatTT Ha_DINIM [ Transscriber marks her/his Hebrew script with (?) We'll come to it in a second but I know what you mean. Now he says something deepest depths. And really just liten to this one sweet thing. I tell you something very deep: Imagine someone asks me a favor and I tell them, I senf them a letter, I'm sorry I can't help you. Listen to this -- I read the letter, hesrtbreaking. (aa7-36) (aa7-36) [ RSC has just switched sides in this dramatic dialogue, from sender to receiver. One should note that he brought to his lectures a fine dramatic sense, so his illustrations were at times enacted dialogues. ] But imagine if I could hear the voice of the person I love so much saying this to me, oy, can't help you. It doesn't hurt so much anymore. Because, you know, there's so much behind it, right. [ And this is the halachic teaching, from