=scb12aa
RETYPE INPUT OF RSC TYPESCRIPT WITH HANDWRITTEN HEBREW INSERTS, b12A

Teaching Headed:  From Reb Nachman, 1/13/72

Working docname:  =scb12aN , where N lis sequential version number.

Final docname to be =sc_b12a

OK: I need someone to transliterate the Hebrew Script Inserts, preferably
using my transliteration system.
I also need someone to note the precise References, particularly to
Likutei Maharan.

Anyone who is willing to do so, I can AIRMAIL you a xerox of this
Typescript.   


And anyone who stops by Pomeranz Bookshop should remind them to AIRMAIL me
a bilingual copy of Likutei Maharan

And also anyone who can send me a copy of it, should Email me at
sa73122@yahoo.com


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

I am greatful to Miriam Gal-Or for having responsibly mailed me this and
the other RSC manuscripts and typescripts in my Moshav Mevo Modi'in
Collection, which is a copy a BZ Collection, which is a copy of a
Collection held by HH, who maybe originated it from HLP days, and which I
copies from the Witt Collection, and if that ain't clear what is.

-------------------------------------------------------------------
                             
EDITORIAL NOTES:

This is a typescript, not a manuscript.  It seems to have been typed on a
manual typewriter, not an electric typewriter.  Typewriters were noisy
devices used before Bill Gates invented the computer, which he copied
(with a few modifications) from an automatic back_scratcher designed by
Norbert Wiener. 

I was typed elite, that is, 72 characters per line, 12 chars. per inch, 6 
inch line length.
But I would have to set the LL to 75 characters to get in each typescript
line. 
But the EinsteinWriter Screen allows only 74 chars without doing a jump-
screen bit.
So I will set the LL to 74 chars.
That's for my input in EinsteinWriter.
I don't know if LL's over 65 chars are presevered in the T.EXE convert of
EinsteinWriter (W.EXE) files to ASCII (*.TXT for you newcomers who use
those ridiculous Gates Devices. )
Cha-cha Cha.

I have 2 xeroxes -- one truncates the left margin, one truncates the left
margin.

_________________________________________________________________


START INPUT OF PAGE 1 OF RSC XEROX TYPESCRIPT 12A

RSC Xerox Typescript B12a
Copied (sa) from the Witt Collection, ca. 1986
This copy copied (sa) from the BZ Collection
Another copied held, I think, by HH, who may have been the original
compiler of this typescript.
I am greatful to Miriam Gal-Or for responsibly sending me this and other
copies of RSC Mss. from my Collection

This is a xerox typescript, I think on a manual typewriter.
There are extensive handwritten interjections, in Hebrew script,
transcribing the Hebrew quotes used by RSC .

I do not know the transcriber, nor who added those notations.

Now then:  I have numbered all the interjected notations in Hebrew Script,
with HS# in the hope that someone will type them in.
I cannot read Hebrew script, except sometimes letter-by-letter.

The heading is:  From Reb Nachman -- 1/13/72

Hebrew Script -- HS1:  

LIQUtI MVHaR"N TNINA 
Likutei Maharan Tanina
The Writings of our Master, Repeated?
The Collected writings of Reb Nachman, I think     

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START TEXT OF RSC TYPESCRIPT B12A

HS2:

MH XCh'aVLs RChVQYs MHXs YChBRQ VANa BTQRVIs ALIN YTBRQ
?The reason that the world is far away from G_d and do not get close to
'HIS' holiness is that [ continued as HS3 ]



Why is the world so far from G_d.  Why aren't they getting closer.

HS3:
BIA RQ MChMT LAIN LHs "ShVB HD'aT
                                           
[continued from HS2 ]
It is only because they don't have Yi_Shuv Ha_Dat (settled mind,
literally, that the intellect should sit down )

[translation of HS 1,2,3 from a chap at the Dangio program whose name I
don't recall ]
Because they have no time to think.  They don't take out time to thimk.

Yishuv means to sit, and Da'as means mind.  Becaue their mind isn't
sitting.

When you want to think of something strong you sit down, so your mind is
more at ease.  So to speak, they never gave their minds a chance to sit.  
It is always standing.  Why don't they do that.
    
HS4:

Because when you sit down and you think, you give your mind a chance to
think, to sit.  You would think what do I gain by all this.

HS5:

And then you would realize that you are not gaining anything 
by all the things.  There are some kind of desires which have to do with
my body and there are some kinds of desires which are outside of me, like
also connected to me.  And what do I gain from all this.  When most
probably people would get closer to G_d.

Reb Nachaman says:
HS6:
HS7:
(HS7 seems to be a continuation of HS6)

Why do you lose control over your mind.

[ When it comes back I'll tell you. ]

Because you are sad.  According to 
the Baal Shem Tov, according to Chasidus, the greatest sin in the world is
to be sad.
(12a-1a)

(12a-1a)
[ It ain't a sin, its a state.  In excess, its an affliction.  But a sin
it ain't, mate. ]

So Reb Nachamn says:
What is so bad about being sad.  
Because when you are sad then you have no conttrol over your mind
(12a-1b)

(12a.1b)
[ Ain't right, Mite. ]

and if you have no 
control over your mind, then you can not get your mind to sit down and 
thimk
straight.
(12a-1c)

Only when you are happy, when you are full of joy.
(12a-1d)

HS8:

HS9:

(HS9 is apparently a continuation of HS8)

So therefore he says, because it says:

HS10
KI B_SiMChaH T_TzA

"with joy you go out from exile".  It is not enough to
be happy.  You have to tie the joy to your mind.

You know, it is possible
that every part of me is joyous and my mind is still in exile, still sad. 
So I have to take my mind, and tie my mind to joy.  tie joy to my mind.

     In other words, a free person is one who is master over his mind, 
(12a-1e)
(12a-1e)
[ Yup, Spinoza says that, in his Ethics ]

     [In other words, a free person is one who is master over his mind,] 
who can take hold of his own mind and pin his own mind down. 
(12a-1f)

(12a-1f)
[ Well, that's a new spin of Jakob's wrestling match. 
No, Clown, t'ain't like that.  Because you don't need PVK to point out
that in such a case you would still be running only on 3 cylinders (or 6
if you drive an Oldsmobile ), with part of your mind offline holding the
rest of it down with an IBM tie and a cutaway business suit, in un_manner
of speaking. ]

To think:  Whst is happening to me, what is the purpose of my life.  
A slave is someone who not a master of his mind, 
(12a-1g) 

(12a-1g)
Again, this is Spinoza, Ethics, Chapter 3, "Of Human Bondage" (to human
"passions.")
But Reb Nachman is giving Spinoza a Chabad spin.
(12a-1g1)

who can not take his mind.  So the only way to get
out of slavery
(12a-1h)
(12a-1h)

[ Yup, that's Spinoza's Ethics again, Chapter 3, "Of Human Bondage" (on
the Passions), passing to Chapter 4, the Emotions. ]

is by joy.
(12a-1i)

But how do you come to joy.
(12a-1j)

What you do when you are full of sadness.
(12a-1k)
(12a-1k)
[ I try a chocolate bar. ]

HS 11:

The only was of becoming happy is if you suddenly look at yourself, and
you realize, I am really not as bad as I thought. 
(12a-1l)

(12a-1l)
[ But HIK suggests that shame, if you don't wallow in it but use it as a
clue to your defects, can be very useful.   So it might be better to say,
"as good as I thought" ]

You see, what makes us so sadd
We look at ourselves, and we give up on ourselves. 
(12a-1m)

(12a-1m)
[ So you see, Reb Nachman is talking of depression, not of sadness. ]

If we would at least start thinking
gevalt, I'm not as bad as I thought, in fact I'm doing a lot of good
things.

Reb Nachman says:
It can't be that your whole life you didn't do someone
              

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START RSC TYPESCRIPT 12A , PAGE 2

favor.  So you did one person a favor.  Isn't that enough to dance all
your life
on all the streets of the world, just yell, Gvalt! I did  someone a favor.
Greatest thing in the world.  

He says:
Because, who are you.  You are just a 
little human being, flesh and blood, you did someone else a favor.  Gvalt!
One time in my life I did someone a favor.

And he says:
It is impossible that
your whole life you didn't pray once.  So you prayed once, you spoke once
to
G_d, what do you need more.
(12a-2a)  

And then he says:
Isn't it enough that you are
a grandchild of Abraham, Issac, and Jacob.  Isn't that the greatest honor
in
the world.  Even if you are rotten, and low to the core.  Such a great
grandfather.

And then he says:
Regardless, as bad as you are, you stood  on
Mt. Sinai.  You were on Mt. Sinai.  So why aren't you rejoicing with that.
As bad as you are, you were on Mt. Sinai, you heard G_d's voice.  Greatest
thing in the world.

Then he says: 
there is a very special thing in the Gemora called BEDICHA DEITA , that my
mind is laughing.  Not only I have to be happy, you have to hear your own
mind laughing.  Here you tell yourself, I'm so bad, 
and your mind is looking down at you and laughing, what, are you crazy --
You did someone a favor one time, tremendous!  Schmendrik, what are you
krechtsing.  You have to be in such a state of joy that you have to hear
your own 
mind laughing.  And if you hear your mind laughing then you are on the
level
that you can pin your mind down and really say, Listen, if I'm already, if
I did at one time someting good, OK, let's think, what am I doing with
myself.
If I'm so happy that I'm a grand son of Abraham, Issac, and Jacob, OK,
what
am I doing.  But if you are completely filled with sadness, if you look at
yourself and you give up, you just cannot penetrate to your head.

I really don't understand it.  Why don't I control my mind when I'm sad.
Reb Nachman says that I'm far from G_d because I never take the time
really
to think what am I doing with my life.  And as long as I am sad, I cannot
just take hold of my mind to sit down with my mind and say, OK, mind_ele,
tell me exactly, what are you doing.

In a nutshell, Reb Nachman says:
People are far from G_d because they
don't let their minds sit.  YISHUV HADA'AT.  You don't sit with your mind,
your mind is standing all the time, it is always in a rush.  But as long
as
you are sad, you can not control your mind.  So in order to control your
mind
you have to be happy.  So how do you become happy.  Because you have to
realize for once, you must have done something good in your life.  And
even
if you never did anything good, your grandfather did something good.  And
if
even that doesn't help, you yourself at one time stood at Mt. Sinai.  So
one way or the other, !at one moment in your soul life, or your physical
life
your must have done something good.  So its enough to make you happy. 
From
there you start, then you become a master over your own mind,! and then
not
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START PAGE 3 OF RSC TYPESCRIPT B12A
              
only your mind has to be free, your mind has to be laughing at you.  

You
know what laughing means.  It is a very light thing.  Completely free. No
weight.  This is the way I look at it.  The mind, in order to think, has
to go places.  If it has too much of a load on it it can't go, it is too
heavy.  Sadness weighs very heavy.  When you are laughimg you are free, no
weight.  

So Reb Nachman says:
As long as the weight on your mind is so heavy,
your mind can't  go anywhere.  But the moment you take off the weight from
your mind, to the extent that your mind is laughing, then I can go any
place,
I can go back to G_d, I can go to Heaven.
This is how it sounds to me.

HEBREW SCRIPT 12 :

He says, I want you to know that;
When you pray in the field, every blade of grass comes and helps you, and
gives you strength to pray.  

And therefore he says:
Prayer is called SICHA

HEBREW SCRIPT 13:

The little grasses in the field is called Siach Ha_Sadeh , blades, little
grasses of the field, and prayer is also called siach.  

So he says:
Prayer is actually called 'little grass from the field'.

It says of Yitzchak: 

HEBREW SCRIPT 14:

Y_TzA YiTzChaQ L_sOCh B_saDeH

Yitzach went out to pray in the field
[ that is the pshat translation ]

or
'to pray with the field'
[ that is Reb Nachman's -- variant translation, or homily ]

He went out in the field in order that all the grasses of the
field should help him.

SOURCE:  Genesis ( ChaIY SaRaH ) 14:63 ;  
V_YiTyA YiTzChaQ L_saOCH B_saDeH
And Issac wnet out to meditate in the field 
(Rashi Siddur, 1949 JPS Edition)

Therefore it says in Dvarim, Deuteronomy, and we say it in the Shma

HEBREW SCRIPT 15:

V_saR_TeM V-'avaR_TeM AeLo(k)IM AChaR_IM

[ SOURCE:  Deuteronomy 'eQev 11:16 ]              

[ JPS 1949: and you turn aside, and [ you] serve other (strange) gods

if you deviate from G_d's way, then

HEBREW SCRIPT 16:

V_HaDaMaH LAo T_TeN AeT YvOLaH

then the earth will not grow.

[ JPS 1949: and the ground shall not yield her fruit ]

What does it mean.  

He says it means:
That the earth will not join you when you pray.

Because he says:
Even if you are not exactly in
the field, since you need the field for your food, and everything comes
from 
the field, regardless the field is with you all the way.  Helps you pray.

Therefore he says:
YvOL [ Yod--Bet--Vav--Lamed ] is the initials of 

HEBREW SCRIPT 17:

VYTyA YiTyChaQ LShOCh BLTyH ???

Yivula means the fruits of the field, is the same letters as 'Yitzchak
went
out to pray in the field.

HEBREW SCRIPT 18

When a person goes after his own understanding, and his own little wisdom

HEBREW SCRIPT 19

you can fall down to the lowest depths, and make a lot of mistakes.

HEBREW SCRIPT 20

and he can come to a very bad place.  And he
says a lot of evil people led the world astray

HEBBREW SCRIPT 21, 22   (apparently a single quote continued on the next
line )

and it wasn't [ ?that they were?] so bad, they had a lot of sense, but
they trusted their own sense

HEBREW SCRIPT 23

He says the most important thing of Yiddishkeit, 
of service to G_d, is to go with wholeness and with simoplicity.

HEBREW SCRIPT 24

The most important thing, whatever you do you should think if G_d is there

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START PAGE 4 OF RSC TYPESCRIPT B12A

Don't be overly clever.  Because if you are overly clever

HEBREW SCRIPT 25

-- and don't think so much about your hoonor

HEBREW SCRIPT 26 (MAYBE A CONTINUTION OF 25 )

     The most important thing, think if it will bring honor
to G_d, and then you will never go wrong.

HEBREW SCRIPT 27

even if you fall down into so many doubts

HEBREW SCRIPT 28 

and even if you doubt G_d, you think everything of G_d is wrong, and
everything 
whch has to do with G_d is wrong

HEBREW SCRIPT 29

doesn't matter.  If you stick to this
you can get out of there also.  There is no place that you can't get out
of
if you stop thinking that the world begins with your mind and ends with
your
mind.  

Do you know how much wisdom it takes not to be overly clever.  Let's 
say I can understand everything in the world, but in order to understand 
that I can not understand everything, this is even deeper than my mind. 
This
comes from one step deeper than my own mind.  A car can go so far.  An 
airplane can go higher.  But the car doesn't know that the airplane can go
higher.  But I am not the car, so I know that the car can go so far, but
the
plane can go higher.


Listen Yidele, this is one of the deepest toras of Reb Nachamn, so 
let me just translate it, then we can get into it.

HEBREW SCRIPT 30

You have to know that the roots of the whole creation is honor, because
whatever G_d created he only created for 'HIS' honor.  

Because it says:
Since verything was created for G_d's honor, that means taht G_d's honor
is the
roots of the whole creation.

HEBREW SCRIPT 3õ

And  he says: 
Although the whole craetion is one, still there are all kinds
of parts of the creation.  And in every creation, a little bit different
kind
of honor is manifest.  And the honor which is manifest in that part of 
that creation, this is the roots. 

Everybody knows that G_d created the 
world with ten sayings. 
     And then the Gemora says:
Why didn't G_d create the
world with one saying.
     The Gemora says:
     In order to give reward to those
who keep up the world, and punish those who destroy the world.
     
[SOURCE:  Pirkei Avot ( Talmud /I Order Nezikim / Pirke Avot )
5:1 (Metusuda Complete Ashkenazi 1990):
(12a-4a)

    "By ten utternaces was the world created.  
     "And what does this teach us? Surely the world could have been
created by one utternance.      
     "It means to emphasiue that G_d will eact punishment from the wicked
who destroy the world which was created by ten utterances; and will richly
reward the righteous who sustain the world which was created by ten
utternaces."
      

                             


Comment (sa);  So join the Green Party.  ]

I got to
finish the whole thing, and then we'll go into it.  Every word of the ten
words
has its own honor.  And therefore it says

HEBREW SCRIPT 32

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I NOTE ON THE XEROX THAT I GOT FROM BEN-ZION SOLOMON AT MEVO MODI'IN IN
'04 THAT "PAGE B12A--5 LOST"
          
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START PAGE 6 OF RSC TYPESCRIPT B12A

/ saying, like G_d says 'Let there be dry land and the ocean, let there be
animals, let there be man, 

[ SOURCE:  Genesis 1:1	]

but then when G_d created the world, Bereisit, in 
fact G_d created the world in one word, 

[ SOURCE:  I don't know.
  "Lcha Dodi" , which is from medieval Spain in the Muslim "Golden Age" of
Jewry, seems to take it for granted:  "Shamor v' zachor b' diber echad" --
but that refers, not to Creation, but to the commandment to keep the
Sabath. ]

but then 'HE' said in details, each 
word.  

So sometimes you receive life from the ten sayings, and sometimes if
you lost already the ten sayings, because you destroyed your own honor,
you 
are full of doubts, you don't know anymore where you are, then you receive
life from the world Bereshiet, which is the

HEBREW SCRDIPT 33:

MAMR sChOM
[ Below this first word is transliterated 'ma'amer', in which case the
Hebrew Script is incorrect -- the word is ma_Amer, what is said, and looks
like its an ayin, not an aleph ]

from the

hidden word which is not manifest.

You see, when I see animals, I know G_d
said 'Let there be animals', so I see G_d.

But then this one word which G_d
said and created the whole world with one word, I don't see, It is
invisible
it is completely beyond.  That means that honor is not visible.  In order
to honor something I have to see it.  I may not have to see the whole
thing,
but I have to know it is there.  But this is so deep it is not even there.

So when I lose contact with all the ten sayings of the world, then I
receive
life from that hidden ma'amer   
[ as noted above -- ma'amer would be ma_amer, what is said ]
  
from that hidden saying.

And how do I
receive life from that hidden saying:

When I ask, 'Where is G_d'

[ SOURCE:  'Where is G_d' -- KDUShaH , Musaf Shabat -- 
M_ShReTIv SHOAL_IM ZeH L_ZeH
AYeH MQOM KvOD_O

Metsuda trans:  'HIS' ministereing angels ask one another -- 'Where is the
place of 'HIS' glory' ] 

So Reb Nachman says, according to this somthing very deep:
When I know where
G_d is I am receiving life on a pretty high level.  But if I fall down to 
the lowest depths and I don't know where G_d is, I am full of doubts, then
in a certain deep way I am receiving life from an even higher source.

That means that the ten sayings didn't get to me.  I need a stronger
medicine.
That means that I am receiving life from that thing which is hidden.  And
then is
my chance to reach the highest level of the world.

So therefore Reb Nachman says:
When you fall down, and your heart is full of doubts, on the contrarey
this is the time mamash when you search there for G_d, then you get to the
roots of the whole world.  To that kind of honor which is even deeper than
the honor of the world.
Shis is what he says.  I don't understand it yet,
but it is just a beautiful thing to know that it is so.

The MAHARAL says:
The holieist manifestation of G_d in this world is
honor.  It is the deepest thing in the world, because the fact of the
matter
is, unholy things don't have honor.  Honor is one thing you cannot fake.
Honor is one thing which is real.

Remember the story of the Tzar of Russia
and Reb ISROEL RIZHINER .
The Tzar of Russia came to Kiev, and he said he
wanted everyone to turn out in the streets and cheer when he came by.  So
there was a big announcement weeks before he came.  So when he came, some
people came out and cheered when he walked through the streets.  Then Reb
Yisroel Rizener came, and there was no announcement, no handbills were up
anywhere, no posters, but all the people were pouring into the streets,
and
singing and dancing to see him.  The Tzar had so much secret police, and
everyone was afraid, and he was arresting people because this one didn't
look
so good, and that one didn't look so bad.  It was a horrible scenc.  And
Reb
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START PAGE 7 OF RSC TYPESCRIPT 12A

Isroel came, and not only people came out in the streets, even the
peasants
who didn't even know who he was, but there as some thing in the air, they
came out with little candles.  All of Kiev came out with little candles to
greet him.  So the Tzar heard about it, so he put him in prsion.  He said
he wants to become the Tzar of Russia.  Like Reb Yisroel Rizhener has
nothing 
else to do! He was sentenced to death as a rebel against the Russian Tzar.
So the governor of Kiev said to himself, It seems fantastic to me that the
little Jew wants to become the Tzar of Russia, but maybe, I don't know, I
want to see him.  So the Governor of Kiev, which is the capital of the 
Ukraine, went to see Reb Yisroel Rizhener.  Reb Yisroel Rizhener had real
fire in ihs eyes, not like the Tzar, who was always drunk.  So he looked
at
his eyes, and he said, I'll tell you the truth, with eyes like these he
really could become the Tzar of Russia.  So they put him in prison, and he
was there for one year.  Then they bribed the guards and he was released.

Anyways, the Maharal says that honor is the holiest thing in the world.  
The more holy something is, the more honor it gets out of you.  

The only one who knows what Reb Nachman says is Reb NOSEN (NATAN),  
Reb Nosan says:
I hope you are learning what Reb Nachamn says, because you have to realiue
that this is the 
deepest depths of the world, and I don't understand it yet myself, he
says.

The msot important thing is, don't give up, because even if you are in
such
a place and you absolutely don't see G_d, because it is so bad there and
so
dirty, and so far gone, but if you for just one split seoncd ask, where is
G_d -- and you cry, mamash Gvalt!

[ I don't know if this is:  "and you cry, mamash, gvalt," or "and you cry,
mamash, 'Gavalt!'.   That is, do you break into tears, or do you shout
('cry out') 'Gvalt!' ]

and you [ think that you] have no way of getting back to
G_d  -- [However, just ] because of your asking for it, at that very
instant, you are reaching 
the very highest level in the world.  You are penetrating and braking open
this hidden word whch give life to all the others words.

You have to realize, 
he says, that this is the only advice, and this is the straight way, not
only for those who are not so holy, but even for the holiest people in the
world, because !the most important thing is you are not permitted to stand
on one rung.  You have to keep on going and going and going.!

And before you go higher you have to fall down.
(b12a-7a)

(b12a-7a)
[ Does Reb Nachman say that every rise is, or must be, preceeded by a
fall.  Or is it only sometimes that one falls.
HIK says, if you try to go to a level, a maqam, for which you have not yet
qualified, then you will be tested.  So Judaism adds to the prayers in the
morning, 'May we not be tested, and not be brought to disgrace' -- the
assumption being that this is necessrily such a difficult test that it
necesarily forces you to transcend your personality -- so you cannot pass
this test and keep your ego, and you can not pass it using your mind,
because both are part of your personality -- so this is of course what
Kierkegaard means by the "leap of faith". And most of us cannot do that,
so must of us will fail our test if we insist on taking it before we have
fully prepared ourselves (and also that is Jesus' wedding shirt parable) -
- and so Judaism, which is religion for  Everyman, not for an elite bunch
of rishis and devil_may_care dervishes -- prudently prays, may we not be
tested. ]

So while you are falling, at that very
instant, where are you living from.  Because at that very moment you have
to
be far from G_d, because if you were close to G_d you could not walk.

Remember what the holy BAAL SHEM TOV says:
How does a mother terach a baby to
walk.  If the mother owuld hold the baby's hand all the time, the baby
would
never learn to walk  The baby has to fall a hundred times, and then slowly
slowly the baby gets up and walks a step.  Then it can walk one stop, so
the 
mother walks back two steps.  The more steps the baby can walk, the more
steps the mother walks back.  

So the mroe steps we can walk, the further
away G_d is walking away, in order to teach us to walk.

He says:
You can become a new person until you reach the roots of creation, and the
root
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START PAGE 8 OF RSC TYPESCRIPT B12A

of the whole creation is this hidden word Breishit, with which G_d created
the whole world.  You cannot rech the root until your ask, 'Where is G_d'. 
If
G_d is manifest to you, that means it is already the Creation.  G_d is
manifest  
in the creation.

How can you rech the roots of Creation.  
When you ask, 'Where is G_d', that means the whole creation doesn't mean
anything to you.      
(B12A-8A)

(B12A-8A)
TEXT:  
When you ask, 'Where is G_d', that means the whole creation doesn't mean
anything to you.      
[ Then that is moving toward what PVK terms 'Awakening beyond the world'
or 'samadhi with closed eyes', in contradistinction to 'Awakening in the
world' [ which is also the conclusion of the Zen 10 Oxherding pictures ]
and 'samadhi with open eyes'. ù


It didn't reach you.  And then you can reach the roots of the roots.  
(B12A-8B)

(B12A-8B)
[ PVK discusses this point in considerable detail, using , at least
mostly, the conceptual system of Sufi metaphysics. ]

In order to understand this, he says, you have to know that you have two
ways
of serving G_d.

There is one way of serving God, 'The whole earth is filled with his
glory'.

[ SOURCE:  This is of course the Kdusha, in the Siddur, both weekday and
Shabat and Holiday ]

And this is when you are aware of G_d, and you know the Ten Sayings, and
you
see everything in the world.

Why is it when a person does wrong, suddenly he has no place in the world. 
     
Really goes hand in hand.  When you are are not aware of G_d's glory, 
when you don't see G_d, then you mamash have no place in the world. 
Because
at that moment you are really not receiving life from the Ten Sayings.  So
you are really not part of the creation.  Until you start asking, 'Where
is G_d' -- when you start receiving life from the roots of creation, then
you really have no place.

Anybody understand that, or not so much.

Before Messiach is coming, when we come to the end of exile, then the
hiddenness will be so strong, realy everything will be hidden. 
(b12a-8c)


(b12a-8c)
[ Don't know.  Sounds like a bit of shtuyot we picked up from the
Apocalyptic -- heresy, I want to say -- in Christianity.
I mean, seems to me that as Meshiach is coming, things are getting better
and better, so when he finally comes into town on that white donkey or
whatever, all folks will say is, Oh hi Meshiach, nice you could stop by.]

This will
be the last thing when we really will have to make G_d's glory shine into
the world.

So in order to really make 'HIS' glory shine, we really have to
ask for 'HIM'.  And we will not ask for 'HIM' until 'HE' will be
completely hidden.
(b12a-8d)

So he says:
 
As much as G_d was hidden all the time since the creation of the 
world, it doesn't compare to the way 'HE' will be hidden before Messiach
is
coming, before the Great Day.

And therefore, before Messiach is coming
will be our biggest chance.

And therefore, before Meshiach is coming, most
of the world will be so clever.  Suddenly everyone will be intellectual.

This is everything which is the end of this asking, because how do you
come
to ask, 'Where is G_d'.  I have to ask in really the most simple
way.  Get out of all this so called knowing, intellectualizing.  

The greatest
covering_up of G_d is that I think I know.  Before Meshiach is coming we
have
to go through the strongest break -- through the greatest covering_up of
G_d.  Suddenly the whole world will be filled with great intellectuals,
and, he says, all the people will give great speeches, they will even
print books,
And they will speak in all languages of the world, but Woe to them -- he 
says.  Woe to their souls.  Because a little boy who believes in G_d knows
more than all of them.  G_d should save us from them.  
(b12a-8e)

He says:  
If they would 

-----------------------------------------------------------------------
START PAGE 9 OF RSC TYPESCRIPT B12A

at lest speak the lie in the name of lies it wouldn't be so bad, but they
speak the lies in the name of truth.  What's going on here.

So therefore he says:
The only thing you can do at this point is ask, 'Where is G_d'.
And if you ask where 'HE' is, you still see that 'HE' is right there.

When did 
we start building the holy tabernacle.  Accroding to our tradition, if we
hadn't made the golden calf, we would never have the little tabernacle.
That means in a certain way we brought G_d's holiness closer to the world
because of the golden calf.  Because after we made the golden calf we
started
asking, Gvalt, Where is G_d.  We were crying so much for it, until we
found
a place for 'HIM'.

You have to realiue, what is the whole thing.  When you
ask Where is G_d, you ask Where is G_d's glory, that means you don't know
where G_d's place is.  And then G_d reveals a place for you.  And this is
the 
holy Bais HaMikdash, the holy tabernacle.  

So the same before Meshiach is
coming.  We will ask, Where is G_d.  Where is G_d's place.  Where is the 
place of his glory.  It will be such a strong asking, until, so to speak
G_d will have to build the holy temple.

G_d revealed himself to us in the desert, because in the desert there
are no ways.  In the desert you don't know where to go, you don't know
where
you came from.  You don't know where your place is, you don't know where
G_d's place is.  It is completely placless.  And there you start asking
where G_d is, you get close to 'HIS' reveltion.  Because only when you
have
absolutely no place in the world and you really ask where G_d is, then G_d
can talk to you again.

When G_d told Abraham to sacrifice Isaac, 'HE' didn't tell him where to
go.  He didn't tell him the place.  So he was walking around for three
days
looking for the place.  Because when do you reach that level that you are
ready to sacrifice your soul to G_d.  You got to look for the place.
[ or maybe 'you go to look for the place' , but I think 'got' not 'go']

There is a way that I'm sitting down by myself, and talking to myself
and I can straighten myself out.  this I can do if I can realize for one
moment that I'm not as bad as I [ ?thought I? ] was, so that I am enough
master of my own
mnd that my mind can begin to laugh.  And then there is such a level if I
can't, what do I do then.  [ Despite ] Trying all the tricks, I can't. 
Then all I can
do is yell, Where is G_d.  There has to be G_d somewhere.  And then if I
cry
G_d has to be somewher, then G_d is revealing himself to me from beyond
beyond.

If you really fell down to the lowest, and you really think G_d can't
be there because I'm too far gone, then you actually have a chance to
reach
the highest.
(b12a-9a)

(b12a-9a)
[ I think not. I think that's a heresy.
 I know it looks that way, bvt I think that's just a trick of the devil. 
Devil leads you to the edge of the abyss and stands at an angle where you
can't see the bit before you, and says, it's all golden here, just a few
more steps and you'll be there.  Devil says, I never lie, and that's true
too -- "the fiend that lies like truth" (Macbeth) ]   


Like before Meshiach, when it looks like G_d is completely 
absent, then we have to break through, then we really find the place of
G_d in
the world.  Because obviously we didn't find G_d's place yet really,
because
otherwise the Holy Temple would not have been destroyed.
--------------------------------------------------------------------------
#p
START PAGE 10 OF RSC TYPESCRIPT B12A

It must have only been a temporary residence.

FROM BAIS YAAKOV:

Mizmor shir L'yom HaShabat.

Any of you kids know that on all the torah
of all the parashas of the week, every shabos the tora in the Bais Yaakov
begins with Mizmor Shir L'yom haShabat.

Like accodring to him, the whole
Bible only talks about Shabbos.

The Gemora says that Shabos is CAFUL -- 
everything is double only Shabos.

There are two sacrifices on Shabos, two
songs on Shabos, and mizmor shir l'yom hashabos -- mizmor means a song,
and
shir means a song.

Why is everything double on Shabos.
Because Shabos is
a little bit like the world to come.

What will happen in the world to come.
In the world to come, there will be no more doubts, and no more walls.

Because it says:
On the day when G_d will take away what makes you sad and what makes you
angry.

The past makes you said, you look at the past and you are so sad.

And the future makes you angry.
You think, tomorrow I'll do the same thing,
and it makes you angry.

So on shabos, it takes you out of the sadness of 
your past, and also it gives you strength.

So Bais Yaakov says something 
real deep:

There are two things which you have to comercome.  They are so
many doubts, and so many walls.

Which gives me the most doubts.
My past, 
right.  
I look at myself, I look at the world, everything what happened so
far.  Mamash, Where is G_d.  The doubts.  

And what makes me angry.  Mamash
I don't see how I'll ever be good, because there aree so many walls to
break
through, I don't have the strength.

So on shabos, suddenly everything
becomes so clear to you that you realize everything was right.

Why do you
have all those doubts.  Becuase you think everything went wrong.  And if
everything went wrong, then you ask, Where is G_d.

But if everything went
right, tremendous.  

And if everything went right, and suddenly you realize that there are
absolutely no walls between you and doing right, because you did right 
all your life. You went right the whole time.

So he says:
The difference between shir and mizmor is like this:

Certian things we do, and a great light is shining , and we knew what we
were doing, and we knew we did right,
this is one thing.

Then certain things we did, and while we did them, we 
were mamash down in the darkness, like a thief.  Most of the things we do
like little thieves, stealing from G_d, stealing from ourselves, stealing 
l'yom haShabos.

Suddenly everything becomes clear.

So he says:
The truth is, that on Shabos, when G_d uplifts all the things we did, the
things we
did with great light, are not that deep.

What is the greatest thing 
G_d is doing for us on Shabos.  To uplift all the things which we did in
great darkness.  Then we really know what Shabos is.  Then we really know
(b12a-10a)



-----------------------------------------------------------------------
#P
START PAGE 11 OF RSC TYPESCRIPT B12A

what Shabos is.  This is really the depth of Shabos.  Mizmor comes first,
and then shir.  Mizmor is all the things, the song I sing in darkness,
like 
a little krech_e_dike song, and shir means a happy little melody, singing.
Mizmor is a a song which my heart is crying while I am singing, and shirù
means I am singing when I am mamash free.

So mizmor shir l'yom haShabos
on Shabos both songs are uplifted.

So then he says that:
This is the 
difference ...

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

[ 3-dots text, most likely signifying not an elision of text, but merely a
a slight pause because, or so I suppose,  the Rabbi happened to have
swallowed a dragonfly which flew into the room -- "or something" ]

		
[ OK OK, SOURCE of Course is, viz:
Psalm 92, placed in the Siddur at Kabalat Shabat, and also at the
conclusion of Musaf 

(Etymology Apology;  'Musaf' fr. 'Moose_Up', so termed from a minhag of
certain northern Canadian congregations best left to the imagination)

MiZMOR ShIR L_YOM Ha_ShaBaT

The etymologic distinction between 'mizmor' and 'shir' ain't one with
which I am acquainted. ]
 
------------
  
When do we really pray when we do someihng.  When we know we are
doing right we are not praying over it so much.  When do we really pray
over
it.  When we are not so sure.  Maybe when we even think we are doing
wrong.
He says that prayer is the deepest depths of the world.  

So on Shabos, the 
Zohar Kodesh says:
There is such as thing as serving G_d like a son, or serving
G_d like a servant.  

A son, whatever he does is always straight, he can
talk stright to his father.  

A servant is afraid to do wrong.  
Because if
he does wrong he will be thrown out.  

But on the other hand, a servant is in
a certain way closer, because all he knows is that he wants to do what the
master wants him to do, but he doen't know how to do it.

He says like this:
When the son will become a servant also, that is really the best kind of a
prince.  

You see, if a prince only is a son, he might be a sweet little 
prince, but he'll never be a good king after.

Who is a good prince, a real
good king_in_training.  

He who is both a little prince, and also a strong
servant.

By the Old Lubavticher Rebbe's father 

[ N.B. 'the Old Lubavitcher Rebbe' is how R. Shlomo referred to the
predecessor of R. Menachem Mendel Schneeersohn, zl'b, who was termed 'the
Lubavitcher Rebbe'. ]

he says:
I was not only a
son to my father, I was my father's Chasid.

Because the truth is, we say
it in the history of the Chasidim, that all the Chasidishe Rebbes who had
children, if their children were just their children, they never make it
as 
big Rebbes.  they never became great masters.  But those who had children
who were good children, and also really followers, really servants of
their
fatthers, real holy servants, they become the big Rebbes.

So he says:
On Shabos, the things we do and we know we do reight, we are doing on the
level
of a son.  And the things we want to do right, and we don't know how to
do it, we do everything wrong, but we pray over it, there we are on the
level
of a little servant.  

But on Shabos, mismor shir l'yom haShabos, on Shabos
everything is uplifted, and so to speak , G_d signs 'HIS' name under
everything 
we did.  

And the moment Gd signs 'HIS' name to everything we did, then everything
becomes so clear to us, and it is shining in a double way.
                                          

When you daven Shmoneh esre, you say Baruchand bend your knees, Ata,
and  when you say ha_Shem,  the name of G_d, you stand straight.  

[ N.B. -- We're a bit tripping over our circumlocutions here; What is is
said is Baruch ata Adon__ , not the Tetragammaton ]

[ One might be tempted to think that ] It should be the other way around. 
[ One might imagine that ] First [ when ] you say Baruch ata, and then you
say G_d's
NAME [ but again:  it is not the Divine NAME that we say, but only the
Title -- translated LORD, pronounced Adon__ ] you should mamash fall on
your face, right.  

[ That was done in Temple times when the High Priest pronounced the Divine
Name, once a year, on Yom Kippur, and we emulated it nowadays on Yom
Kippur in recalling that. 
Someone once in Jerusalem told a story of davening with Mewnachen Begin,
when Begin was Prime Minister.  They knelt down on this occasion, and this
man, who was getting on in years, found that it was Begin who was helping
him to rise.  He was a bit embarassed, but Begin say, I have been doing
this -- prostrating myself on Yom Kippur -- all my life, and hope to do it
for the rest of my life.] 


On the contrary, you only
bow down before you say G_d's name.  When you say G_d's NAME you stand 
straight.  

How doeit it sound to you:  
When I bow down I am still a slave, and G_d
doesn't want me to be a slave [ even ] to 'HIM', G_d wants to take me out
of slavery.
-----------------------------------------------------------------------
#p
START PAGE 12, LAST PAGE, OF RSC TYPESCRIPT B12A

So the moment I mention G_d's NAME I am so free, it might sound
blasphemous
to say so, but I am even free from being a slave to G_d in a certain way.
Because G_d only wants people who are completely free. 
(B12a-12a)

(B12a-12a)
[ PVK makes a similar point.  That even after you recognize your purpose
in life -- the 'Divine Programming' as he terms it -- , you are free to
modify it, or even to decline it. ]

G_d's serevants are 
the real free people.

Remember, Reb Nachaman says:
You can serve G_d like a 
slave__slave , or like a G_d__slave.

A G_d__slave is someone who is completely 
on the level that I am something else, and G_d is something else.  So I am
bowing down before G_d.  But the moment I mention G_d's name, haShem 
(b12a-12b)

then I
know there is nothing else but G_d, so why am I bowing down.

On the contrary
if there is nothing but G_d, then G_d wants me to stand straight to do
what
I have to do.  I stop being I.  So then I can stand straight.

!If I am a
little bit I, before I know God_s NAME, I am still I, and this 'I' SHOULD
really bow down before G_d.

But when I mention G_d's NAME I am completely
free of my own 'I' [ 'I' i.e. ego ], mamash free, a holy kind of free, and
then I can stand
straight.!

So therefore he says:
On Shabos, when I realize that there is 
nothing but G_d, then [ to ] all my actions, G_d is signing 'HIS' NAME on
all my
actions also, because I was nothing outside of G_d.

And if I was nothing
outiside of G_d, then whatever I did was OK.  

But you got to be on a Shabos
level to understand that.

So why is Shabos double.  

If there is only joy,
then there is only joy.  If only sadness, only sadness.  But the
doubleness 
of shabos is that all those things I did with sadness, they are full of
joy
also.  All thee things I did in darkness are full of light also.  This is
the
doubleness of Shabos.

The beautiful thing is that when we come out of
exile, the exile was also deep.  We are not coming out of exile and
leaving 
the exile behind.  The real redemption is that the exile was redemption.

This is really deep stuff.

---------------------------------------------------------------------
END RSC TYPESCRIPT B12A
______________________________________________________________________

======================================================================
sa, Campra, 23 Aug '05 -- 18 Av -- 17 Rajab 
An evening of light rain in the Lesser Alps.        

As tragic a time for the land of Israel as any since Vespasian went back
to Rome for a sit_down orgy.

I am greatful to Zenith Camp for having, however unwittingly, provided me
with enough room and pasta to input this Typescript.

=======================================================================
FOOTNOTES WILL BE COPIED TO =scsaB12a.* 
========================================================================
























                            
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*** ZOWIE FOR HOWIE %%% *%%*

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Footnotes to be Deep6'd to =scsa12a#
And then consolidated into =scsa12a

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*** ZOWIE FOR HOWIE %%% *%%*

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THIS IS THE DEEP6 OF FOOTNOTES TO sc12an
This set starts from =sc12ac , starting with Page 1

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According to 
the Baal Shem Tov, according to Chasidus, the greatest sin in the world is
to be sad.
(12a-1a)
(12a-1a)
[ It ain't a sin, its a state.  In excess, its an affliction.  But a sin
it ain't, mate. ]

So Reb Nachamn says:
What is so bad about being sad.  
Because when you are sad then you have no conttrol over your mind
(12a-1b)
(12a.1b)
[ Ain't right, Mite. ]

and if you have no 
control over your mind, then you can not get your mind to sit down and 
thimk
straight.
(12a-1c)

(12a-1c)
[ No go, Nate.  When you're depressed -- which is what Reb Nachman means
by whatever RSC trams”ates as 'sad' -- the mind thnks darned near
non_stop, but as for the old bod "It don't do nothing, it just sets
there." , Mon Frere.   So depression is a not an emotional state -- it is
typically characterized by blunted affect, so one don't feel much of
nothing, not even sadness -- one is sorry for the suffering one inflicts
on others, by casusing them distress at one's predicament, but one views
this all, not with real 'detatchment', but with a sort of fatalistic sense
of the inevitability of tragedy -- which is bullshit, which is what we
call heresy in the USA, because G_d done give us all free will, and will
we must, because that's tikun haOlam, and that's what we got hired for,
and done picked up the wages too -- remember that chick you woke up with,
and she didn't even bring her cash register to bed -- or that sunrise, and
you didn't have to buy a ticket for it -- you think the angeles get them
goodies -- as_it_is_siad, "one hour on earth is worth all of the
life_to_come" -- so ok, maybe they meant, it's bedcause on earth you can
do mitzvot, whereas up there in teh wild blue yonder you gotta go
"anywhere the wind blows"
   But I digress. ]  



Only when you are happy, when you are full of joy.
(12-1d)
(12a-1d)
[ Well, maybe, but for me, when I'm happy I'm busy enough being happy, so
who needs to think.  I mean, ask the goyim: like Woody Allen says, they're
happy as can be in "this wicked wicked world" (PVK -- or maybe he just
said, "this wicked world") -- Gvalt, Reb Nachman is such a foot, you can
bounce anything off him, and he gets more foolish in Reb Shlomo's
baal_tchuva retelling -- I mean, just because baal_tchuvas are goofballs
don't mean they're stupid -- 
So anyhow, the few times I +think long thoughts", or "loaf and invite my
soul" (Walt Whitman) , it was when I took I cup of coffee and sat outside
my reinforced concrete flat at kibutz HaOn on a Shabat morning, with a
large cup of coffee -- fresh-ground, of course ]

     In other words, a free person is one who is master over his mind, 
(12a-1e)
(12a-1e)
[ Yup, Spinoza says that, in his Ethics ]

     [In other words, a free person is one who is master over his mind,] 
who can take hold of his own mind and pin his own mind down. 
(12a-1f)
(12a-1f)
[ Well, that's a new spin of Jakob's wrestling match. 
No, Clown, t'ain't like that.  Because you don't need PVK to point out
that in such a case you would still be running only on 3 cylinders (or 6
if you drive an Oldsmobile ), with part of your mind offline holding the
rest of it down with an IBM tie and a cutaway business suit, in un_manner
of speaking. ]

A slave is someone who not a master of his mind, 
(12a-1g) 

(12a-1g)
Again, this is Spinoza, Ethics, Chapter 3, "Of Human Bondage" (to human
"passions.")
But Reb Nachman is giving Spinoza a Chabad spin.
(12a-1g1)
Which is darned useful if you are in fact, that is, in the realworld, a
slave, eg to the Czar.
But if you're a free citizen of the USA -- especially if you ain't living
in the ruddy place just now -- eg, eating carrots and potatoes in
Switzerland -- you can maybe stop replacing the enslavement of your soul
by Others with enslavement of your soul by yourself -- and then, as even
the Chabadnikim say, acknowlege that we are ruled only by "the One".

So the only way to get
out of slavery
(12a-1h)
(12a-1h)
[ Yup, that's Spinoza's Ethics again, Chapter 3, "Of Human Bondage" (on
the Passions), passing to Chapter 4, the Emotions. ]

[ So the only way to get out of slavery] is by joy
(12-1i)
(12-1i)
[No, Joe, joy ain't a device, its the emotive aspect of a liberated stae. 
PVK and the Sufi Crew call it 'ecstacy', as did the Christians 
Gvalt, and I really wonder why Heaven has decreed that I should be evicted
from my rustic steel_reinforced__concrete_bungalow by the side of the
6_lane__Modi'in_freeway, where they learn every day and ain't had a new
though in two thousand years, or if they did they squashed it quick  ,
before it could get too far out of the box. ]

But how do you come to joy.
(12a-1j)
[ Precisely.  In my experience, "the peace that passeth understanding" is
a good piece indeed, as_it_is_said, "the difference between war and peace
is that there has never been a good war" -- nor, one should add in
courtesy to the ladies, a bad piece. ]

What you do when you are full of sadness.
(12a-1k)
(12a-1k)
[ I try a chocolate bar. ]

The only was of becoming happy is if you suddenly look at yourself, and
you realize, I am really not as bad as I thought. 
(12a-1l)

(12a-1l)
[ But HIK suggests that shame, if you don't wallow in it but use it as a
clue to your defects, can be very useful.   So it might be better to say,
"as good as I thought" ]

You see, what makes us so sadd
We look at ourselves, and we give up on ourselves. 
(12a-1m)

(12a-1m)
[ So you see, Reb Nachman is talking of depression, not of sadness. ]

(12a-2a)
[ Notes:  In reading 'mitzva' as 'favor',  -- or rather, as so reading
mitzvot adam_l'_adam -- for in this passage Reb Nachman goes
systematically across both types of mtzvot -- beteen man and man, and
between man and Hewaven --  RSC puts on this teaching the spin of Reb
Kolymous Kalaman, as conveyed in  'The Holy Hunchback' -- "Children , alas
remember -- the greatest thing in the world is to do someone else a
favor."

Of course Reb Nachman is dealing with that aspect of depression which is
debased self-image.

PVK also addresses this, though his response is to up-level to higher
realms.  You really may have made a mess of it on earth, but the subtle
bodies are still ok.  And of course that is the morning bracha, "the soul
that THOU has given me is pure" -- and also, PVK often says, there is one
part of the soul, the kdosh kdoshim as it were, holy of holies, that can
never be defiled. ]


(12a-4a)
Note (sa):  Having obtained my B.S. in Philosophy -- everyone in the USA
knows what B.S. stands for -- and then got my M.A. in it too -- M.S.
means, More of the Same -- and then dropped out of my Ph.d program -- that
means, Piled Higher and Deeper -- I read that joke in Playboy -- to try to
be a hippie at New Buffalo Commune, because I reckoned that's what Plato
would have done with his Republic if he hadn't been such a -- prig fop and
turkey all rolled into one, so put that in your ZigZag and toke it -- 
so anyhow, I just done almost finished The Complete Idiot's Guide to
Talmud and it says there that: 
This here Talmud -- I reckon they mean the Babylonian Talmud, because
everyone in Israel knows, whatever we can make, it's better imported:

Talmud /I Order Nezikim / Pirke Avot 

(b12a-7a)
[ Does Reb Nachman say that every rise is, or must be, preceeded by a
fall.  Or is it only sometimes that one falls.
HIK says, if you try to go to a level, a maqam, for which you have not yet
qualified, then you will be tested.  So Judaism adds to the prayers in the
morning, 'May we not be tested, and not be brought to disgrace' -- the
assumption being that this is necessrily such a difficult test that it
necesarily forces you to transcend your personality -- so you cannot pass
this test and keep your ego, and you can not pass it using your mind,
because both are part of your personality -- so this is of course what
Kierkegaard means by the "leap of faith". And most of us cannot do that,
so must of us will fail our test if we insist on taking it before we have
fully prepared ourselves (and also that is Jesus' wedding shirt parable) -
- and so Judaism, which is religion for  Everyman, not for an elite bunch
of rishis and devil_may_care dervishes -- prudently prays, may we not be
tested. ]

(B12A-8A)
TEXT:  
When you ask, 'Where is G_d', that means the whole creation doesn't mean
anything to you.      
[ Then that is moving toward what PVK terms 'Awakening beyond the world'
or 'samadhi with closed eyes', in contradistinction to 'Awakening in the
world' [ which is also the conclusion of the Zen 10 Oxherding pictures ]
and 'samadhi with open eyes'. ù

It didn't reach you.  And then you can reach the roots of the roots.  
(B12A-8B)

(B12A-8B)
[ PVK discusses this point in considerable detail, using , at least
mostly, the conceptual system of Sufi metaphysics. ]

Before Messiach is coming, when we come to the end of exile, then the
hiddenness will be so strong, realy everything will be hidden. 
(b12a-8c)


(b12a-8c)
[ Don't know.  Sounds like a bit of shtuyot we picked up from the
Apocalyptic -- heresy, I want to say -- in Christianity.
I mean, seems to me that as Meshiach is coming, things are getting better
and better, so when he finally comes into town on that white donkey or
whatever, all folks will say is, Oh hi Meshiach, nice you could stop by.]

(b12a-8d)
TEXT:
we will not ask for 'HIM' until 'HE' will be completely hidden.
(b12a-8d)
[ Oh yeah?  Maybe so, maybe not.  I mean, that ain't what they say about
the Exodus.  In Mitzrayim things had gotten just about as bad as things
could get -- everyone says, one more defilement and that would haen the
end, habibi.  Like, here comes Moses -- I mean gvalt, bring out the
special chair and all the good the China and seat him next to the
President of the Combined Jewish Appeal even -- and "they would not listen
to him, for shortness of breath." ]


(b12a-8e)
[Reb Nachaman was an exceptional intellectual, and seems to have been
trying to put down the secular competititon. 
I'll have to read Art Green's book, Troubled Master , for all that Reb
Shlomo was infuriated at Art Green referring to Reb Nachman as 'Nachman' -
- as if this were the guy who hauls out  the coal. ]


TEXT:
If you really fell down to the lowest, and you really think G_d can't
be there because I'm too far gone, then you actually have a chance to
reach
the highest.
(b12a-9a)
[ I think not. I think that's a heresy.
 I know it looks that way, bvt I think that's just a trick of the devil. 
Devil leads you to the edge of the abyss and stands at an angle where you
can't see the bit before you, and says, it's all golden here, just a few
more steps and you'll be there.  Devil says, I never lie, and that's true
too -- "the fiend that lies like truth" (Macbeth) ]   

(b12a-10a)
What is the greatest thing 
G_d is doing for us on Shabos.  To uplift all the things which we did in
great darkness.  Then we really know what Shabos is.  Then we really know
(b12a-10a)
TEXT: 
[ I dunno.  Like, this is getting too near the Shabatean heresy.  

I mean Jesus is ok, all he's saying is, even sinners can do tchuva, "so
give me one for my baby and one more for the road -- that long, long
road."

  But this hasidut is darned near saying, over and over again in these
1970 teachings of R. Shlomo from Reb Nachman, it sounds like "the baal
tchuva stands where the tzadik can not reach".  

And that's hogwash.  That's deviltalk.  It's bullfeathers.  

I mean, gvalt, look at that terrible bull, so big, why the feathers on his
back must reach a meter on both sides, what a huge terrible bull, so big
with bullfeathers.  Yeah, mazaltov, I'll take a jumbo hamburger medium
rare, with onino rings and lots of ketchup, thank you Mr. Bull.

I mean, the way to go to heaven is up, not down. 

Otherwise that's Narcissus, that's Humpty Dumpty, look down into the pool
at your reflection long enough and you can get to heaven.  I mean, blow me
a soap_bubble. ]

So the moment I mention G_d's NAME I am so free, it might sound
blasphemous
to say so, but I am even free from being a slave to G_d in a certain way.
Because G_d only wants people who are completely free. 
(B12a-12a)

(B12a-12a)
[ PVK makes a similar point.  That even after you recognize your purpose
in life -- the 'Divine Programming' as he terms it -- , you are free to
modify it, or even to decline it. ]

(b12a-12b)
[ N.B. -- and this an error implicit in the ArtScroll books, in particular
the ArtScroll Sidur, which is why I can't use it -- haShem is NOT the NAME
of the Divine -- that trips us into almost excactly the type of
personification we are trying to evade -- rather, haShem mereely REFERS tp
the Divine NAME -- it of course means merely 'the NAME'.
Yet the baal tchuvas tend to take it as if it were a proper noun -- so sad
to say, they are still on the level of paganism, and it is the baal tchuva
Rabbis, may their challot always bounce, who have trapped them back into
paganism }