=scB16ba R. Shlomo Carlebach / Typescript B16b / Version a Headed only: Purim, 1/27/72 Pica Typescript Handwritten edit marks of a quite a crude sort, Mort I HAVE IGNORED THOSE EDITS AND REWORDINGS IN THIS INPUT. I INPUT THE ORIGINAL TYPESCRIPT TRANSCRIPTION. Transcriber not noted Place of teaching not noted ------------------------------------------------------------------ Working docname: =scb13# , where # is sequential version number. Final title to be: sc_b13 Notes to be Deep_6'd to =scsab13 ------------------------------------------------------------------ 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 in Doberdane Estates House #101, 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 copied from the Witt Collection, as any fool can plainly see and if you don't you ain't no fool, Mule. This is a typescript, not a manuscript. It seems to have been typed on a manual typewriter, not an electric typewriter. It was typed PICA -- 10-pitch, But about 75 characters per line. That gives you a 7.25 inch Line Lenght, on 8.5 x 11 inch paper, but whose counting. Leaves you half-inch margins on each sides. In my EinsteinWriter input I will try to preserve Line_Length and Line-endings. That facilitates proof-reading. ----------------------------------------------------------------- SO OK, HERE'S AN EXCERPT FROM =inv0494a This lists the Full B Series. ** YOU CAN SEE THAT B16B IS LISTED AS 14 PAGES, BUT I ONLY HAVE PAGES 1--13, WITH PAGE 14 MISSING. 6/90: All but B22 returned from ZF to HS, both Meor Modi'in DUPLICATE COLLECTION J. WITT BOX #5 4/94 With the following exceptions: B7!, B14, B15, B18, B21, B25, B27 B1 4 6/22/69 Concert at Adath Israel B2 8 6/22/69 B3 6 6/23/69 B4a 4 3/25/70 Teach-In B4b 7 3/25/70 Teach-In *B5 5 7/8/70 "Cassette of Maxim Bernice" B6 2 + 1 7/8/70 "Giving existence" Includes HH33f B7 61! 7/8-9/70 with Topical Table of Contents B8 11 12/19/71 last night of Channukah B9 12 12/20/71 "Rav Houtner" Dec. 20, 1971 B10 3 12/21/71 tr. by Donna, House of L&P Yeshiva, 21 Dec. 1971; on Reb Shmuel Shlonamer B11 5 1/4/72 R. Nachman on Dreams B12a 12 1/13/72 From R. Nachman B12b 1 1/13/72 On Purim @INPUT as D:\BOOK3:pur12b; editted excerpts input as eeb20pur B13 9 1/17/72 morning = JW18 = HH21 B14 4 1/19/72 = JW15 B15 7 1/27/72 PM = JW18 = HH21 Excerpts in sh_topic B16a 2 1/27/72 "Good Purmim!" story From Connections I(1) @INPUT C:\BOOK:gutpurim B16b 14 1/27/72 Purim B16c 10 1/27/72 B17 24 1972 Pesach 1972 *B18 11 3/16/72 AM (Incomplete) = JW21 B19 7 6/22/73 AM xt, page 1 faint B20 4 2/27/74 Brandeis 2/27/74 @Editted Excerpts on Purim input as D:\BOOK3:eeb20pur UNDATED XEROX TYPED TRANSCRIPTS B21 10 On Pesach = JW19 B22 18 "in Grunwald" B23 3 Secret of Dying = HH37f B24 11 B25 26 "Side 1 of Cassette" = JW17 B26 10 B27 14 "From Emes V'Tzedek" = JW14 = HH5 INPUT = sh_jw14.ein B28 pp2 Dinna B29 8 xm Haskala Tues June 30 [1974?] "...my soul, my soul, please remember..." @INPUT C:\BOOK:b29.ew8 ================================================================= ======== (b16b-0a) (sa, Campra, 6 Sept '05, "in the wee small hours of the night", but getting on toward dawn -- 2 Elul ) ------------------------------------------------------------------ START INPUT OF PAGE 1 OF RSC XEROX TYPESCRIPT B16B R. Shlomo Carlebach speaking on Purim, et al. -- 1/27/72 (ie, January 27, 1972 ) Essau was actually the first born, but the real real real first born was Yaakov. The Midrash says: Because Esau was coming out first, that means Yaakov ... [3-dots typescript, presumably indicating , not an ellision of text, but merely a pause, possibly because the Rabbi had swallowed a fly and had to wait while the chevre telephoned for a posek on its kashrut. ] If you put two things in a closet, which do you take out first. The thing you put in second. The Midrash says that Yaakov was conceived first, Esau was conceived second, therefore Esau came out first. Really in the deepest depths, Yaakov was the first. (B16b-1a) So it's like this. Evil comes from the beginning of the world. The way G_d created the world is in such a way that G_d's light is not shining. Yaakov comes from beyond all that. Amalek comes from the beginning because he comes from that place which is void of G_d. But the truth is that Yaakov and Esau come from before that. On Purim suddenly the whole world is filled with the way the world was before G_d created the world. On Purim a gret light is shining from such a high place, which is higher and deeper than all the holidays in the world. He says someting very deep: [ SOURCE: I have no idea, but best bet is Reb Nachman's Likutei Maharan. As far as I can tell, in general when RSC says 'He says' without saying who says, it's Reb Nachman who's he. ] He says, The world knows of either humlity or of pride. The truth is you need both. But you have to know when. We were learning that even anger is a very holy thing if you know when to use it. (B16b1b) (B16b1b) [ And again, this is PVK, 'moving from rage to outrage'. ] All the emotions in the world are very holy because G_d gave them to you, you just have to know when to use them. So the world thinks either you are a shmendrik, you are always humble, or you are always arrogant. Both are wrong. On Purim we get so high we don't know the diffrence between Haman and Mordechai, whIch means we don't know the difference between arrogance and humility, because both are holy. [ No; it's pride that is holy, not arrogance. In Aristotelian terms, pride and humility are virtues, whereas their attendand vices are arrogance and -- oh, pusilaminity of whatever you call it, I guess. Believe me we got that here at old Campo Zenith, with all those spiritual New Germans -- they all play follow the leader, only they wrap it up in New Age shmalt. I want to say, every virtue has two attendant vices, of excess and of deficiency, both are shadow, left and right of Adam Kadmon maybe, but then Adom Kadmon needs have infinite bodies to match the infinite Divine Attributes, of 99 Names of ALLAH or whatever. Only it ain't that clear, I mean, the vice that is the excess of the virtue of Humility is Schmendrikheit, the Human Doormat and all that, but what is the defect of humility. And Arrogance is the vice that is the excess of pride, but what is the deficiency of pride -- again, it seems to be Schmendrikheit. Oh well, let the Ph.d would_be's go play in this muddle_pie, a bit of ordinary language analysis never hurt anyone. ] Both are holy. On Purim we are on that level, we know excactly when to be humble, and we know exactly when to be proud. The truth is, that to be a servant of G_d you need a lot of pride. Reb Nachman says: Even to pray to G_d needs a lot of pride. That means I am standing before G_d and I am demanding, Please G_d, listen to me. A lot of pride, but this is holy ----------------------------------------------------------------- START PAGE 2 OF RSC TYPESCRIPT B16B pride. Then you must have holy humility. Not shmendrik humility. Not stupid humility which is what we mostly have. You must have holy humility. The people who have holy humility are the strongest people in the weorld. If you know exactly where to use your humility then you know exactly where to use your pride. Remember I told you, from Reb Nachman, you have 50% humility and 50% pride. If you use up your pride in the wrong place, then it is used up. You have that much soul strength to be proud, and that much soul strength to be humble. Let's say I have 50 cents. If I use it up to buy the wrong thing, then when it comes time to buy the real thing I don't have it. On Purim this great thing is shining that we know exactly that pride stops being evil, and humility stops being completely out ... [3-dots typescript, presumably indicating, not an elision of test, but merely that the Rabbi took a quick trip up to Macey's astral Mezzanie to check out the blue_plate__special ] that I can't reach it. Everything is holy on Purim because I know exactly when to be humble, and I know exactly when to be proud. The greatst evil in the world is sadness. Why is the world not becoming better. Or why I as an individual, why am I not being better. Because I am filled with sadness. Maybe I am sad because of what I did yesterday. [B16b-2a] Or maybe I am sad because of what I want to do tomorrow. It doesn't matter. In the meantime I am filled with sadness, and this is the greatest evil in the world. All the secular teachings of the world -- do they fill you with joy or with sadness. (B16b-2b) (B16b-2b) [ Well, in general, neither. J.L. Austin said that. "Lets us pay less attention to 'The True and the Beautiful' and more to the dainty and the dumpy. Wittgenstein said it too, implicitly: Let us have no more black_and_white dichotomies, "glory be to G_d for dappled things" as G.M. Hopkins said -- ] He says, The trUth is, all the things which we are learning on a secular level make you sad. Do you ever see kids walk out of school saying, Gvalt, what I am learning. (B16b--2c) Doesnt turn you on. Doesn't put joy into your hearts. All the teachings of Amalek, all the teachings of evil fill you with sadness. (b16b-2d) And he says something like this, also Very beautiful: Reb Nachamnn goes very strong that: There is such a thing as good manners which have their roots in the -------------------------------------------------------------- START PAGE 3 OF RSC TYPESCRIPT B16B evil of the world. Good manners with absolutely no meaning. With nothing to it. (b16b-3a) (b16b-3a) [ Cf. HIK (1016): Politeness in words and politeness in deeds are two different things. ] The Germans, when they sent the Jews to the gas chambers, would say Bitte, please. (b16b-3b) Please go into the bas chambers. (b16b-3c) So they think those are good manners. It has absolutely no meaning. A murderer says, would you please step over here, I want to knock off your head. Why do you say please. Why do you pretend to be divilized. (b16b-3d) (b16b-3d) [ Amnesty International brilliantly exploited this hypocricy, by appealing to the feigned better nature of some of the most evil men in the world, in the wording of the Urgent Action letters. ] So, there are good manners whole roots [ typescript sic, 'whole roots', but I think typo for 'whose roots'] are in the evil of the world, and then there are real holy manners. Holy Good Manners. When somebody walks through the door I might say Yeah, I'm gald to see you because of good manners, but it has absolutely no meaning. Or I can say it becaue I really mean it. Not because of good manners. (b16b-3e) (b16b-3e) [ The goyim often assume and say that we Israelis are rude, but that is ridiculous. Why, the very notion could only be conceived by an absolute idiot. ] He says someting very strong: On Purim we get drunk. According to good manners you shouldn't get drunk, but what kind of manners. It depends on what level we are drunk. On Purim we are holy drunk, really holy. (b16b-3f) On Purim if you are not on the holiest level you really have no right to drink but ... [ 3-dots typrescript, presumably indicating, not an elision of text, but merely a pause, presumably because the Rabbi paused to inhale some of the like efflorescence from the Gallo Red Rotgut Special Deluxe, $1.25 with the no-return bottle, consumed by some of the less spiritually evolved members of the chevre between paragraphs ] I have really been privileged to see people really high on Purim. In Bobov the Rebbe sits there and he drinks mamash one glass of wine after the other. Mamash high. I mean not drunk, so high. Gvalt. On Purim we break down all the good manners of the world, we are real. And if you are real, you can be drunk and still be real, still holy. And if you are on the level of evil manners you can not be drunk, and give a speech in Madison Square Gardens (REFERENCE b16b--3g) and say the most obnoxious things in world. So therefore he says: On Purim we are breaking down all the level of manners, and we are drunk, and obnoxious maybe, but we are just on the highest level. (b16b-3h) What is the differnce between drunk drunk and holy drunk. (b16b-3i) A non_holy drunkard, if he sees ten people he sees a hundred, if he sees a million, he says he sees ten million, and a holy drunkard sees only one, nothing else. ---------------------------------------------------------------- START PAGE 4 OF RSC TYPESCRIPT 16B There is a Great Ware doing on, until the very last moment -- the war between good an evil. (b16b-4a) (b16b-4a) [ (Incidentally -- 'evil' -- 'the dEvil' -- get it, Kredit ) Ok, anyhow -- This is really a Zoroastrian notion. We also know it in Weirdo Christianity from the Book of St. John of Patmos the Meshugan. PVK says, Zoroastrianism was the predecessor of Judaism, Judaism is largely built on a base of Zoroastrianism. ] Once a year we don't fight evil. (b16b-4b) (b16b-4b) [ Well, that was what Jesus said, "resist ye not evil", and half the Christians including all the Germans except a "saving remnant" use that as a CYA cop_out from ethical responsibility -- So anyhow, from what do we abstain on Shabat. I say, on Shabat we abstain from tikun haOlam. Jesus said, do good to those who injure you -- I must say, I've lately found that quite a useful teaching -- they once showed the teachings of Jesus to a Zen Master, and he said, whoever wrote that was not far from Enlightenment -- and HIK says, a craving fro revenge is like a craving for poison -- I say, its ok to later zap them from ambush to square accounts -- as_it_is_said, revenge is a dish best tasted cold -- but only if you can do so for a noble cause. Like getting the SOB fired if your Uncle Fred could do his job better.] One day a year there is no evil in the world. One day a year we reach the level of after trhe War. This is on Purim. You have to know that only the people who are taking partt in the war all yeare long can know what Purim is. If you don't fight evil all year long (b16b-4c) on Purim you suddenly say I want to jump into Purim -- what do you know. (b16b-4d) (b16b-4d) [ And again, I say -- On Shabat we abstain from tikun haOlam ] If evil looks good to you you have nothing to celebrate. Purim I celebrrate that there is no evil. If you like evil you have no part in it. So how do you fight evil. It says: HEBTEW SCRIPT_ ZRRAChAM? 'aShH LKM ????? [ I suppose this the Biblical injunction, from BeMidbar or Dvarim or one of those desert books, Remember to forget whats_his_name. That riff which we read on Shabat Zachor. ] You have to remember that there is evil in the owrld. You have to remember. So the whole thing is, the question is always do you remember, or do your forget. Imagine, yesterday I was bad, so I mamash promised myself that I'll be good. The next morning it is already forgotten. I forgot my promise, I forgot how bad I felt when I did wrong. If I would only remember a little. So Purim is the great holiday of the people who remember. Becuase the people who remember, they are the ones who are fightng this great war against evil -- they do remember. They really do remember. [ NEW TOPIC ] Thre are two kinds of love which G_d has for us. One love is king of contracted: Let's say for instance I like somoene because he does everything I tell him. And then I can like somoene not because he does everything I want, maybe they don't do everything I want, I just love him. On Yom Kippur G_d is loving us because we say, G_d we did wrong, we want to be better, we confess, we promise we'll be good, we'll do everything YOU tell us to do -- it is very sweet and holy, but it is not the ultimate. On Purim G_d is shining into us 'HIS' Great Love, whch has nothing to do with doing 'HIS' Will. 'HE' just loves us. Like, I don't care what you do. I mean I care, but it is beyond that. And this is beyond our minds. --------------------------------------------------------------- START PAGE 5 OF RSC TYPESCRIPT B16B I NOTE ON MY ORIGINAL COPY OF B16B -- THE COPY WHICH I MADE WHEN I BORROWED THESE RSC TRANSCRIPTIONS FROM BZ TO PHOTOCOPY -- THAT PAGE 5 OF TYPESCRIPT B16B IS LOST ------------------------------------------------------------------ START PAGE 6 OF RSC TYPESCRIPT B16B /and you can't walk. There is a level that my service of G_d is standing before G_d, and walking in G_s's way. But then there is a level even if I am not walking, and even if I can't stand -- I'm still serving G_d in a crazy way that's even deeper. On Purim we reach the high level that we can't stand, we can't walk, but we are still the greatest servants of G_d. Now one more sweet thing which is very very important. Remember we talked so much about holy imagination. What happens when you are drunk. You have a strange kind of imaginatino, right. It depends wshere your imagination is. What is really the greatest thing in the world. The holiest faculty G_d has given us is imagination. Holy imagination. On Purim we get drunk and we mamash imagine the holiest things in the world. You know what we imagine. We imagine that there is no evil in the world. But this is the holiest level a drunkard can reach. If I am completely drunk and somoene tells me, you know there is evil in the world. I say Evil, what are you talking about. Not only I imagine it, it is so strong that I mamash believe in it, the way I see it. (b16b-6a) (b16b-6a) [ PVK says, If you can really imagine something -- not merely fantasize it, but really imagine it -- then it can be true.] This is the holiest imagination anybody can reach. In former good days, on Purim everybody got dressed up like somebody else. Lets say boys would get dressed up like girls, girls like men. Jews owuld bet dressed up like Indians, like Italians, anything. He says something very deep. He says: Why is there no peace in the world. Because I always think that I am the ohly one in the world. Only the way I am is right. Men think the only way to be is a man, women think the only way to be is a woman. A Jew thinks the only way to be is a Jew. So on Purim we get dressed up like somebody else. Becaue I say, Maybe this is also good. This is really very beautiful. So therfoere Purim is the holiest because there is no evil in the world, so why not be someone else. ---------------------------------------------------------------- START PAGE 7 OF RSC TYPESCRIPT B16B The hardest time to be aware of G_d is when you eat. Because usually when people eat they are so much aware of themselves because they are feeding their bodies. Hardest thing in the world. I mean it is hard to be aware of G_d when you pray, but it is not that hard. It is really hard when you eat and drink. And the more you eat, the less you are aware of G_d. The more you drink the less you are aware of G_d. On Purim we reach that high level, we eat all day long, we drink all day long, and the way we undertand G_d on that day is like never, never boefre. Like never again. The depeest deepest highest level. On Purim the way I undetrstand that there is one G_d is like I don't understand it all year long. It comes from such a high place. And the way I know what I am doing in this world comes from such a high place. Highest place in the world. And not by studying, not even by talking. By eating, by drinking by giving gifts to one another. Remember wre learned we have to give gifts to one another, you have to give charity on that day. And maybe you get dressed up like someone else, because it is from a completely different place. On no [other] day in the world is the great light shining that we mamash want to get close to G_d agan. Not only I want to do G_d's will, not i only I want to do what is right, not only I want to fulfill my mission in life. One day a year mamash I just want to be so close to G_d. A nd Aif I want to be close to G_d I can eat and drink also. I can be half drunk and eat all day long -- it doesn't matter, if mamash my heart is burning up -- I just want to be close to G_d. And then whatewver I do is on the holiest level in the world. Tremendous light is coming down if I want to be close. People want to be close to each other. I want to be close to G_d. The greatest evil in the world is that we keep away from each other. But on Purim the great light is shining that everything is close. [ EDITOR NOTES: INSERT FROM PAGE 5- But I ain't cler if 'insert' is here used as a verb or noun.} We Yidela. Why aren't we Yidala like we should be. Because ------------------------------------------------------------------ START PAGE 8 OF RSC TYPESRIPT B16B we have this evil which comes to us and says it is another world now. OK, When Moses stood on >Mt. Sinai it was very sweet, but now its another world. (b16b-8a) So he comes, he wants to cut us off from G_d because of the newness of the world. Its a better world now. In a 747 you don't have to believe in G_d -- when you were on a camel it was OK. But not in a 747. (b16b-8b-Ref) (b16b-8b-Ref) [ REFERENCE: Obvious '747' is shorthand for 'Seven for Seven'. What the Rabbi meant by this cryptic aphorism is not now known , as_it_is_said (by Elie Weasal), 'We have forgotten the tree.' Some say , 'The Rabbi meant, a Boring 747 -- it is called a Boring 747 because the Meals match the Movies. Personally, I'd rather swim. ] He wants to take all those great miracles which G_d is doing to the world -- the greatest miracle is that everything is new, that so many new things are happening. (b16b-8c) (b16b-8c) [ Ezra Pound says, in the introduction to his colloquial translation of the Analects -- you can't match Pound for colloquial American English, makes Amy Lowell look loquacious, and Hart Crane look like a 1920's Pissant -- "Confucious had a bathtub, and on it was written, 'New, new, Every day make it new.'" ] He wants to utilize this holy newness against G_d. The thing which is the most beautiful thing in the world is that the world is always new, that always new things are happening. (b16b-8d) (b16b-8d) [ And this is that passage in Exodus, excuse me for typing it out here, 'Ayeh asher Ayeh' . PVK seems to imply, this is the Merkeva, the throne_chariot. The King does not merely sit on a throne, as they seem to say in the piyutim, the Monarchy is both eternal and in evolution. What that means, maybe only PVK knew, and the Rabbis said, Don't even think about it, slice the challah. What it does not mean, as RSC poiknts out here, is that you should check your Website to see how many mitzvot we still got today. ] Evil wants to take this newness and tear us away from G_d. Purim is the day when we take all this newness, and we say, Because of this newness I want to be a servant of G_d. Why are people a little bid bad. Because, nebach, everyone wanted to be good at one time or another. So he started praying so hard, and it looked to him as if G_d didn't care for him. 'HE' didn't answer my prayer. I tried so hard. For years I am trying to be better and it does not work. But suddenly on Purim, the greatest thing is, on Purim suddenly i realize it isn't true. I WAS becoming better, G_d heard every prayer. On Purim I realize that I am so close to G_d, I know 'HE' was listening all the time. ù !Imagine I am talking to someone on the telephone and I think he hung up. But then I realize I wans't even talking on the telephone -- I was talking to him personally -- he was standing next to me the whole time. Something like that.! (b16b-8e) (b16b-8e) [ This is a very beautiful short parable. Cf. the Prophet Muhammed, Peace be unto him -- 'Sometimes the Almighty is as close to you as the nose of your camel.'] We were supposed to ge in Exile for seventy years after the destruction of the First Temple. Crazily we didn't know when the seventy years began. We thougt the sevnty yearas began with the year when we didn't have a king anymore, when our king was taken into captivity. So the seventy years were over. [ SOURCE: As far as I know, this is the standard Commentary on Megillat Esther, from the Talmud or Midrash or one of those Encyclopedias -- you can find this Commentary in any Baal Tchuva Banana_Flattener, eg the ArtScroll Megillat Esther.] So Achasuerus comes and tells us the prophecies ----------------------------------------------------------------- START PAGE 9 OF RSC TYPESCRIPT B16B aren't true; you were supposed to come back after seventy years and the seventy years are over. But the truth is, the seventy years only began with the destruction of the Holy Temple. The story of Purim was only on the sixty-ninth years. So the story is that Amalek always comes to you and he says to you, don't you see the prophets told you something, G_d told you something, and 'HE' didn't keep 'HIS' promise. On Purim we realize its not true; G_d keeps his promise, all the prophiecies are true: G_d hears me, G_d knows me: I am on the way, just hold out a little bit longer. So Purim gives me the strength to hold on just a little bit longer. Purim was initiated by Mordechai and Esther. Two peple. A lot of people say, If I would hear it directly from G_d I would believe in it, but if I hear it from somebody else I don't want to believe in it. [ SOURCE: That is, the 3 Hagim -- Pesach__Shavuot, Sukkot -- and also Rosh_HaShana___Yom_Kippur are stipulated in the Chumash, but Purim is stipulated only in Megillat Esther -- and the stipulaton of Chanukah isn't even canonical, the Books of the Makabis having been excluded from the Jewish bible (though not from the Christian Bible, where they are classed as Apocrypha, (b16b-9a) This is all evil tricks. Because how do you want G_d to talk to you. Maybe this is the way G_d is taking to you. (b16b-9b) You walk on the strett and somebody says something to you; you say , No, I want to hear it from G_d -- G_d is telling it to you! Remember the story about Elijah. The man is waiting for Elijah, and a beggar knocks on the door, and he says, No, I can't talk to you now, I don't want any beggars, I am waiing for Elijah. It IS Elijah, right. (b16b-9c) (b16b-9c) [ this is the theme of many stories. by tradition, Elijah, the Prophet who heralds the coming of the Messiah, will appear as a beggar, the lowest of the low --] The evil of the world is that we always say that if G_d would tell me to make peace in the world I would do it, but people talk to me about it. It IS G_d's word. G_d is talking to you. The holiness of Purim is that this is the first holiday which was initiated by two little Yidela, Mordechai and Esther. We believed in them. We knew this is G_d telliing us. The moment you listen to other people, you know G_d is talking to you through them, then there is so much love in the air. (b16b-9d) There is so much fighting in the air because i always think when you are talking to me, you are talking to me and I don't want to listen to you. If I would mamash believe that every word I hear, everybody is just giving me a message from G_d, then there is no evil anymore. So Purimù is the great holiday when mamash we listen to each other, we give gifts ----------------------------------------------------------------- START PAGE 10 OF RSC TYPESCRIPT B16B to each other, we eat, we drink, and we know that everything we hear is a a little message from G_d. If someone were to ask you, What are the roots of peace in the world -- are they on the level of consciousness, or are they beyond consciouness, much much deeper than even beyond, beyond unconscous subconsious. This is the whole ting of Purim. We cleebraste one day on which there is not evil in the world. You have to know one thing, that peace doesn't come from anything which you can understand with your mind. If it is this kind of peace, then if you can make peace you can make war. I can love you, I can hate you. I want to be good, I can be bad. Purim is the one day when I am consciously unconscious. I am consciously so high that I know that everything is beyond, beyond the whole thing. On Purim when I give you a gift it is because I love you, but I also love you beyond conscious. I am giving charity to a poor man not because I understand I have to give charity, I am just giving. Everything has to be beyond, beyond. And this is the day when there is no evil in the world. Can you imagine if you would be consciously unconscious. What a strong conscious, and what a strong unconscious. If I am unconsciously unconscious it is not so good. If I am consciously conscious it is also not so good, because I dono't reach. I zhave to be consciously unconscious, or unconsciously conscious. This is the whole thing. The world understands, let's see, where is all the newness of the world coming from. Why was my grandfather riding on a donkey and I am in a 747. [ Because they don't let donkeys into Business Class. Exccept for the Bush Administration. ] Because people consciously invented all kinds of things, they were working with their minds. The whole newness of the world is always mind, right. On the unconcous level there is no newness happening in the world. On Purim is the great holiday when all the newness in the world is happening on the unconscious leve. This is where the newness is coming from It is not the 747 which makes the world new, it is something much deeper than that. Maybe it is coming out in a 747, which is OK, but the real newness ----------------------------------------------------------------- START PAGE 11 OF RSC TYPESCRIPT B16B of the world is that which is beyond conscious. (b16b-11a) Tremendous things are happening every minute to the world. I can't pick them up with my consciouness, but I have to know where they are coming from . I have to know the market place. The market place which they are coming from is much much deeper than anything. (b16b-11b) (b16b-11b) [ PVK conceptualizes this is some detail. especially in a series of 'Keeping in Touch''s , ca. 1998, primarily using terminology from traditional Sufism,. On term he coins is 'the realm of all_possibilities.' Also there is 'the Treasury'. The great thing which happens to me after Purim is that my consciousness is so strong. My consciouness becomes a vessel for everything which was unconscious before -- beyond my consciouness before, deeper. The story is the KOTZKER REBBE was the biggest mind in the world, among chasidische Rebbes the strongest mind. So the PSHISCHER called on the Kotzker on Purim and he gave him a cup of wine which is from here up to the ceiling. He says, For you to get rid of your consciounsess, wow, you really have to drink a lot. It is the people who have strong minds who really have to struggle a lot to get out of their minds. You have to, with your mind, annihilate your mind. Don't annihilate your mind with something which is beyond your mind. The great thing about Purim is that my mind knows that my mind befomes a vessel for that which is beyond my mind. Just one more sweet little thing. You know on Purim we read the story of the Megilla, the story of Esther. Everything we understand comes from our conscious, right. Where do stories originate. Imagination for stories. The truth is, the story comes from beyond, beyond my consciousness, but then it flows into my consciousness. The story is really beyond my consciousness. Remember, Reb Nachman says: When you dream, you always dream stories, not theories. When your imagination is completeley free when you dream, it is only stories. So !Reb Nachaman says: the whole thing of Purim is only stories. The whole thing of Purim is the story. You have to listen to the story, though.! Reb Nachman said: G_d created man because 'HE' loves stories. The whole world is G_d telling a story. Not, 'HE' created the world and then something happened. G_d is --------------------------------------------------------------- START PAGE 12 OF RSC TYPESCRIPT B16B telling stories. Creating the world, creating people, telling long stories. The whole thing is stories. Two people came to REB YISROEL RISHENER [ aka RIZHER ], one who had written a book on the deepest depths on the Talmud, tremendous book , and the other was a storyteller who had a book of stories. Remember the story, Baruch_el . You tell it. BARUCH: One was a storyteller, and the other was a great scholar who had written treatises on halacha. So the shames asked the Rishener who he would see first. The Rebbe says, I want to see the storyteller first. The secretary was really astounded that he would call in this undeducated storyeteller in prefernece to this great scholar, but he doesn't say anything. So he ushers in the little storytellers, and the Rebbe looks at his book and says, Oh, this is such a beautiful story, its the greatest story I ever read, the story is mamash holy. The he asks to see the scholar and his great treatise on halacha. He is looking at the book and he says, Oh, this is so deep, it is really from Mt. Sinai. So they both leave, and the secretary comes in and says, I just don't understand it. Here is this great scholar who has studied many years, who is really one of the greaest men, and you ask him to come in second. First you hear the storyteller. So the Rebbe says, I'm just doing it the way haSHEM did it in in the Torah. First, HaSHEM was telling stories -- 'HE' told the story of creation, and the story of the flood, and the story of Abraham, Issac, and Jacob, the story of slavery, and the story of redemption, and then 'HE' led us before Sinai. After 'HE' told us all those storeis 'HE' gave us the Laws. RSC RESUMES: People are only friends when they tell each other stories. People have big conventions and they tell each other theories. They are not becoming friends by it. But when people sit and tell each other stories they really become friends. ----------------------------------------------------------------- START PAGE 13 OF RSC TYPESCRIPT B16B There is such a thing as praying, which is very deep, but Reb Nachman says thiY iY not the deepest depths closeness to G_d, praying. The deepest depths of closeness to G_d is when you can tell G_d the story. Reb Nachman would tell G_d stories all the timme. He would tell 'HIM' Listen G_d, this monrning I woke up, let's say, five o'clock, and he would tell 'HIM' everything he did. A story. The difference bewtween Yom Kippur and Purim is: On Yom Kippur we tell G_d what we did wrong, but we tell it to him not in a way of stories, We say, I did this wrong, I did that wrong. On Purim everything is on the level of stories. Even while I am durnk and I am telling G_d everything I did wrong in my heart, I am telling it in the way of a story. The Tree of Knowlege is theories, and the Tree of Life is storiees. Let's pu it it this way: A man comes to you and says, This man Moishele (G_d forbid) killed this man Yankele. It is horrible, right. But maybe if you heard the whole story, nebech, the whole story, it is still bad but it sounds different. Anyway, Purim is the great holiday of stories, You got to be real good and high and drunk to be able to tell your own story to G_d. In SANZ , every year on Purim he would call out, Even a person who all the gates of Hewaven were closed for, even a person who did wrong and could never repent, on Purim thy are right there. The gates of Heaven are open and G_d is with you all the way. When we left Egypt it was always in the middle. In the middle of the night G_d killed the firstborn. That means you have to get out of Egypt in the middle of the night. Reb Nacham says: When do you have to get out of your evil. Or let's say like this: Right mnow mamash my heart is filled with evil -- it is a bad day. I'll wait till a little bit later, evil will waar off. If you wake up in the morning, you say, Achh, its a ad day today, I'll do good tomorrow. NO . !You have to get out of Egypt in the middle of the night, right when the darkness is the strongest.! ----------------------------------------------------------------- END OF PAGE 13 OF RSC TYPESCRIPT B16B I have no Page 14 of this Typescript, although I do list one in the Inventory I masde of the Witt collection, in maybe 1985. So page 14 was anf should still be in the original Witt Collection, and maybe also in the HH collection, and possibly in the BZ Collection. It may even be floating around the floor of Doberdane Palace, aka House 101 Mevo Modi'in, may the Vaad earn an honest living selling herring in a Chamsin. ===============================================================0 sa, Campra, 10 Sept '05, 7 Elul, 6 Sha'baan if anyone asks you =============================================================== DEEP_6 OF COMMENTS FROM THE PEANUT GALLERY -- FILED OFF TO =scsab16b (as_it_is_said, (USA 1940's), "No Comments from the Peanut Gallery") ================================================================= CUT HERE, MUTT MINHEER: