=scb17a Input of RSC Typescript B17 14 Pages, apparently complete Heading only: Pesach -- 1972 Place not noted Transcriber not noted Working docname: =scb17# , where # is sequential version number. Final title to be: sc_b17 Notes to be Deep_6'd to =scsa_b17 ------------------------------------------------------------------ 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 ELITE -- 12-pitch, But about 75 characters per line. That gives you a 7.25 inch Line Lenght, on 8.5 x 11 inch paper, but who's counting. Leaves you quarter-inch margins on each side. In my EinsteinWriter input I will try to preserve Line_Length and Line-endings. That facilitates proof-reading. ----------------------------------------------------------------- As for the footnotes, I am prepared to deny that I ever wrote any of them. I have left all but the most gross in place -- Caveat Tabbycat, Caveat Blackhat -- but copied if not moved all of them down to the bottom of the document, and will then cut them off as a Deep6 seperate doc -- Deep6 what you do whenever you find a stiff on the galleon -- warp it up and drop it down 6 fathoms deep. So anyhow, them what's offended should take this doc and cut out all my footnotes, and then tidy it up and add some nice frumie comments and give it back to the Innocents, only please somewhere note that this is your cleanup and maybe edit and annotation of my docname. I need the Brownie Points, if I an collect 99, I might get back into the Modi'in Minyan on days when the sun touches the sea and there are only 9 dudes in attendance. But seriously folks, it is necessary to leave an audit trail on anything you put out in the name of our Holy Rabbi, or anyone else for that matter. Otherwise you wind up with something like the Yaelbook -- cute and sweet and almost as honorable a livelihood as selling herring in the Netherland, but not necessarily entirely authentic. Cha_cha__cha. SO OK, HERE'S AN EXCERPT FROM =inv0494a This lists the Full B Series. 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 ================================================================= Note that in =inv0494a I list Typescript B17 as 24 pages. I think that '24' was a typo for '14' ---------------------------------------------------------------- ================================================================ START PAGE 1 OF RSC TYPESCRIPT B18 The last two days of Pesach, the seventh day is called the seventh day, and the last day, instead of being called the eighth day is called the last day. The strnge thing is, so muich was written about all the holidays, especially in the Chasidische sfarim, in the holy books, just thousand and thousands and thousands of holy sayings. When it comes to the last days of Pesach very few words are said. That means it is so high and so holy that you can hardly talk about it. (b17-1a) [YXeah, sure. That and the telephone book. ] We know one thing. The holy Baal Shem Tov says that the first seven days we celebrate the first redemption, and the last day we celebrate the last redemption. Thterefore it is not called the eigth day because it is not in conntinuation. (b17-1b) (b17-1b) [Oy, apologetics. Half of frumie Yiddishkeit is contrived apologetics. Making simple human error look like profundity rather than acknolege that the sacred scriptures were, if of Djivine authorship, whatever that means, mediated through human beings. Oh shlucks,, make it three-quarters ] The seven days we celebrate the first redemption, the exodus from Egypt and crossing the Red Sea,. And the last day we celebrate the Last Day, Simple as it is. Maybe some of you know, the feastele of the last day of Peasach was called by the Baal Shem Tov the Meshiach Sudah_le, the feast of the Messhiach. The Haftorah for that morning is the chapter from Isiah were he talks aobut the Meshiach. (b17-1c) (b17-1c) [ Yeah, and the goyim ain't stopped rubbing our nose in it ever since the learned to read, more or less. ] There is another very strong strong saying. This is from SLONIM , the SLONIMER REBBE . Among the six million Jews were so many holy people. Let's put it this way, all the people who would have been our great leaders today [ 1972 ] were all killed. The real real ones, the ones who would have been most in tune with us today, the ones who were really plugged in, they were all killed. Among them as the SLONIMER, who was like fire, fire in the world. You have to realize friends, to become a Rebbe is not like New York, you hang out a sign, you are a Rabbi, you are a Rebbele, its up to you. (b17-1d) (b17-1d) [ N.B: Note the distinction between 'Rebbe', a hasdic teacher. amd 'Rabbi' . In the Good Old Days, a rabbi was the guy who looked at chicken gizzard; in the Brave New World, he is guy who leads the Sisterhood Tuna Casserole Bakeoff [ I got that from Aliza Artz, if I recall, or maybe Ronnie Levin -- the brilliant one who went to work for EPA -- I once raised a point in feminist Judaism, and she said, oh, I know all about that -- -- its for darned sure she's had better things to think of. ] Put an ad in the Jewish Press, then you have made it for life. In those days in Poland before the War you couldn't fool the people. When someone became a Rebbe when he was twenty-one years old, and he has Chasidim, followers who were followers of his great_grandfather, and they accept him as their soul master, that means he was really with it. Sadly enough, he was killed a few\ [ last 4 works on my xerox unreadable. Check one of the earlier copies -- BZ's copy should do. ] ---------------------------------------------------------------- START PAGE 2 OF RSC TYPESCRIPT B17 [ There seems to be a discontinuity of text here, or maybe -- though it don't look like it -- more was unexeroxed from page 1 ] /celebrate that G_d wss with the first Jews, the Moses Jews, and then, the lst day of Pesach we celbrate taht G_d is also with the last Jew. Therefore there is such a thing as the first Jew and the last Jew. The strange thing is, we don't know who brings the Meshiach, is it the first Jew who brings the Meshiach, or the last Jew. What's happening in the world. There are so many forces, so many strong strong forces. [ Well, this is a nice step toward an wholistic theory of casuality. (b17-2a) Some of them want us to rebuild the world, and maybe I found it and I'm finding someone, and I try to heal that person. [ whiteout in transcript. I guess that what was whited out was a remark from the audience. ] I'm not saying its not the same, but I just want you to hear it. Because, [ whitehout in transcript. I guess that what was whited out was a remark from the audience. ] (b17-2b) You can compare after you're learning. But while you're learing you don't compare. You always say, when you talk to a girl, and you think she has the same voice as the girl I talked to yesterday, its a bad scene, right. You talk to one person, and then, after that you can think, you know. But if you are always comparing while you talk to them, it's a bad scene. Remember I told you that everthing is growing in the earth because the earth doesn't move. You put in a little seed, and it stays. The earth doesn't throw it out. Listen to this, its very strong; When G_d created man, it says in the Torah "na'aseh adam", let US make man. When G_d crrated light, 'HE' didn't say, 'let us make light'. 'HE' said, "Let there be light." 'Let there be vegetables, let there be fish, let there be animals.' But when it came to man, G_d says, "let US make man." The deepest meaning of it is that G_d is begging the whole of creation, "Let us make man". Beause what is man, man is like the prince of creation, the crown of creation. Man has to come out of all creation. G_d is like begging every little flower, every little cloud, 'Do ME a favor, help ME to ---------------------------------------------------------------- START PAGE 3 OF RSC TYPESCRIPT B17 make man. [ about 5 lines whited out. But no apparent discontinuity in text] make man. Becuase man, in order to be man, needs the whole creation. A dog can be a dog without the whole cretion, maybe. But man in order to be man, needs the whole creation with him. And now I want to tell you something unbelieveable: The Midrash says: Why is G_d pleading with creation. So it says that the truth is that: There was a strong voice in the Cretaion that said to G_d, 'Don't create man. We don't want him. He'll just destroy the world.' [ I think the following is not Midrash, but rather, that it is RSC's Comment on the Midrash. But I don't know. ] Man can be very holy, and man can be very bad. And besides all this, until G_d created man, creation was maningless, right. (b17-3a) (b17-3a) [ Well, that is a frightfully Kantian perspective -- tht meaning does not inhere sub specie eternitas, as Spinoua said, but only in the necessarily conceptualized perception of us humans. ] When did the creation become neanginful, when did the cretion become G_d's creation, when did the world become a world. When G_d wanted to creste man, right. Do at that mement, there was a tremendous world event, right. Now listen to this: The moment you want to do something strong, the wholr world in a strange way, will be against it, or maybe the world will be for it. If I get up now, and say, listen friends, let's go to the movies, okay so go, or don't go. But if I get up and say "Kids -- This is it -- Let's bring the Meshiach, let's not move from here until we bring the Meshiafh', until we make peace in the world.' You know what will happen. Maybe some kifs will be with me, and the others will say, 'He's crazx, you know. Let's get him out of htere -- he's dangerous.' It might be true. But the moment you do something which has meaning, especially when it comes to [ word or two whited out ], somebody's against it. (b17-3b) (b17-3b) [ Of course. Beause it threatens to break the walls of their ego, of their cocoon. Which is what they identify with. Baudelaire saw that and more: "et nous nourissent nos amiables remorses commes les mendicants nourissent leurs vermines" -- I said it too: "SaLute Snake / Sheds skin / I grieve at leaving / even my sins/. PVK says, repeatedely: If you identify with the higher dimensions of your Being, you won't be so afraid to transcend the lower ones -- to transcend (what he terms) your condditioning. ] Let me tell you something very strong: [ Fisherman's Lozenges. ] Let's say a girl comes home (b17-3c) ---------------------------------------------------------------- START PAGE 4 OF RSC TYPESCRIPT B17 and she says, "there's a boy there, I asn't stand him." Who cares, right. But if she comes home and says, "there's a boy, I like him," Mother will say, "Ahh, you'll see, it's crazy, it's nothing." When she came home and said, I don't like him, she could have said, "Why don't you like him, he's a sweet boy you know." Who cares. But the minute you tell someone, I like this person, you hear already a voice, "Why should you like him." If I say, I don't like this person, then its ok. (b17-4a) So when G_d created man, at that moment there was a tremendous force in Creation saying, "Don't.". [ In the typescript the rest of this line is two hand_drawn parentheses with only white space between.] There is such a thing as summer, and there is winter. What's going on in the wintertime. Why don't the trees grow. I'll tell you something unbelieveable. The force that says, don't create men is so strong, that nothing wants to grow. Because the trees sway, "Are you crazy. I'll grow apples , and then the man will come and eat them. It might be a bad man." And the flowers say, Why should I grow. Maybe someone will take me to a a house, and it will be an evil house. So I better not grow." (b17--4b) (b17--4b) [ You're right, it's unbelieveable. ] What's happening when spirng comes. (b17--4c) (b17--4c) [ "Spring is sprung. The boid is on the wing. But that's absoid; the wing is on the boid." (USA, 1940's) ] So each year, on Pesach, we conquer a little bit this tremendous voice that says, "We don't want man." (b17-4d) (b17-4d) [ Cute, but galutz. Spring is the time of agricultural rebirth in norhtern Europe and most of the USA, but in the land of Israel it is after Sukot that the rains begin, and after Pesach that they end. } You have to know one more sweet little ting: The voice that says, we don't want man, they'll never get it, because in winter everybody's alone, right. But in the summer, a little grass is growing, and then a little cow comes, and eats the grass. So a cow gets together with a little grass. (b17-4e) (b17-4e) [ Fact is, it takes a heck of a lot of grass to fee one cow. So in dry countries -- the USA SouthWest, which is Indian country still, New Mexico and Arizona, and the land of Israel, especially the central highlands (Judea_Samaria) -- all you can run are sheep and goats. Especially goats. Sheep eat more, I think. ] Or I come and take a flower to the house, so man gets together with a flower. So something's happening. The world's getting togetheer. You know why. Because man is really the one that puts the world together.s So every Pesach we conquer a little more, it's not the same like last year. Every summer something happens. It's not the same voice. (b17-4f) (b17-4f) [ This is a nice move, from cyclic to dialektic -- in the terms Sartre used when he remarked that his play 'Les Sequestres d'Altona mounts in a helix' , it is the move from a circle to a helix -- but it ain't entailed by nothing the Rabbi said hitheto, Moe. ] ------------------------------------------------------------------ START PAGE 5 OF RSC TYPESCRIPT B17 Every summer it's not the same, something happens. Because the Beit Yakov says the voices that said, 'Dont' create man' [[are]] a hundred years ago are not the same as today. Each year it's a spceial voice again saying, 'Please G_d, don't create man, let it be winter, let it be dark.' (b17-5a) But Peach comes, freedom, ... [ 3-dots ypescript, presumably indicating, not an elision of text, but merely that presumably the Rabbi swallowed a square mini_matza and was waiting for a posek with a nailfile to come round it off.] a tremdous freedom, because what is freedom. Let there be man! Because who gives freedom to the world. The world is a whole thing of freedom, but where is man. Man is in G_d's image. G_d's man's oneness is in it. Now I'll tell you somethg very deep ... [3-dots typescript. ,presumably indicating, not an elision of text, but merely a pause while, preumably, the Rabbi took a quick trip to the bottom of Berkeley Bay om search of a sunken galleon filled with dubloons, on a prepaid expedition organized by the Modi'in Vaad, "may thay mske an honest living selling herring in a chamsin". ] The Beit Yakov says: If man would have eaten from the Tree of Life ... [3-dots typescript, presumably indiating who knows whaat. ] because nature doesnt' trust the tree. (b17-5b) (b17-5b) [ Say what, Mutt ] The tree says okay, let's give man another little chance. I'm not so sure that evil will stay forever in the world. That means the tree is not completely giving life to us. (b17-5c) (b17-5c) [ Tell it to the Sequoisas. ] So when I eat apples, I get a little bit life, I get hungry again, I eat again. All of nature is not a hundred percent suer yet. Someday, when the Meshiach is coming, the whole world will say, Let there be man. Then, you'll eat one apple, and you'll eat more again, but it will be like one apple can keep you going for life. And the beautiful thing about matza is, that when you eat it, you get a foretaste or what it will be like to eat one piece of matzah and live for your life. Becuase matzah is really braed from heaven. That means there is so much life in the matzah, it can keep you going for your whole life. (b17-5d) (b17-5d) [ We ain't talkiing Manichevitzz. Real shmura matza from Mea She'arim -- I had some once at the Witts, R. Johsua had gone out special to get it -- maybe. ] Think of it very deep. Matzah means no time, right. Bread takes a long time, but matza comes from such a high world it's beyond time. Chometz says ------------------------------------------------------------------ START PAGE 6 OF RSC TYPESCRIPT B17 I give you another chance. Bread is on that level. Matzah comes from the [ 'the' or or 'a' -- about 3 letters of left margin are off_xerox -- might have xeroxed in the BZ, HH, or wwitt collections. So I am guessing at the first 3 letters of every line on this page. I start a new line with each line of the typescript. But often a line runs on to the next line. Those are the lines that consist of only one or two words. And I start a new line when there's a change of subject tht requires a new paragiraffe. Those will be short lines, but longer than a few words, usually. ] world where nature says I accept you completely. So after eating matzah for seven day, I get ready to go out in the world with a foretaste, and I know the Meshiach is coming. I know it because I tasted it, and now that nature is ready to accept me; the whole world is ready to accept, 'Let there be man.' And in a very deep was there's two kinds of prayers. There's one for ?my? needs, and I have to say it again and again. I have to pray three times a day. The ones that are still living in the world, they're not expecting the end of the world. They have to pray again and again. Each time there's a little turn of nature -- from day to night, have to pray, from night to morning, I have to pray, the sun is going down, I have to pray. Because I hae not proven to nature yet that I'm really the one can bring Oneness to the the world. Then there is another kind of holy prayer, that is so deep and that comes from such a high place. This in not a prayer that depends on the time of day.. One the one hand its the same words, but we repharase them. We open our hearts ... [3-dots typescript, presumably indicating, not an elision of text, but presumably that a doti fly was passing by and paused entranced to listen, forgetting that it had been on its way to pee. (Pardon me, but I needed the onamaoPOEa. If not a dash of assonance. ] When Moses came dwon from Mt. Sinai, a lot of angels were complainingg, Why do you give man the Torah. We don't think he'll keep it. So Reb ?Nach?hman says, this is the same voice that says, 'Don't create man.' We really know what G_d wants us do do; we know what it is to be a human being, ?This? voice is saying, G_d don't waste YOUR time; he won't get it. Do each year before Shavuos, before we go up to Mt. Sinai, on Pesach, we have conquer that voice. We have to prove to nature, 'Im really a human being: when G_d said, 'Let there be man', 'HE' really meant me.'" And then xn [ maybe, 'when' ] [we] go up to Mt. Sinai and receive the Torah ----------------------------------------------------------------- START PAGE 7 OF RSC. TYPESCRIPT B17 [ -- about 3 letters of left margin are off_xerox -- might have xeroxed in the BZ, HH, or witt collections. So I am guessing at the first 3 letters of every line on this page. I start a new line with each line of the typescript. But often a line runs on to the next line. Those are the lines that consist of only one or two words. And I start a new line when there's a change of subject tht requires a new paragiraffe. Those will be short lines, but longer than a few words, usually. ] -------------------------------------------------------------- So the BOBOV says something very strong: Why is it that so many people are complaining that we teach little children. Why is there so much going on in the world against young people. He says: Because this is really the world saying, 'Let there be no man.' And as I told you, nature alwayss says, 'Ok, I'll give you a chance for a few years, a few days.' But children come into the world, and sadly enough their parents sometimes are part of this big voice, 'You know ME, but who are you. I'm going up to Mt. Sinai, because I am a Jew, but you, you're nothing. Do you ever speak to people who say that a hundred yers ago, there was Yiddishkeit, but today, there are no Jews, children don't have religion, they're bad, and this and that. Do you know who they are. They are the Echo of that voice whch wanted to prevent G_d from creating man. And sometimes you meet people, and they want to teach you, they are the people who have already conqued that voice, 'Let there be no man.' So according to Reb Nachman, this is the deepest thing there is. When you meet people who ae against young people, they still haven't conquered that voice. So therefore what we do the first sign ?of? Pesach. We're takinh our children, and start talking to them. They are asking us, and we answer back. And we're teaching them in order to show that the first thing Seder night is that we have completely, completely, conquered that voice, that's in us that says, 'Let there be no man.' Do you understand, that the whole thing when the Meshiach comes is when the first Yidela says to the last Yidala, 'I belive in you.' Because if the first Yidala says, 'You know I am ok, but you are not ok ...' [ 3_dots typescript, but within the quotation marks, preusmably signifying not a darned thing ] You see, any human being you see, if you say, the world doesn't need him , that means you are on the level of 'Let there be no man.' 'OK, let's be one, but not ?him?'. That means you are not really part of G_d's craetion yet. The Beit Yakov says, why do animals hate each other. Because this strong voice that says, let there be no man, because man will bring oneness into ---------------------------------------------------------------- START PAGE 8 OF RSC TYPESCRIPT B17 [ -- about 3 letters of left margin are off_xerox -- might have xeroxed in the BZ, HH, or witt collections. So I am guessing at the first 3 letters of every line on this page. I start a new line with each line of the typescript. But often a line runs on to the next line. Those are the lines that consist of only one or two words. And I start a new line when there's a change of subject tht requires a new paragiraffe. Those will be short lines, but longer than a few words, usually. ] -------------------------------------------------------------- a world, and since man hasn't done it yet, right. And there are still people in the world who think, 'I'm ok but not you.' When did animals start hating each other. (b17-8a) (b17-8a) [ Animals do not hate each other, they eat each other. as_it_is_said, "and we like sheep" , by the wolves. ] When Cain killed Abel something horrible happened (b17-8b) --------------------- (b17-8b) [ Here's a USA--maybe Appalchian -- or English Foksong, I once heard from Carl Shrager. Maybe he got it from Ellen Faust Brandywine. As I recall his saying, it is called 'Eduard my son' What is that blood on your hunting knife, my son now tell to me It is the blood of my old hound dog that roaned the hills with me It is too red for your old hound dog my son now tell to me It is the blood of my brother John who ploughed the fields with me What did you fall out about my son now tell to me He chopped down yon little bush that might have been a tree [ as sad a line as any I know] What will ye do when your father comes home my son now tell to me I'll set my foot on yonder ship and sail the ocean round And when will ye come home again my son now tell to me When the sun sets under yonder hill and that shall never be. ----------------- ['in', or 'to'] nature. Before this, there was only love in the air, they never knew there was such a thing as hating sombebody. So the Beit Yakov says: On the last day of of Pesach we are reading that the wolves will be at one with the sheep. (b17-8c) (b17-8c) [as_it_is_said (by Woody Allen), "'The lion will like down with the lamb' (Isiah the 2nd)) but the lamb won't get much sleep." ] Because the wolves that pursue the sheep (b17-8d) (b17-8d) [wolves don't persue sheep, that would not be much of a race. They simply hang around, and pick them off, as_it_said (by Herman and the Hermits, if memory serves), "Hey Little Red riding Hood / you sure are looking good / You're everything that a big gad wolf could want." ] are also the part of the voice that says, Let there be no man.' The sheep is holy because they Xays say, 'Let there be man.' (b17-8e) (b17-8e) [ Yup, they say it all the way to to their shearing, as_it_is_said, "Bah bah, Black Sheep, Have you any wool?" "Yes Sir, Yes Sir, Three bags full. One for my Master, and one for his Dame, and one for the Little Man who lives down the lane." And if that ain't a key to Olde English Blacke Magicke, what is. For a sheep, the ultimate in consciousness__raising is to sit the Muztton Pot. Which brings us to the subject of the Gaza 'Evacuation'. Because believe me, if there was once some soul in Gaza, since the Good Old Days when Shimshon called on early curfew on the Temple Orgies, that soul left with the last Sefer Torah, and what you got now is a whirlpool in a cesspool in the Void. Good luck to the Gaza Holiday Inn. "Topless in Gaza" as Dry Bones once fantasied, and that was gback in the late '80's. But I digress. ] When the Meshiach is coming, the voice that says, 'no man' will be completely conquered. All the people who kill are part of that voice. They say they're killing others, they're only killing themselves. The people who don't want to kill and hate really know there has to be man. Parents tell their children the first night, 'I believe in you. I'm giving you over what I know, because I know you'll do it.' If they ?say?, to the children, 'You know, WE are IT. You know you'll never be as X as we are,' then forget it. That maeans, We are needed, but who needs [you]. One of the greatest reabbis in Israel come to visit me when I was sick [ this is prior to 1972 ] He has a Yehshiva in Jerusalem. Acocrding to him, I hate to say it, he can't understand why G_d needs the whole world. 'HE' needs just him and his X, and his kids in the Yeshivah, and the rest of the world around, 'HE' doesn't need. (b17-8f) (b17-8f) [ Dty Bones once had a cartoon in the Jerusalem Post: Two Shmendriks -- the Everyxman of Dry Bones -- says to the other -- Look, we're in heaven, and there are the haredim. ' The other says, 'Ssh.' The first says, 'Why'. The other answers, 'They think there the only ones here.' ] That means he's out of the group that says, 'Let there be $man'. You see, it's a very deep thing to be in touch with G_d's crestion. You know what the whole idea of Shabos is. What did G_d do on the seventh ?day?. One sevond before Shabos, G_d looked at the world and saw how beautiful it was. If you're observing all the laws of Shabos, but you say --------------------------------------------------------------- SART PAGE 9 OF RSC TYPESCRIPT B17 what a horrible world, that means you're not really observing Shabos. How did it get to be Shabos 'HE' looked at the world, and said, 'What a beautiful world.' [ SOURCE: Thisis of couarse Genesis I:1, 'And the lORD look at the world and said, 'It is good.' Genesis I:31 -- V_YiRA AeLoHIM AeT KaL ASheR 'aSaH, V_HiNeH -- tov MAoD -- and the LORD [Elo(k)im] saw everything which was made [ JPS Rashi 1949, 'that 'HE' had made ] and behold (it was) very good. ] Note that at end of the 1st and 3rd and 4th days, the judgement is simply 'KI tOv' -- 'that (it was) good -- of the 2nd and 5th days, if I count correctly, nothing is said -- and of the 6th day, when man is created, it is said, not merely that it was good, but tht it was very good. No doubt there are midrashim on all that. RSC is clearly reading 'very good' as 'beautiful', no doubt based on traditional sources. ] If you're thinking what a horrible world, you're not toching G_d's plan of the Creation. [ The typescript has here a line of asterisks. Maybe that indicates a break in the tape, maybe an omission of a subsntial bloc of text, or maybe just that the stars came out that evening, as they often do in the Bay Area, although of course thereabouts it does furnish a topic of conversation at better wine_and_cheese parties -- the ones at which one ought to make a passing remark about 'Jewish extremists', but ought not boff the hostess, at least until most of the guests have departed to drive their baby_sitters home, amd there's no more lox left on the sideboard, only a few baco_bits and a bit of old tofu ] The Baal Shem Tov says, before the Meshiach is coming, everything comes more clear; that means the good peple become better, and the evil people become more evil. (b17-9a) (b17-9a) [ And we all read black_and_white comic books, mazaltov. I mean, where did we get this Manichean heresy bullshit from, and who needs it. ] Man is 'adam' -- Aleph--Dalet--Mem -- and Alef-Mem--Dalet is very -- [ REFERENCE: Someone who knows Hebrew should tell me -- all I think of at the moment is Amud -- to stand up, or a stand -- and all that gives me is Jimmie Joyce, l'havil, Finnegan's (a)Wake, "rise if you but will, phall you must" -- which was probably not what you were hoping to read here, do buy a bit of herring from the Modi'in Va'ad and wash it down with a shot of shnapps -- Genevre will do nicely, if chilled ] -- and acocding to Chasidut, anything whiich comes from the same letters means it comes from the root. (b17-9b) (b17-9b) [ That's making an ontology out of etymology, but what the heck, that's cool. I mean, the Common Man and Everyman and Common Sense got more wisdom that half tghe Ph.d's put together in a Sherry Hour. "Tea with lemon or cream." "Both." "Surely you jest, Mr. Feynemann." Shrager would sing in the Berkely coffee houses. When someone offered to buy him a drink, he would ask for beer, because that way he at least got a few B vitamins. ] Man means very. So before Meshiach is coming, everything will be very: those who are bad will be very bad. Eventually they'll wipe each other out. (B17-9c) (B17-9c) [ Oh Goody. "Aggravate the contradictions" in the words of St. Lenin. That's just what the JW's say. I used to read their little booklets on the beach on Rodos, where I was not staying at a 4_star hotel, and although the food was often adequate, the self_service did leave something to be desired. I mean, doesn't anyone realize that when Meshiach comes the earth goes. That's the Apocalypse that all these self_styled Christians are looking forward to. I mean, at the Second Coming we will all be screwed. So tell them they can stop booking reserved seats at Har Megido to watch Armageddon, because it will happen in your own private fallout shelter, and the last thing you will see will be Blushie on TV -- because they have already rented Lenin's Masoleum to put him in, and Disney Studios already have most of the script and animation done. I blame Jimmy Carter, he started it all, with that Sinai Giveaway. Piece process indeed. Christians should jot be allowed to run for President. But I digress. ] A lot of kids ask me, when we open the door for Elijah the Prophet in the second part of Seder, we say horrible words, it sounds like. First, we say holy words of love and peace, and we say, 'Please pour out your anger at the world.' So the thing is, the world needs a little bit cleaning out. It really does. (b17-9d) (b17-9d) [ Yup, Cheney kept saying to Israel, maybe you could just drop a little nuke on Damascus, some day when the wind atin't blowing too strong toward the Golan. Hell, half the Bush Administration thinks Golan is some new kind of ladies shoe. ] But you know what we are begging G_d -- 'Would YOU please do the cleaning.' When we open the door for cleaning. (b17-9e) (b17-9e) [ Especially not if the SuperBowl is on that afternoon, and I just got a six_pack of Schlitz. ] You know there are lot of people that are so eager in fighting evil ... [3-dots typesxcript ... ] (b17-9f) it's the greatest thing in their life. (b17-9g) (b17-9g) [ I once heard R. Shlomo say, at Modi'in -- He once met a guy who was standing on Bar Ilan street on Shabat throwing stones at passing cars -- I mean, this is not a major sin, like throwing stones at an adultress who did it on Kotel Plaza on Yom Kippur on the wrong side of the mehitza, but still, and its true that there's no need to keep Bar-Ilan street open on Shabat, if they can afford a car they can afford to drive from Jerusalem to the Dead Sea Steakaria via Ramot or Beersheva -- so "they only do it to annoy" (Lewis Caroll) -- but still it is a bit infra_dig as the Brits would say if anyone could understand them -- So anyhow, R. Shlomo says something to this guy, and he says back, 'But it's my oneg'. My special pleasure on Shabat. ] So we're saying to G_d, if there has to be some wiping out of evil, please, YOU do it. (b17-9h) (b17-9h) [ As often noted, though maybe it was in years subsequent to this treaching, R. Shlomo used to say, Do not translated it, 'Pour out YOUR wrath', but rather, 'Pour out YOUR wamrth.' 'on the nations that have not known YOU.'] Mishkan, is a little tabernacle, which we read in the Torah. Reb Nachman says: Mishkan comes from 'mascheni' -- draw me. What is it to make a tabernacle in your life. Your bring dowm G_d to the world, right. Drawing G_d down. What are we doing when we do a mitzvah. We're bringing G_d down. What is so holy about Moshe. Hew brought the Torah down to ---------------------------------------------------------------- START PAGE 10 OF RSC TYPESCRIPT B17 [ This page is a lot more readable, and the left margin cuts off only about half a letter] --------------------------------------------------------------- the world. the earth is very holy. Why is the earth the most magnetic thing in the world. (b17-10a) (b17-10a) [ Now that is just about an ideally ridiculous question. ] The earth likes giving. Reb Nachman says: There is no gravity from heaven; thaere is only gravity from earth. (b17-10b) (b17-10b) [ Reb Nachman was brilliant, but, or so I read or heard somewhere, an anti_intellectual with regard to secular knowlege. So here he demonstrates than an anti_intellectual ultimately moves in a closed universe of discourse. This was, after all, after Copernicus. And Newton. ] It's drawing G_d down into the world. (b17-10c) Moshe Rabenu with his great force could draw G_d down to the world. What is the holiness of the Jew. He can bring G_d down to the world. (b17-10d) (b17-10d) [ Oy vey, keep it to yourself, or next thing they'll be saying we can make golems. I mean seriously folks, I do take it as axiomatic that no people is inherently any better at anything than any other people. Žnd that there is no Divine intervention to change the odds.] What is the difference between the world talking about being chosen, and we Jews talking about being chosen. Let's say a girl is chosen Miss American, she wants to be the only Miss America, right. But when I the Jew want to be chosen, I want the whole world to be chosen. So the whole thing is, each time I do a mituvah, I'm bringing G_d down to the world. The deee secret of the world is, the apple is growiwng on the tree, but I can't eat the apple until I cut if off. So the apple is crying [3 dots typescript, presumably indicating, not an elision of text, but presumably that the Rabbi had just swallowed a rather small apple -- a young crab_apple will do, though they're a bit bitter - - and was waiting for a posek to come telll him if (a) his parking ticket had expired, or (b) if he was therefore expelled from the Garden of Eden, which is of course located in Berkeley, and would therefore have to go to his automobile as soon as possible and drive to Sunny Sausalito, or possibly Vallejo. ] out then, it depends on me how I eat the apple. I can eat it and feel regret toward the earth. That means, I'm reconnecting the apple to the earth, because it only grew out of the great life_giving [ the word 'force'' occurs in the typescrip, but has been crossed out by the typist] of the earth. Or I can eat the apple, and just remember the cutting off, and the, I don't receive life, right. (b17-18e) (b17-18e) [Wrong. We got dominion over all the lesser orderrs of cretion, right. And you can tell that to your saber-tooth tiger. I mewan, I do not have to do tchuva for picking an apple. Tell it to the worm. Or the bluejay. ] Maybe some of you remember , G_d's NAME has four letter: Yud, Hay,, Vav, Hay. [ Typescript sic, not (K)ay ] (b17-18f) (b17-18f) [ Well, maybe it does and maybe it don't, and maybe it does and it don't. Like, it has 4 letters like the Universe is upheld by our pillars -- Lion, Eagle, Man, and I forget the 4th -- PVK had them in his Cosmic Celebrtion. And like, in Islam you have 99 Divine Attributes. And like, we have 10 sfirot. And there were 12 Tribes. And how many sounds are there in AUM. Robert Graves, in The White Goddess, has a reaonable approach to what the sound of the Ineffable NAME might have been. Becuase of course none of these numbers are numeric. ] In the Zohar haKodesh it says, when you don't do someting wrong -- imagine someone offers me a little hamburger, and I don't eat it - - what happens to me. What's shining in my soul. Yud--Hey. If I do put on tfillin, I do a mitzvah, what's shining in my soul Vav--Hey. (b17-10g) (b17-10g) [ So ok, analogous to the Cahtolic distinction between sins of omission and sins of commission, thest are mitzvot of omission and mitzvot of commission. I call them Grade B and Grade A mitzvot respectively. A grade C mitzva is when I intend to do a mitzva, but am unable to do it due to circumstances beryond my control A Grade D mitzva is when I intend to do an avera, but do not do so due to circumstance beyond my control.} Now listen very deep: The Gmora says, there are 248 positive mitzas and 365 negative mitzvas. So the Gemorah says, we have 248 [ whiteout, maybe 'veins'] and we also have 365 veins. When I cut my [ whiteout, presumably 'vein'] it hurts, right. But when someone is drawing blood out of me, it doesn't hurt, but I'm beginning --------------------------------------------------------------- START PAGE 11 OF RSC TYPESCRIPT B17 very weak. The blood is really my soul. (b17-11a) (b17-11a) [ This was the view of the pre_Socratics, who spoke of a 'blood soul' and a 'breath soul', as I recall being taught. ] The difference between my limbs and the blood is that my blood rushes through my whole body, but my hand is just there. There is a tremendous force of 'drawing' in the world, and a force of 'coming'. (b17-11b) [ OK, typescript sic, 'coming', but I think a typo for 'cutting'] There are some people, when you meet them, there is a tremendous force of drawing. And there some people, when you look at them, they really cut you short.