=escaa6a et seq (=escsa6b... ) Final docname: sc_e_aa6 'Flying Edit' of =sc_aa6 "A Flying Edit is to a professional edit as is to lunar cartography the Memoirs of the Cow Who Jumped Over the Moon." "To edit Shlomo, take out every third mamash." R. Joshua Witt N.B.: It is my intention in this Flying Edit to preserve all the conceptual material presented by RSC, and to neither delete from nor add to that conceptual structure, although I will try to bring it out more clearly. I will not necessarily preserve style, for that you go back to the verbatim -- or input tapes if/when they have been preserved, found, and input. I do not intent to purne style nor conceptual structure for the comfort of the average reader, as it is said, "Don't let Yael over_edit my teachings" (heard, best's I recollect, said of RSC at Modi'in (sa). I am greatful to Miriam Gal-Or for xeroxing and responsibly mailing me (Airmail Registered) this an other RSC xerox manuscripts. All packages sent SeaMail from Israel may be claimed on the beach of the Gallapogos Islands, if the turtle stays chaste till it gets there. This set of xerox ms.'s is a xerox my xerox of the BZ Collection with is a xerox of the HH collection which is a xerox I made of a small part of the Witt Collection, which Witt maybe got from Hatzkela who maybe got it from HLP. The numbering of manuscripts is mine, and accurately, maybe, iconically represents the order in which I pulled them out of the Witts' file drawer on day in maybe '86. Needless to say. ---------------------------------------------------------------- Flying Edit of =sc_aa6.txt, which is Input of RSC xerox manuscript AA6 . San Francisco Summer 1973 , Sunday Tape 2 -- Side 1 The transcriber is the usual one, from the handwriting Don't know who. Maybe Illana Rappaport (Schachter) but that's just a guess. No further Provenance Info on Manuscript. This manuscript is listed in my inventory of the Witt collection. That inventory is included on my Website, www.geocities.com/sa73122a Notes will be Deep6'd to =scsanaa6 or some such; Caveat Lector, Hector. That's your Caveat Tabbycat, Blackhat. Caveat Tabbycat = Snias Alert and hitherto also Caveat Blackhat = Forbear Heresy Hysteria I will omit from this Flying Edit citations of Footnotes to the Verbatim; thm's in =scsanaa7.tst , which is on my Website geocities.com/sa73122c ------------------------------------------------------------------- THE RABBI TAUGHT, MORE OR LESS: ... that's the whole thing. That's the secret. The secret is to get the two together. That means that every scheduled flight should be a non-schedulted flight. The surpise you know. If you can live on that level every morning when you wake up you are are so surprised you woke up you know. You know the holy SANZER, you know the Sanzer never slept -- but regardless. One morning he was supposed to meet this great Rabbi in the synagogue and he was five hours late. The Rabbi was burning up, he says, what's going on here. I've been waiting here for five hours. The Sanzer didn't want to say that he prayed so long, you know, till he was finished with his prayers. This anti_ , you know straight Rabbi, he knocks off his prayers in ten minutes. So the Sanzer says to him, you know, I tell you something. I woke up so late, therefore I'm late. He says you woke up late! -- why did yougo to sleep late. He says, I just went to sleep very late. He says, but you knew you have to meet me this morning, why didn't you go to sleep early. SANZER looks at him, he says: Did I know I'll wake up this morning? Ok listen kids something very deep: Sometimes you meet a good friend, and you meet them for one second and it's just so good. Because it was completely beyond time right. You were tasting eternity. Ok listen, I'll just trandlate a little bit but then we'll get to it: [ SOMEONE SAY -- FROM WHAT WAS RSC TEACHING HERE ] Before G_d created the world everything was infinite. But G_d wanted to reveal 'HIS' Kingdom. And there is no king without people. And 'HE' needed to create a world with people who know there is a King. But you can not understand G_d without certain knowlege, certain emotions,certain kinds of vessels to undertand 'HIM'. Because there must be emotion of love, of strength, of beauty, of eternity -- all kinds of deep emotions because you only know G_d via your heart. And the moment you have emotions, already finite. And G_d put aside all the the great lights on the side and there was left an empty space and in this empty space 'HE' created the world. You know G_d is infinite. But we can not understand G_d in an infinite way. We can only understand G_d in a finte way, because we ar finite people. So therefore G_d had to create finite vessels to create the world. Finite vessels is that we can know G_d in a finite way. Then it says: And what is the vessels for all the vessels for those emotions of my heart. [ What follows is R. Shlomo's commentary, merely exegesis really, on the phrase he translated (from Source -- UNKOWN TO ME ) as 'emotions of my heart' ] Because you know there is something very deep: There is wisdom in my mind, there is wisdom in my heart. The wisdom of my mind is very good but it's nothing. It's deep but it doesn't get there. You can not know G_d just with the wisdom of your mind. You have to know G_d with the wisdom of your heart. Because the heart is the deepest depth there is. Then G_d created two things. There is a good voice in my heart. Thdt means my vessel is a vessel for good and my heart is also a vessel for evil. So G_d created me and gave me a heart and all those deep things and with all those emotions I should know there is One G_d. But what happens if I have evil thoughts. Then I'm defiling this holy dephts of me which G_d gave me in order to understand 'HIM'. And you know what, I want you to know something very deep: 'METAUMTIM' (?) means 'I'm closing up'. (Ref: RSC Ns, AA6 page 4 ) What happens to you when you're evil. You're closing yourself up from G_d, from the world. You're covered up. Like you take a bottle and you close it; you can't put anything in anymore. [ Is this 'klipot' ? ] To be holy means to be completely open, everything is flowing into you. But when you're wrong your're just closed up, nothing happens. But then you have to know, the truth is: The heart basically is a great fire burning in the heart, but the heart is so big the heart wants to know G_d also in an infinite way. So therefore it says: King David says: I made a little hole in my heart. I made [it] myself; everybody also has to do the same thing. The same way as G_d made an empty space in my heart, [ Is "an empty space in my heart" a 'mis-speak' -- a phrase that RSC spoke but not not indend to -- One frequently finds mis-speaks in the lectures of PVK, but I do not recall having noticed any in the lectures of RSC ] in 'HIS' world for me, so I have to make like an empty space for G_d, to understand 'HIM' in my heart. And this is, because: if I make a little empty space in my heart, then in this little empty space G_d can shine all the vessels of holiness, of emotions into me, then I know how to serve G_d. But if I think evil things all the time then my heart is closed up and then I can not use the same heart to understand G_d. So therefore he says something very deep: The moment you think I want to serve G_d, that means at that moment you make a little empty space in your heart and G_d can reveal 'HIM'SELF to you there. He says: What does it mean to pray: To pray means to make an empty space in your heart, with words. Every word I utter, I make a little depth in my soul, a little empty space in my heart. Praying is that G_d is revealing 'HIM'SELF to me. We always think I'm asking G_d. It's nor ttrue. Prayer means that G_d is revealing 'HIS' Kingdom to me. And with every word I utter, I make a little empty space in my heart and G_d can be there. But then you have to know that: YeRUSheLaYiM is a House of Prayer. There is a high YeRUSheLaYiM, there is a low YerRUSheLaYiM. There are two houses. There is a a high hosue and there is a low house. And therefore he says: But when you make a little empty space in your heart, don't overdo it because otherwise you'll burst. So in a certain crazy way you have to yearn for the infinite. But if you're infinite, G_d cannot tell you. So you have to yearm in an infinite way for the finite. Because what does it mean to have holy thoughts: That means that the holy thoughts make G_d a little bit finite to bring 'HIM' closer to your head. What is a high house and what is a low house: The low house is that I, in a finite way, am making a way for G_d. And through this finite little house G_d is shining the infinite. So therefore he says, Reb Nathan says, so this is what Reb Nachman is saying: [ So is the Text under discussion, then, not Reb Nachman's writing, but Reb Nathan's summary of Reb Nachman's oral teachings? -- I forget which Likutei is which ] Because evrybody knows that I am a little part of G_d. And where is G_d. G_d is in my heart. If G_d is in my heart that means my heart is infinite. And therefore, the flame in my heart is momish infinite. And in the most infinite way I'm burninng up. I want to know what G_d is. But sometimes I'm burning up so much because therefore I can not do anything. [ I suppose one should replace "because therefore" with "that", but this is rather delicate goldfoil and I hesitate to try to smooth it out, for fear of crumpling something.] Because every act I'm doing is a finite act. And therefore it's really hard. Sometimes I want to be so infinite, but this isn't how it is, you know. It's very strange. If you come to somebody and say would you like to know G_d in an infinite way he's ready. Ask him would you like to know G_d in a finite way, put on tfilin ever morning, schvach. Why. Because basically basically I'm yearning for the infinite, right. I'd like to know G_d in an infinite way which is really true. But you have to realize one thing. You're living in this world and you will not know G_d unless you do the finite things. G_d promises you, in this finite thing, I'll pour in the infinte. This is the vessel. So the same way, he says, as G_d made empty space for me, I got to make myself empty. Empty means I for one minute stop being infinite. That's very strong. Everyobdy wants to know G_d in an infinte way. But you can't. So you have to make yourself finite. That means you hae to take your infinatism away from yourself, make yourself empty. Empty means that you're not infinite there. This is the place where G_d is really living and this is the secret of creating the world [ tzim-tzum ]. And this is the secret of serving G_d more and more and more. (eaa6-1) QUESTION: "Shlomo, there's something bothering me about what you said about your heart bursting. RSC: Sure, if I'm serving G_d in an infinite way I'll blow my mind. I'll get crazy the next minute, you know. Why do a lot of kids become a little bit religious and then they momish get crazy. It's a holy thing you know because they're really yearning for G_d in an infinite way. But they didn't keep it, they didn't make an empty vessel in their hearts. (eaa6-2) ARTHUR: That's what you mean by annihilation. isn't it. (eaa6-3) RSC: That's pretty good. Arthur is momish top, you know. It's one of the ways but its a very strong thing. (eaa6-4) Annihilation means to make an empty space. To go against your being infinite and let G_d do the thing, you know. I'm saying to G_d, I'm ready to let me know YOU on YOUR terms. Listen to this: What's the whole thing of having good thoughts or evil thoughts. Good thoughts mean I want this world to be right. What's the greatest greatest holiest thought: I want this world to exist. I want me to exist. I want G_d to exist in this world. So the way for G_d to exist in the world is there has to be a little empty space. RABBI LEIBOWITZ: Just one little thing. How do you divide the finite of the acts of deeds that you're talking about, like tfilin and tzittzit from the finite of, it sounds stupid, the finite of making money that comes from the same source. RSC: Everthing is the same thing you know. I mean what we were talking about that Reb Nachman says -- the most empty space is money. But this is G_d's empty space you know. G_d emptied 'HIM'SELF, Wherever I make money G_d isn't there because I think I'm doing it, right. It's my power, right. (eaa6-5) Money makes you powerful, right. This is one spot where G_d isn't manifest, right. It''s empty space. And you have to fill it with G_d again. So but here, this is my back answer you know: [ Is a 'back answer' merely a reply. Or is this term more precise than that? Eg, something like a 'fallback response'. ] The empty space Reb Nachman is talkng about here that I want to serve G_d so much --- [ But now RSC falls back from a direct answer, and starts with an example that will illustrate the point he want to make: ] Listen to me: I can walk up to a person, love them so much that I momish kill them with my loving, right. Coming on too strong brother, you know, cool it. And the same way we come to G_d: we say, listen G_d, I want to serve YOU in an infinite way, you know blow my mind you know. So G_d says cool it brother you know. But the thing is, if I cool it completely I become dead, it's bad too, right. It has to be both, right. RABBI LEIBOWITZ: If making money, on the one hand, and on the other hand, putting on tfilin and tzittzit, are in the same metaphyical concept_box, it's not so great you know. RSC: No, it's a different thing because I'm talking about your empty space and G_d's empty space. G_d's empty space is money. My empty space is mitzvas. I don't know if I make myself clear. RABBI LEIBOWITZ: There's a 'good_finite' and there's a 'bad_finite'. RSC: So that's the thing -- but there has to be finite. The thing is, this finite has to be such a holy finite it doesn't cover up the infinite. Has to be infinitely finite, And this is 'the house above, the house below'. Listen, I'll tell you something very very deep you know. Even on a human level you know: Take married couples you know. In a very deep way: Imagine a lot of people are very close before they get married. And then when it comes to the finite thing you know, waking up in the morning and talking to each other, its not so much, right. Because they're very good on the infinte level but on this empty space level they don't click. [ so in RSC's terminology, 'finite' is the 'empty space' of 'infinite' ] And then there's a lot of couples, they're tremendous on the finite level, but they're [ spiritually ] dead, right. Everything goes clock clock clock but there is nothing between them. This infinte thing isn't between them, you know. So this is called the low house and the high house. Very strong theng you know. And the same on the service pf G_d. Everybody wamts to, I just want to have a relation of G_d. I'm ready to be Moses on Mt. Sinai. But are you ready to be Moshela the water Carrier and kindle lights at the proper time, you know. Now listen to this. This is unbelieveable. In a very deep way: Why, what happened to me when I sinned. Why did I do wrong. Because when I'm born, basically every child wants to serve G_d in the most infinte way. (eaa6-6) The only thing which I failed G_d is -- I couldn't make this empty space within me. So tchuva is that I'm connebting again the infinte to the finite. But tchuva, since I'm doing it so strong so therefore the wall between the infinite and the finite is less. (eaa6-7) Obbviouyly a tzadik is a very holy person. But you see more the finite than the infinite. (eaa6-8) And a Baal tchuva, the holiness is, of repenting is, that this infinite fire is momish obivous you know. It's momish burning in an infinite way. Therefore he says: This is the whole thing about Shabos. ShaBaT is, the holiness of ShaBaT is, that on ShaBaT the vessel of ShaBaT is that on ShaBat I'm yearning for G_d in a most infinite way. (eaa6-9a) (eaa6-9a) [ That is: the holiness of Shabat qua vessel is that it accomodates infinite yearning for the Divine. ] And even the ShaBaT [ in and of itself, not merely qas a vessel of infinite capacity ] is also infinite. That means that all the mitzvas that I'm doing are finite mitzvas. (eaa6-9b) (eaa6-9b) [ The reasoning here seems to be: whatever an infinitude contains must be finite, since if it were infinite, it would be co- extensive with the infinitude, and hence not contained in it. But this ignores Cantor's notion of trans_infinities, infinities of ascending orders of magnitute. Though I can't imagine how anyone could have made sense of such an apparently self_contradictory notion. ] They're very holy, but they're cutting me off a little bit from the infinite you know. (eaa6-10) It's hard. But Shabos is not doing anything you know. So on ShaBaT, ShaBat itself is a vessel for the infinite. That means, on ShaBaT my infinite and my finite are together. It's top. RABHBI LEIBOWITZ: But you do things on Shabos in a finite way. RSC: Whst do you do. RABBI LEIBOWITZ: Pray. RSC: But the mitzva of ShaBaT is praying? [ Rhetorical interrogative, meaning, surely old chap you don't mean to imply that, wot ] The mitzva of Shabos is Shabos, right. Listen, ShaBaT you eat also, and you sleep. But this isn't where its at. This finite is more more on the top level of infintite you know. There's a strong differnece betwween me eating matza and eating Friday night. Because matza I got to take a matza, it's got to be taken care of and that matza has to be that long or that short and that thin right. On shaBaT even if I eat challah it has to be kosher but this isn't where its at you know. It has to be kosher anyway you know. Or it has to be challah. RABBI LEIBOWITZ: Has nothing to do with Shabos. (eaa6-11) (eaa6-11) [ That is, most of the mitzvot observed on Shabat -- or rather, the predominant mitzvot of daving and eating, and keeping kosher - - are not, unlike the mitzva of eating mmatza, prescribed particularly for that day; they apply to all days. Now that's not quite true, because on Shabat we are required to eat at least two meals, and the custom prevails of giving those meals as much festive charactaer as one reasonably can without going into debt. ] RSC: It has to do with Shabos but is still infinite. Because on Shabos the mitzva is bliss of Shabos, and I have to eat to keep up my bliss you know. (eaa6-12) But its -- you know I'm not fulfilling the mitzva with the chewing like with matza. I'm doing the mitzva on being on the stete of bliss. (eaa6-13) So therefore he [ Reb Nachman, I assume ] says: BReAShiT is ReAShIT Bet , two beginnings. There is a beginning on the infinite and a beginning on the finite. RABBI LEIBOWITZ, I PRESUME: What do you mean about beginning. RSC: When G_d created the world, BReAShiT is at the begininng. And BReAShIT, the Zohar Kodesh says means ReAShiT Bet, two beginnings. So therefore, yeah. RABBI NUDNIK: Would you clarify what you mean about 'two beginnings'. RSC: I don't know exactly either you know. Reb Nachman says about the two beginnings, the finite beginning and infinte. This is how I'll (eaa6-14) (eaa6-14) [ haKodosh, B'ruch Hu ; not Shloime from Flatbush and Baden bei Wein in better days ] create the world. The infinite has to be completely intact and they both have to go together. That means if for one thing you're just becoming a finite yidala, you're off, right. You're a Burro Park Yidalah. And if you're just infinite you're a very holy yidala but you're not the way you should be, right. Have to be both, right. (eaa6-15) Two beginnings, infinite and finite. RABBI LEIBOWITZ STRIKES AGAIN: Shlomo, [ how can a ]finite vessel receive the infinite? RSC: There are vessels that can. This is the whole thing of Tora Mitzvas -- that in finite vessels I receive the infinite. But if you don't use those vessels -- or you're completely nothing or you'll blow your mind. (eaa6-16) What is a real person. A real person is someone who the infinite and finite are really together. In a million ways. And most people, either they're completely infinite or they're finite. Either way is bad you know. That means that whatever you do, you must have the strength to do it in a finite way. (eaa6-17) You see, most of us, why aren't we better. Becuase I'd like to be the holiest man the next morning. So I wake up the next morning I'm not the holiest man I give up. Becuae I have this infinite yearning but I don't have the strength just to be finite, you know. !Don't be the holiest. Just do a little bit holy.! Like one Rebbe said: 'Everyobdy would like to be the greatest scholar in one night, but this one night he wants to sleep also. Especially when it comes to the service of G_d it's a very delicate thing. You got to have this infinite yearning because if you don't have infinite yearning, you're not with it. Got to be infinite. !So the doing has to be finite and the yearning has to be infinite.! Reb Nacham says something at the end: That's why a kallah gives her chasan a tallis -- because a tallis is infinte, to let him know that the house will be a combination of the finite and the infinite. This is a gvalt you know. (eaa6-18) RABBI LEIBOWITZ: As you become more infinite, or aware of more of the infinite, do you become less finite. RSC: No, on the contrary. I'll tell you something very deep: If you love someobdy very much, then you're ready to do them little favors also. They both become deep. Because if you're really with it then you know that the finite is also infinite. And if you're bad then the infinite is finite. This completeness, this holy depth, is the combination of th High House and the low house. Then you can say: When I pray it has to be in a completely infinite way and yet it has to be finite. You know, the holiness of the prayer book -- it's the most finite thing in the world, those words are written up two thousand years ago. But the way I'm praying it has to be in an infinite way. You see what it is: Today a lot of people say, creative service. And it's a beautiful thing. I wish we could make up prayers, but why does it fail. You know why: Becuase crestive service means, I'm praying in an infinte way, you know, but they're using the most finite language there is, right. Because they don't have the holiness to know the secret of saying finite words which contain the infinite, right. I heard this reform rabbi creative service at a meting of the Sisterhood. Its sweet, basically its sweet you know. He wants to say something but the way the said it is not even finite anymore. Just stupid you know. Because between finite and stupid is a very fine line. When you study something its also very deep. Yuo can understand the words or you can -- (eaa6-19) (eaa6-19) [ understand the meaning behind the words, and then the intent behind the meaning, and then the consciousness behind the intent, and then the Divine Programming behind the consciousness -- that was a dash of more_or_less PVK conceptualization sports fans -- just something I tossed in while the coffee was boiling -- and if anyone reads this before 15 Aug '05 please airmail a Jlem Post Int or even a Jlem Rpt to Steve, Campra, CH-6718 ] -- because everything is really infinitee, right. Whst's a good doctor , let's say. A good doctor, if he looks at your nose and he is a certain way infinite he can momish see the way the nose is connected to the foot, right. (eaa6-20) (eaa6-20) { Prooftext: "And de head bone's connected to de -- neck bone, and de neck bone's connected to de -- " etc., ("Ezekiel saw de Wheel" -- Negro spiritual, or so they say } And the way the connection to the foot is connected to the brain and the brain to your whole personality, right. Infinite ways, right. And if he's a finite doctor he'll look at your nose, he says, I'll give you a spray for your nose, right. (eaa6-21) In the same way between people you know. Somoene can tell you a little thing but if you're on the infinite level you hear everything out of it -- you hear everything out of this one word you know. But Reb Nachan is saying one word: Reb Nachmam is saying basically: Since my heart is the place where I fathom G_d, its infinite. Because if it wasn't infinite how could G_d be there. But since I'm living in the world, G_d gave me finite vessels to understand his infinitism. Reb Nachman says: You know the heart is there because real wisdom is in my heart. It's much deeper than the mind. The mind receives from the heart. TRANSCRIBER NOTES: END OF SIDE 1 TAPE 2 ----------------------------------------------------------------- I assume that Tape is long gone. Maybe Ben-Zion at Mevo Modi'in knows of it. I presently have no sense of how the sequence of tapes fits with this sequence -- collection really, I numbered them in the order I took them out of the Witts file drawer, and the Witts were never clerically meticulous -- ------------------------------------------------------------------- END RSC MS. AA6 which was input as =sc_aa6.txt with the notes thereunto Deep6'd to =scsanaa6.txt and thus endeth this Flying Edit =sc_e_aa6.txt the notes thereunto to be Deep6's to =scsaeaa6.txt ------------------------------------------------------------------ sa, Campra, 22 May '05, 13 AIYaR -- malkut sh'b' NETZACH -- 12 Rabi al' Thaanay -- and citizens of the USA, even Jewish citizens, have co-signed a large bill for the Bushies' insults to Islam -- A misty day in the mountains, it takes classical Chinese drawings to appreciate ==================================================================