=SC_AA7 (A)
Final input to be =sc_aa7

Input of RSC xerox manuscript AA7 .
R. Shlomo Carlebach, 26 Dec 1974, Tape 6a "out of 21" 
Transcriber not stated.
No further Ptovenance Info on Manuscript.

[ I assume this talk is part of series given under the sponsorship
and on the turf of Rabbi Leibowitz.  If I recall, Rabbi Leibowitz
has been featured in contributions to reb-shlomo@shamash.com ] 

I am tempted to say that this class is on an elementary level,
that is, given to an audience who cannot be assumed to have the
knowlege of Judaism expected of anyone orthodox.  Because when RSC
metions the 7 sphirot, he implies that some in the audience may
not know what he is talking about.
But then he goes on to speak of tfilin.
And also, apparently this class is one he had lectured to on many
occasions.  Maybe it was part of a mini-course or course that he
gave. 

(aa7-1)
(aa7-2)

This manuscript is listed in my inventory of the Witt collection.
That inventory is included on my Website,
www.geocities.com/sa73122a
This manuscript I xeroxed from the BZ Collection, which he copied
from the HH Collection, which I duplicate of a part of the Witt
Collection.
I think Hatzkala (one of the H's of HH) had it first, from the
HLP.
I am grateful to Miriam Gal-Or for recopying this xeroxes and
mailing them to me at Campra, Airmail Registered.

[ I must say, it's better to transcribe Hebrew phonetically than
in script, especially if you ain't sure of it, and especially if
you ain't adding the nekudot to the script. And especially if your
transcription is gonna be input by some ignoramous like me who
still remembers the Dalet as the piggy_wiggy__tail ]

This manuscript is headed:

1974 MIAMI DEC 26 TAPE 6A (OUT OF 21)

I wrote on the number AA7 when I inventoried the Witt Collection,
ca. 1988 .

I have not looked the Witt Collection since.

The A is in pen, I assume Miriam added it.

Notes will be Deep6'd to =scsaa7n or some such; Caveat Lector,
Hector.  That's your Caveat Tabbycat, Blackhat. 
(aa7-3)

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

EDITORIAL NOTES:

I try to start each line where it's started on the ms.
But sometimes I break it early and start a new paragiraffe, in the
interests of like enhancing clarity.  
And somtimes I alter the punctuation of the ms., because
punctuation is like Dealer's Choice.

I interject smark-alek wisecracks hither and yon.  I'll  Deep6
them to =scsa_aa7        

Caveat Blackcat:  I ain't orthodox and methinks the orthodox ain't
neither.  It's Greek to me.  But I still have Ph.d envy, if I can
find one in the Sears Catalogue.  So in short I try to be entire
accurate in inputting verbatim, Tatum.

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

START MS. P1

It's very strange.  You know, we have like
one G_d, then we have the two tablets, the three
fathers, four mothers, the five books of Moses and
Mishnios.  

So he 

[ Who and where -- questa locus citado -- I would have gueseed Reb
Nachman, but at the top of ms. p4 R. Shlomo says, 'give me [ the
book by] Reb Nachman ]  

says like this.  He says the
more it gets away from --  you know, when water
comes form the well, it's only one drop right.  At
the well it's only one drop.  The more it gets
away from the well the wider the river becomes.

So he says:  
The beginning there is only one G_d.
But then the Rabbenu shel Olam gives us a 
Torah. there's already G_d and the Torah.  Right,
it's already two.  So the two tablets is already
G_d and the Torah.  

Therefore he says the Torah
begins with the letter Bet which is two because
it's G_d and the world, right.  It's already two.
But the Torah itself, the (Heb.) AseR DGTOT begins with
one because the ten commandments, the Torah
brings us back to the roots.  It's again like one.
It beins with an Aleph which is one.  

You know
friends, the difference betrween let's say ABC and
the holy letters is very simple.  Becuase the holy
letters, the letters of the world, are just letters,
by us the letters are also the numbers.  It's a 
---------------------------------------------------------

START MS. P2

very deep thing.  

But then we have the Torah, we
have Israel and we have G_d.  It's already three.
So we have AVRaHaM , YiTzaCHQ  ,  Y'aQoV 
(aa7-4)

who are
vessels for the beginning of Israel which is the
oneness of G_d, the Torah, and Israel.  

But then
he says lie -- it's  like -- but then the mother is -- like a a
child and a mother momish brings it down
to the world.  The mother is really the one who
is putting it down to the world.  
(aa7-5)


So therfoere we
have three fathers but the mothers is already
four because to take this three -- G_d, Israel and
the Torah -- and really bring it down to the world
we need the four mothers.  They momish bring
it down into the world.

But then he says: 
The 
Torah, after we have these people so then what
do you do with it.  You know.  The people have
to live, right.  This is Torah.  So therefore the Torah
is already five.  Five books of Moses which is
the onness of G_d, Israel, and the Torah, and
it's momish here in this world, and 

[ here is a symbol that looks like a double-bunk-bed Euro sign,
and I think stands for 'G_d' ] 

its momish  
here.  So its five.

But then he says something very beautiful:
The world has six corners, right.  Four corners, above and below,
six.
But then there is something, the Torah bringing
---------------------------------------------------------------
#p
START MS. P3

down to the world and there is the Torah momish
penetrsting the world.  This is Gemorah.
(aa7-6)

(aa7-6)
This is Gemorah.
{You can say that again.}

TORaH SheL BaLPeH

[ N.B. -- I am transcribing the Hebrew script the way it's written
on the Ms., which ain't always right. ]

the way we penetrate the
world with Torah.  So therefore Mishnaos is already
six.  Which is very beautiful.
(aa7-7)

(aa7-7)
{ I have no idea what the holy Rabbi is doing in this here
disquisition, but it sure sounds like some kind of riff on that
Passover after-dinner cabaret song called 'Who Knows One' (Echad,
Mi Yodea) .  
(aa7-7a)


Now listen to this -- 
just remember it very much:
G_d is One.  But
G_d gave us the Torah.

It's already two.  The two
tablets.  But then there is the oneness of G_d, Israel
and the Torah.  So it's already three.  These are the
three Fathers.  

But then momish to bring it down
io the world, like a mother, who is really
bringing the child down into the world, it's four.

But then, after you have this, the way they live
the Torah, bring it really down, is five.  But
then the way they penetrate it to the walls of
the world is six.  

It's really good you know. 
Very good to remember.  On a spiritual level.

What is this 'the four corners and above and below': 

He says above is what I believe in.  This is above right.  This is
the one which is 
above.  

Below the last one is sedar Taharis
how to purify that which is impure.  That
which fell under, I an still fix it.  So the
six, taka a gevalt you know.  

Give me
----------------------------------------------------------------
START MS. P4

Reb Nachman.  Let's learn something strong you know, before we say
good-bye to each other.
You have to know:

Everything is a combination 
of two things.  Everything is a little bit revealed,
and a little bit hidden.  G_d is a little bit open
and a little bit hidden.  When you see the world
you know there is one G_d, but what do you
know about G_d.  Just know a little.  The utmost,
the real real thing is always hidden.  The same
about people  What do you know about people.
You know a little bit.  You can look at them,
you see them, hut the greater part is always
hidden.

But you have to realize someting very
strong.  hwat you see is only the outside.
It's not that you know a little bit of the
inside, but the great part of the inside -- [ is hidden ].
The truth is, whatever you know, whatever
you see is taka very schvack 
(aa7-8g)


it's only the
outside of the outside.  

But what a person
has to do in this worrld is to get to the
inside.  Always find the secret of it, the
deepest depths of it.

How do you get to it:
Now listen to this.  Very very deep: 

Reb Nachaman 
says:
What's the whole thing of davening:

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

START MS. P5

What's the whole thing of praying.  When I pray,
when I pray I want to get into the depths of
something right.
(aa7-9)


Learning is, something that
is open.  I see the words, I understand, its open.
Praying is, for that thing that is not open to 
me.  

So when I pray, he says, momish, I have to -- but yet in a certain
strange way
I pray with words right.  So the words are
open but what I'm putting in is hidden.  

Ten people pray.  Everybody says the same words.
And yet one is really praying, inside praying,
and the other one is just outside praying.
(aa7-10)


So
he says:
You have to tie your thoughts and
the depths of your soul to your words and
when you pray them something happens to
you because you're tying the inside to the 
outside, and the outside to the inside.  So then
when you pray someting happens to you 
that, that which was hidden for you before
comes a bit more revealed to you.  

So he says:
G_d wants to give you everything 
in the world.  G_d always wants to flow
the flow of great sweetness and and and 
goodness from Heaven but you need
----------------------------------------------------------------

START MS. P6      

vessels for it.

Then he says something way out:
(aa7-11)


I think we learned it one time.  He says:
The
name of the vesseL is I. 

See, we always thihk,
you know it depends how you say the word
'I' right.  When you say the word 'I' on
a very low level, it's a very bad thing.  But,
you have to think of it in a very deep way.
G_d created me you know.  

Without getting 
involved:  According to some, the highest greatest
level is if I completely annihilate my 'I'.
(aa7-12)


But this is not according to us.  According to
us if you change your unholy I to be become
this really holy I which is really the vessel
for what G_d wants to give me.  Because G_d
created me that I am not Rabbi Leibowitz, Rabbi 
Leibowitz is not I.

[ I assume this talk is part of series given under the sponsorship
and on the turf of Rabbi Leibowitz.  If I recall, Rabbi Leibowitz
has been featured in contributions to reb-shlomo@shamash.com ] 

I am not YiTChaQ, YiTzChaQ is not 
I, right.  So the utmost, my utmost vessel for
what G_d wants to give me is that I'm
momish I right.  I'm momish what I have
to be.

So he says like this.  So he says:  
ANI
s threee letters, A (Aleph), N (Nun) I (Yud) .  A, Aleph, comes
from the world aleph you know, learning.
Aleph means learning.  N (Nun) comes from 
[ symbol, maybe for 'G_d']  words becase 
(?) MROT YNN ShM?I?
[ transcriber inserts '(?)' here ]  
[ xerox transcript unclear on 3rd letter from right of this 3rd
word from right ] 

Nun N comes from words and Yud Y is
-----------------------------------------------------------------
START MS. P7         

my thought.  I'm a combination of three things.
The dePths of my I is a combination of three
things.  My thoughts, my words, and that
deepest depths of me which always is the beginning
of learning.

I want you to know something very very deep:

You know Aleph is the very first letter.

And the question is, this is from RAV KOOK:  
The truth 
is, with one letter you can not say a word.
You can not form a word with one letter.  You
need at least two lettes, right, to form a word.
How can 'HE' teach you something with one
letter.

But he says:
Thaere is some kind of lesrning
going on with one letter.  This is the holiness
of us.  The aleph we're learning with one letter.
This is the deepest depth of lesrning.  Not letters
with worfs, not teaching with words, but teaching
with letters.  
Xou know its very deep you know.

             
[ So this is Larry Kushner's Book of Letters -- Sefer Otiot.
Sefer Otiyot, The Book of Lettes, A Mystical Alef-bait , by
Lawrence Kushner, Jewish LIghts Publishing, Woodstock, Vermont,
ISBN 1_879045_00_1  Copyright (c) 1975 and (c) 1990 by Lawrence
Kushner.  lst printing Haper & Row, NY 1975 PJ4589.K8 492.4'1'1]
(aa7-13)


Like when you teach children you teach
them the aleph bais, A B .  Sadly enough
some of our parents nebach never had the 
pleasure of teaching their children Aleph Bet.  You know
they don't know what they're missing.  They
think they're teahcing them everything in the
world but they don't know what it is that
the holiest teaching in the world to teach them
-----------------------------------------------------------------
START MS AA7 PAGE 8 

the letters.  Not a, b, c, please don't mix it up.  A b c
is very cute and sweet but's not Aleph-Bet-Gimel-Dalet.

Aleph Bet you know.  You know what it is to
teach a Jewish child Aleph.  Holiest thing there is, right.
One letter.  Gevalt do I know.  Gevealt do I know
G_d when I know this one letter Aleph, right.
Deepest depth there is.  I wish I would know G_d
now the waY I knew 'HIM' when I knew this
one letter Aleph.  ReaL 'soul learning'.  Not mind
learning, soul learning.

So this is, I am a cobmination
of this, the first thing Iearned in my life, Aleph.
Naturally on a mind level I didn't  now anything.
So you know one letter, what do you know.
But on a G_d level I know the deepest depth
there is beause aleph is the beginning and you
know the beginning including everything
after that night.  

Ok, you can explain it
in your own way.  Everybody in his own way.
I don't even want to explain it too strong because
got to leave it up to your own imagination.

ANI is three things.  The first letter I learned.
The first thing I learned.  The second thing is 
my word, and my thoughts and then
momish it flows down into me.  These are
the three vessels I made.

Ok now listen
_-----------------------------------------------------------------

START MS. AA7 PAGE 9

to this.  My thoughts, the ANI of me, the inside, my
Aleph is completely hidden irght.  The utmost hidden.

You know what happens when you teach a little baby
Aleph, You touch the most hidden thing in a baby
right, in a child.  Cause you're not touching their
minds -- ok, they'll remember this is Aleph.  The deepest
depth there is, right.  Or sometimes you know
it doesn't have to be a baby in years, might be
a baby in knowing, right.  You can take anyone
in the world and tell them you know momish
vista(?) yid you know.  It's true you're a little
yidalah.  Teaching the Aleph of Yiddishkeit.  So deep, 
right.  I don't know why.  I don't understand
it.  My mind maybe isn't with it, but
I know I'm a Yidalah, right, that's my Aleph.  Deepest
depth there is.

And then my thoughts, this is
already a little bit more revealed and my
words, which are momish revealed, right.  So I
am a combination of these three.  So when I
pray, the most important thing is I have to 
take all those three together 
[symbol.looks like a scorpion facing left doing chinups in a mud
puddle ] 
right.  I have to
pray with my innermost secrets, right.  This 
one thing which connects me to G_d, my
Aleph.  I have to pray with my thoughts
and I have to pray with my words.
(aa7-15)

(aa7-15)
{I'm darned if I not what this Aleph is that RSC is talking about.
PVK speaks of an innermost part of the self that can never be
sullied.  So maybe that's it.  
That is also the morning bracha, "the soul which THOU has given me
is pure" }

----------------------------------------------------------------
START MS. AA7 PAGE 10 

Then I'm a vessel.  

And you know fsriends it goes
without saying this is just so deep, you know:
It's also between me and people.  
I don't have to tell you. 

Sometimes my whole communication
between me and people is on a word level.
Sometimes I commuicate on a thought level and
sometimes my two -- Alephs meet you know.
The two Alephs.  

And again, two alephs never
make a word, you know.  Some people think, you 
know, this two --  tremendous couple because they're
a good combination, make a good word.  That's 
a very low level of combination, right.  The real
combination of those two Aleph's you know, are 
one aleph.  Very deep kind of Aleph.  

I don't know if I make myself clear.  I hope I
didn't.  Praise the LORSD.

Let's learn a few
more minutes --
This is a very long Torah we'll have to finish it tonight:

It says:
Mi Ha_AISh Ha_ChoFeTy ChaYIM / AoHev YaMIM L_RAOT tOv
Who is the man who wans to live. 

[ But more literally: Who is the man who desires life, loving days
in which to see good. ]

He
loves days -- just rmemeber the words -- he loves days, to see
good.  

Just
remember something very deep.   There is such
a thing as loving life, loving this, loving
this.  And there is a very high level which
----------------------------------------------------------------
START MS. AA7 PAGE 11 

is called lvoing days.  We'll comt to it in a 
second.

The essence of everything is, he says:
Everybdoy has to pray and ask and
cry for peace.  There should be peace beween
Israel.  

You know we know the truth is if all
of Israel would be peaceful among ourselves,
then it would emanate peace to the world.  But
then before that I can not have peace beetween
me and Yitzhakil unless I am peaceful and
he is peaceful then we both meet, then there's
peace between us.  But if he's torn 
[ ns, reads 'turn' y'all ]
apart and I'm
torn [ ditto] apart, so when we two meet you know,
there's an explosion.  

So therfore he says:
There has to be peace between me and my own emotions.

You see everbody has, without geting involved,
everybody has seven emotions.  One is
love, strength, beauty, eternity or victory, 
honor, foundation and kingdom. 
(aa7-16)

(aa7-16)
[ RSC here gives in translation the 7 lower sephirot:  chesed,
gvurah, tiferet, netzach, hod [ more often translated 'splendour'
than 'honor', although the latter is also supported in biblical
use of the term  -- eg 'hodor '' ki tov -- ki l'olam Chesed:o' ]

And don't
ask me now but if some of you friends don't know what I'm talking
about then tell me,
we'll learn about it tonight.  


But everybody
knows we have all kinds of emotions, right.

Let's take just those two emotions, love
and strength, or a little bit hatred.  A little
bit pushing off, strength right.  And if I
----------------------------------------------------------------
START MS. AA7 PAGE 12

don't know exactly when to love and when 
to push away; when I don't know when to
talk loud when to talk soft, I never know, I'm
not peaceful, right.  

You know, sometimes it's
very strong.
Imagine I talk to may baby, I
don't know how strong, got to tell them
something very strong.  How strong am I suppossed
to say it.  Am I supposed to yell.  Am I supposed
to say it soft.

I walk into a grocery store.
Sometimes I say (very softly [transcber's note]) can I have some
herring.  You know, sweet.  He'll take somebody
else before me, right.  Then I'll stand
there like a dope in line for four hours and
each time the line moves I say (very sweet, quiet [transcriber's
note])
can I have some herring.  

And then I will
say, listen I'm talking with so much love, but
this is not the place.  This graocery store is
making a living from selling ham.  You got
to say it with a lot of strength.  Listen!  Give me
my herring!  I want to go home.  That's it.
If not I'll go to another store you know.

There is a time to say it soft, there is a 
time to whisper, there is a time to talk
loud  OK, I'm saying it on a low level
but everybody knows.  There as to be
----------------------------------------------------------------

START MS. AA7 PAGE 13

epace among my emotions.
(aa7-17)

Now listen to this
This is something very deep.  You know, I think I
told you once that:
You know, when we put on 
Tfilin we wrap the tfilin seven times around
my arm which is to tie my seven emotions
to G_d.  

You know what the tfilin does.  The
tfilin does:  Whatever I do, I do with all my 
emotions.  

Most people do everything with one
emotion.  The other emotions just stand cold.
And the other emotion revolts, you know.
I sit there and whisper.  So then my emotion
strength will say, why didn't you involve me
also, you know.  I walk home, I say, I should
have yelled.  You know why.  Becuase my 
emotion strength was not involved in what
I was dong, gets angry at me.  It says
listen brother, I'mn here sitting in your heart
waiting for some action, why didn't you  
take me out also.  

Or I meet my friend
and I yell at them.  Then my emotion love
says to me, listen brother, you have me,
why didn't you take me along, right.  I come
home and I'm torn aprt.

Tfilin is, not 
only I'm tying my seven emotions to G_d,
when I put on tfilin I say everything
-----------------------------------------------------------------

START MS. AA7 PAGE 14

I'm doing will be with all seven emotions.

You know how beautiufl this is.  Whatever i do 
I do with all my heart.  With all my heart,
right.

You know what peace means.  I do
it with all my heart, with everything I have.  
Because if I do it with all my emotions together,
then it's 100% peaceful.  Then there has to be peace
not only between me and my own heart,
there has to be peace between me and what's
happening to me.

You know everybody is ready 
to fly high when everything goes right.
How do you react when, G_d forbid, something
goes a little bit wrong sometimes.  How well
can you take it.  How well can you take
when someone insults you, you know.  How
well can you take when someone spits at you.
(aa7-18)


Or when someone ignores you, how well can
you take it.  How much inner strength do
you have.  How much are you depending on
the outside world.  And if you're depending 
constantly on what othes think of you, you
know.  

Imagine I walk home I'll be crying,
you know, somebody called me a creep.
So mazaltov.  You know.  So someone 
called you a creep.  Most probably a creep
-----------------------------------------------------------------
START MS. AA7 PAGE 15

a creep called you a creep.  Like most people, when they
call you names, actually they tell you their
name, right.  They really just introduce themselves
you know.  So what are you angry.  Tell
them your name back, right.  Someone calls me
a creep.  I say my name is Shlomo.  Mazaltov.
You told me my name, I'm telling you my name.
(aa7-19) 



You know, but the question is always
how much inner strength, how much peace
do I have inside.  

And then also, the deepest
depth is how much is peace between you and 
G_d.  All the time.  How much are you aware
that whatever happens to you is from G_d.
How much are you with it.  
(aa7-20)


So therefore he
says something very beautiful.  TORaH is called
BChNH ShOvShO V Shalom  [transcriber marks this phrase (?) ]

What's the deepest depth of learing Torah:
Listfn, I can get myself a little book by Dale Carnegie, how to
treat friends right.         
(aa7-21)


What do I need the Torah for.
But Dale Carnegie is very sweet but, without
saying anything bad, you know, he was one
of the most, you know.  Everybody knows in 
his own office the way he was yelling at people.
Throwing his secretaries in and out the whole 
time you know.  So his own hook didn't
---------------------------------------------------------------
START MS AA7 PAGE 16

help.  I guess he couldn't afford to buy his own
book.

But you know what it is, all those great
people you know.  You and I know the truth.
All those spokesmen in the world for peace,
for ethics, for loving, they themselves were the
most messed up people in their onw lives, right.

Someone told me, I 'm going to this marriage
councellor and he is getting his seventh
divorce, but he really knows a lot aobut
marriages, you know. So what good is
that, you know.

But anywa, the Torah is 
called GRL  ShIvShNO ShaLOM .  The holiness of us is, that
our holy people didn't just talk about it.
They momish were.

You know the Baal Shem 
Tov says:
Anybody who says something and
he doesn't do it is like idol worship, right.

You can not pronouce G_d's NAME, you
can not pronounce G_d's teaching unless,
unless it comes form the depths of your
life, right.
(aa7-22)


So therfore he says:
Therefore the tzadikim are called peace, and the Torah is
called peace.  And therefore Isreal, the deepest 
depth the name of Israel is called peace.

But then something else.  What is called bineg
at peace with G_d.  Peace means its 
--------------------------------------------------------------
START MS. AA7 PAGE 17
                             
always right.  I can not say to you listen brother
one minute lets be peaceful, the other minute
lets have a fight.  Peaceful has to be comes from 
such a high place, It has to be all_encompassing.
It has to be always right.  Becazuse it comes from
a very high place.  Anything which comes from a
little place can be for a minute.  The higher it
is, the less it can be cut off, right.

He says:
     What does it mean that there is peace between me and
G_d.  
He says that:
     I'm aware that I'm in
G_d's Presence all the time.
     If I say to G_d, I feel very close to you when I doven, when
I pray,
when I learn, but I really forget you when I
do my business, I'm sitting in the stock
market looking at those numbers coming up;
brother G_d don't disturb me.
You know, that means there is no peace between me and G_d.
There is no oneness between me and G_d.
(aa7-23>
 

{ This constitutes a commentary on the passage immediately
following the Shma -- that one should have the Divine Unity not
merely in mind but also in heart and soul at all times, in all
situations. }

Then he says:
     How do you feel when you eat, you know.
     If a person says , I'm very much aware of G_d on Yom Kippur,
but wow when I come
(aa7-24x)

home                         
(aa7-25)

my wife puts a steak on the table, you know.  Like he says,
everybody is dead when 
I eat my steak, you know.  So there isn't
much peace between you and G_d.

So he
-----------------------------------------------------------
                            
START MS. AA7 PAGE 18

says you have to know that G_d is momish
(aa7-26)


all over.  And G_d is hiding 'HIM'SELF behind
a lot of things.

And therefore, he says:
The Gemorah says:
If someone asks you, where is 
G_d, tell them G_d is in Rome, G_d is in Edom
G_d is in all those places which is the most anti__G_d,
G_d is right there.  

Therefore he says 
[ so this is Reb Nachman's commentary on the preceeding passage
from Talmud ]:

If
someone asks you where G_d is you have
to tell them G_d is right wherever you
are, this is where G_d is.
(aa7-27)


(aa7-27)
[ And that would be supported by the rabbinic commentary on the
passage in Genesis where the angel says to Hagar, the LORD will
see the boy where he is at. ]

And from there 
you can cleave to G_d .
OK.

So therefore he
says:
there is such a thing as 'loving days'.

[ This returns us to commentary on the passage from a Psalm, "Who
is the man devoted to life, loving days that he may see good."]

Whst are the two days.  
(aa7-28)

(aa7-28)
[ This seems to be taking 'yomim' not as plural, which it would
seem to be, but as the unusual grammatic form, dual . ]

There are two days
in the world.
And here we come to the crux of the whole Tora_la:
There are two days.
There are good days and there are bad days,
G_d forbid.
(aa7-29)


There are days when G_d is open
to me you know.  G_d gives me everything
I need.  But then G_d forbid there are days
when G_d is hiding
(aa7-30)


and I momish think
gevalt where is G_d.  What do I have to do
you know.  

You know it's like meeting a 
friend who is completely masked.  Then I
tear off the mask and I say brother I
recognize you.  

What do I hsve to do 
(aa7-31)


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

START MS. AA7 PAGE 19

G_d forbid when something goes wrong.
(aa7-32)

I so to
speak have to tear off the mask from G_d's face
(aa7-33)

and say G_d I know its YOU.  Takes a lot of strength.

Then he says somethng very deep, then we'll have to make a little
stop:
He says:
Everything what happens to me is lettets.  Even 
in my own thoughts you know G_d forbid
something goes wrong you know.  Then you have
leters in your head, right.  It says ksvais, let's
say we lost the white bag.  So, the letters
I lost the shite bag are in my head, right.
So I have lettere.  But they are dark letters,
right.  But what I have to do, I have to be
on the level that I should hear G_d's voice
behind those lettes.  G_d saying them.  It's a very
very deep thing.  He says the secret of a human
being is that he should, we are forming the
letters.  When something good goes we have
letters.  And G_d forbid something bad we have
also letters.  But the secret of it is that I
should hear G_d's  

TRANSCRIBER NOTES:
SIDE 1 OF TAPE ENDS
START SIDE 2 OF TAPE
[ EVIDENTLY SOME TEXT LOSS ON TAPEFLIP ]

 ... Kvais, send me this, send me this.
who cares. when you read a letter form
somebody you love very much , it's while
(aa7-34g)
(aa7-35)

{ I have not idea what R. Shlomo is talking about here.
The first step is to identify, input, and translate the passage
from Reb Nachman under discussion.

-----------------------------------------------------------------
START MS. AA7 PAGE 20
Next note 36

you read the lettes you hear the person saying
them.  Takes a lot of closeness.  So the secret of it
is, the first thing is you have to love days.  You 
know loving means close, right.  You have to
get close to those two days.

How do I get close
to those two days, the good days, and G_d
forbid the not_so_good days.  Have to be so
close that all those letters, momish, I hear G_d's 
voice behind it.

RABBI LEIBOWITZ:  Do I have to like those days too.

RSC:
I don't have to like them but you know basically
we'll come back to it later, its a little bit like
we were talking about last night  HatTT Ha_DINIM
[ Transscriber marks her/his Hebrew script with (?)   

We'll come to it in a second but I know
what you mean.

Now he says something deepest
depths.  And really just liten to this one sweet 
thing.  I tell you something very deep:

Imagine 
someone asks me a favor and I tell them,
I senf them a letter, I'm sorry I can't help you.

Listen to this -- I read the letter, hesrtbreaking. 
(aa7-36)


(aa7-36)
[ RSC has just switched sides in this dramatic dialogue, from
sender to receiver. 
One should note that he brought to his lectures a fine dramatic
sense, so his illustrations were at times enacted dialogues. ]


But imagine if I could hear the voice of 
the person I love so much saying this
to me, oy, can't help you.  It doesn't
hurt so much anymore.  Because, you
know, there's so much behind it, right.

[ And this is the halachic teaching, from <Kitzer Shulchan Aruch,
that one should give with words of encouragement, and even if one
cannot give, one should offer words of encouragement.]

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


START PAGE 21 OF MS. AA7

So deep.  And I'll tell you someething very very 
deep.  In the deepth depths there is:

Now this is 
HaTohas Hadinim (Ha_MToQaT Ha_DINIM )
[ Transcriber puts a (?) after the transliteration, which don't
match the first word of the Hebrew ]

Although we have to learn it
again tonight:

Imagine I walk up to a 
rich man I say say brother, can you please give
me a loan of thousand dollars.  He says
absolutely not.  He cuts me off, right.  I'm not
going to argue with him.  OK, imagine I'll
ask my best friend can you please give me
a loan of a thousand dollars.  And he'll say
I wish I could help you, but right now I
can't.  Then I will say listen, maybe you have
somebody else who could help.  I'm still arguing,
we're dealing right.

{ Gvalt, it is snow snowing.  16 May '05, Campra, chesed sh'b'
NETZACH  19:00 .  Apt to last to morning, and sure will look good. 
Today it rained pretty steady, darned near the first heavy
precipitation since the snowfall back in early November. }

May[be] we can do somthing.
Maybe you can help me in another way.  You 
see, Ha_LUChoT Ha_DINIM 

[ above transcriber writes, barely readable, HaMTQoT ?Ha_DiNIM? ]

is, the depths of the secret
Ha_LUChoT Ha_DINIM 

[ Transcriber writes above Ha_LUChoT , HaMTaQoT -- I have
transcribed the letters  and guessed at the nekudot ]

is, we were learning last night,
don't cut yourself off from G_d at that
moment.   Something goes wrong, and you'll
just see the letters, right.  Something went
wrong.  If you see the letters without hearing
G_d's Voice, so you're cut off, right.  G_d is
angry at me -- I'm angry at G_d.  Forget it.
But if you hear the voice behind it, right,
it's momish like the Torah.  
{aa7-37}

This, the holiness
---------------------------------------------------------------
START PAGE 22 OF MS. AA7

of the Torah is, because every word I'm learning 
I hear G_d's Voice behind it.  This is the
greatest peace, right.  It's not a book.  It's not
letters.  SomeOne is talking to me, right.

   Imagine 
I lost this white bag.  If I could momish hear
in my head G_d is telling me I'm sorry,
you know, you have to lose this white bag. 
So then I say please G_d, you know, can't YOU 
make an exception.  Maybe YOU can give it back
to me.  Ah, you know, just do something for
me you know.  
(aa7-38)


I'm still in contact.  It doesn't
hurt so much, right.  
(aa7-39)

And then I say you 
know, kvais, I can argue you know, I can
argue my way out, I'm still in touch, right.

     And then he says, this is the deeepest depth of contact I
have with G_d. 
(aa7-40)


     That means
on those G_d forbid not_such_good days I
get much closer to G_d.

    You know, listen to 
this:
   I walk up to somebody and say listen
give me a loan of thousand dollars.  So he
says here you have a thousand dollars.  I'm
very thakful, right,  But there wasn't really
anything going on between my soul and
the soul of this person.  
(aa7-41)


But imagine
first a person says I really don't have
----------------------------------------------------------------
                             
START PAGE 23 OF MS. AA7

it right now, but they're so sad.  I wish I could
help you and then, we're trying to figure out
maybe we can do something.  Then I really see
how much this person cares, right.  
(aa7-42)



Because at
this point he doens't have a thousand roubles 
right. 
(aa7-43)  


He really wants to help me.  Because 
if G_d, G_d forbid, does something which I don't 
like, [ it is not that ] 'HE' doesn't want to help me -- he wants
to
help me the utmost.  But at this moment I
was no vessel for good things.  And maybe
while I'm arguing with G_d, while I'm 
MINChIN Ha_DIN 
[ Hebrew script unclear in Ms. ]
, while I'm sugaring up the whole thing,
I make myself into a vessel.  And maybe
something will happen which is even much
deeper.  Much much deeper than that.  So it says
MI HaAISh HaChoFeTz ChaYIM 
[Who is the man who loves life]
if you want to 
taste life all the time, AoHev YaIMIM
, you have to
connect yourself to those two days.  Don't  ever
disconnect yourself because the letters are not
so good, you know.  Read the letters, but then
connect yourself and be right back into it.

L_ChaYIM, Yidden.  Mazal Tov.  Ha ha Ha.  Tonight we
got to learn strong.  Ha Ha Ha. 

{Eliahu Gal-Or said:  When a Belgian laughs, he opens the corner
one side of his mouth and says, Ha.  And then closes it.  
A Belgian does not want to appear over-emotional. }

TRANSCRIBER NOTES:  TAPE ENDS.
----------------------------------------------------------------
END MS. AA7
END INPUT OF =SC_AA7, more or less.
NOTES DEEP6'd to =scsanaa7
---------------------------------------------------------
sa, Campra, 17 May '05, gvurah sh'b' NETZACH , 8 AIYaR , 9 Rabi'
al Thaanay -- a clear cold evening, high clouds, stars out after a
day of rather heavy reain

================================================================