=scB16ba
R. Shlomo Carlebach / Typescript B16b / Version a
Headed only:  Purim, 1/27/72
Pica Typescript
Handwritten edit marks of a quite a crude sort, Mort
I HAVE IGNORED THOSE EDITS AND REWORDINGS IN THIS INPUT.
I INPUT THE ORIGINAL TYPESCRIPT TRANSCRIPTION.
Transcriber not noted
Place of teaching not noted
-----------------------------------------------------------------

Working docname:  =scb13# , where # is sequential version number.
Final title to be:  sc_b13
Notes to be Deep_6'd to =scsab13

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

I am greatful to Miriam Gal-Or for having responsibly mailed me
this and the other RSC manuscripts and typescripts in my Moshav
Mevo Modi'in Collection in Doberdane Estates House #101,
which is a copy a BZ Collection, which is a copy of a Collection
held by HH, who maybe originated it from HLP days, and which I
copied from the Witt Collection, as any fool can plainly see and
if you don't you ain't no fool, Mule.

This is a typescript, not a manuscript.  It seems to have been
typed on a manual typewriter, not an electric typewriter. 

It was typed PICA -- 10-pitch, 
But about 75 characters per line.
That gives you a 7.25 inch Line Lenght, on 8.5 x 11 inch paper,
but whose counting.
Leaves you half-inch margins on each sides. 

In my EinsteinWriter input I will try to preserve Line_Length and
Line-endings.
That facilitates proof-reading.

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

SO OK, HERE'S AN EXCERPT FROM =inv0494a
This lists the Full B Series.

** YOU CAN SEE THAT B16B IS LISTED AS 14 PAGES, BUT I ONLY HAVE
PAGES 1--13, WITH PAGE 14 MISSING.

    6/90:  All but B22 returned from ZF to HS, both Meor Modi'in
DUPLICATE COLLECTION J. WITT BOX #5 4/94 
   With the following exceptions:  B7!, B14, B15, B18, B21, B25,
B27

B1	 4		6/22/69		Concert at Adath Israel
B2	 8		6/22/69
B3	 6		6/23/69		
B4a	 4		3/25/70		Teach-In
B4b	 7		3/25/70		Teach-In
*B5	 5		7/8/70		"Cassette of Maxim Bernice"
B6	2 + 1		7/8/70		"Giving existence"
       Includes HH33f
B7	61!		7/8-9/70		with Topical Table of Contents
B8	11		12/19/71		last night of Channukah
B9	12		12/20/71		"Rav Houtner"  Dec. 20, 1971
B10	 3		12/21/71	tr. by Donna, House of L&P Yeshiva, 
					21 Dec. 1971; on Reb Shmuel Shlonamer
B11	 5		1/4/72		R. Nachman on Dreams
B12a	12		1/13/72		From R. Nachman
B12b  1			1/13/72		On Purim
       @INPUT as D:\BOOK3:pur12b; editted excerpts input as
eeb20pur
B13	 9		1/17/72		morning  = JW18 = HH21
B14	 4		1/19/72                   = JW15 
B15	 7		1/27/72		PM       = JW18 = HH21
  Excerpts in sh_topic
B16a	 2	1/27/72		"Good Purmim!" story
       From Connections I(1)
       @INPUT C:\BOOK:gutpurim
B16b	14	1/27/72		Purim
B16c	10	1/27/72 
B17	24		1972		Pesach 1972
*B18	11	3/16/72		AM (Incomplete)  = JW21
B19	 7		6/22/73		AM  xt, page 1 faint
B20	 4		2/27/74		Brandeis  2/27/74
       @Editted Excerpts on Purim input as D:\BOOK3:eeb20pur
UNDATED XEROX TYPED TRANSCRIPTS

B21	10				On Pesach      = JW19
B22	18				"in Grunwald"
B23      3				Secret of Dying  = HH37f
B24	11
B25	26				"Side 1 of Cassette"  = JW17
B26	10
B27	14				"From Emes V'Tzedek" = JW14 = HH5
   INPUT = sh_jw14.ein
B28	pp2			Dinna
B29	 8	xm		Haskala	Tues June 30 [1974?] "...my soul,
                                   my soul, please remember..."   

         @INPUT C:\BOOK:b29.ew8

=================================================================
========
(b16b-0a)



(sa, Campra, 6 Sept '05, "in the wee small hours of the night",
but getting on toward dawn -- 2 Elul )                             
    

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START INPUT OF PAGE 1 OF RSC XEROX TYPESCRIPT B16B
R. Shlomo Carlebach speaking on Purim, et al. -- 1/27/72 
(ie, January 27, 1972 )


Essau was actually the first born, but the real real real first
born
was Yaakov.  The Midrash says:  Because Esau was coming out first,
that means Yaakov ...

[3-dots typescript, presumably indicating , not an ellision of
text, but merely a pause, possibly because the Rabbi had swallowed
a fly and had to wait while the chevre telephoned for a posek on
its kashrut. ]

If you put two things in a closet, which do you
take out first.  The thing you put in second.  The Midrash says
that
Yaakov was conceived first, Esau was conceived second, therefore
Esau
came out first.  Really in the deepest depths, Yaakov was the
first.
(B16b-1a)


So it's like this.  Evil comes from the beginning of the world. 
The way
G_d created the world is in such a way that G_d's light is not
shining.
Yaakov comes from beyond all that.

Amalek comes from the beginning because he comes from that place
which is void of G_d.  But the truth is that Yaakov and Esau come
from before
that.  On Purim suddenly the whole world is filled with the way
the world
was before G_d created the world.  On Purim a gret light is
shining
from such a high place, which is higher and deeper than all the
holidays
in the world.

He says someting very deep:  

[ SOURCE:  I have no idea, but best bet is Reb Nachman's Likutei
Maharan.  As far as I can tell, in general when RSC says 'He says'
without saying who says, it's Reb Nachman who's he. ]

He says, The world knows of either
humlity or of pride.  The truth is you need both. But you have to
know
when.

We were learning that even anger is a very holy thing if you know
when to use it.
(B16b1b)

(B16b1b)
[ And again, this is PVK, 'moving from rage to outrage'. ]

All the emotions in the world are very holy because
G_d gave them to you, you just have to know when to use them.

So the 
world thinks either you are a shmendrik, you are always humble, or
you
are always arrogant.  Both are wrong.

On Purim we get so high we don't know the diffrence between Haman
and Mordechai, whIch means we don't
know the difference between arrogance and humility, because both
are holy.   

[ No; it's pride that is holy, not arrogance.  In Aristotelian
terms, pride and humility are virtues, whereas their attendand
vices are arrogance and -- oh, pusilaminity of whatever you call
it, I guess.  Believe me we got that here at old Campo Zenith,
with all those spiritual New Germans -- they all play follow the
leader, only they wrap it up in New Age shmalt.
I want to say, every virtue has two attendant vices, of excess and
of deficiency, both are shadow, left and right of Adam Kadmon
maybe, but then Adom Kadmon needs have infinite bodies to match
the infinite Divine Attributes, of 99 Names of ALLAH or whatever.
Only it ain't that clear, I mean, the vice that is the excess of
the virtue of Humility is Schmendrikheit, the Human Doormat and
all that, but what is the defect of humility.  And Arrogance is
the vice that is the excess of pride, but what is the deficiency
of pride -- again, it seems to be Schmendrikheit. 
Oh well, let the Ph.d would_be's go play in this muddle_pie, a bit
of ordinary language analysis never hurt anyone. ]

Both are holy.
On Purim we are on that level, we know excactly when to be
humble, and we know exactly when to be proud.  

The truth is, that to be a
servant of G_d you need a lot of pride.  

Reb Nachman says:
Even to pray to G_d needs a lot of pride.  That means I am
standing before G_d and I am
demanding, Please G_d, listen to me.  A lot of pride, but this is
holy
----------------------------------------------------------------
START PAGE 2 OF RSC TYPESCRIPT B16B

pride.  Then you must have holy humility.  Not shmendrik humility.
Not stupid humility which is what we mostly have.  You must have
holy
humility.  The people who have holy humility are the strongest
people
in the weorld.  If you know exactly where to use your humility
then you
know exactly where to use your pride.

Remember I told you, from Reb Nachman, you have 50% humility and
50% pride.  If you use up your pride
in the wrong place, then it is used up.  You have that much soul
strength
to be proud, and that much soul strength to be humble.  

Let's say I
have 50 cents.  If I use it up to buy the wrong thing, then when
it comes
time to buy the real thing I don't have it.

On Purim this great thing is
shining that we know exactly that pride stops being evil, and
humility                                       
stops being completely out ...

[3-dots typescript, presumably indicating, not an elision of test,
but merely that the Rabbi took a quick trip up to Macey's astral
Mezzanie to check out the blue_plate__special ]

that I can't reach it.  Everything is holy
on Purim because I know exactly when to be humble, and I know
exactly 
when to be proud.

The greatst evil in the world is sadness.  Why is the world not
becoming better.  Or why I as an individual, why am I not being
better.
Because I am filled with sadness.  Maybe I am sad because of what
I did
yesterday.
[B16b-2a]  

Or maybe I am sad because of what I want to do tomorrow.
It doesn't matter.  In the meantime I am filled with sadness, and
this
is the greatest evil in the world.

All the secular teachings of the world -- 
do they fill you with joy or with sadness.
(B16b-2b)

(B16b-2b)
[ Well, in general, neither.  J.L. Austin said that. "Lets us pay
less attention to 'The True and the Beautiful' and more to the
dainty and the dumpy. 
Wittgenstein said it too, implicitly:
Let us have no more black_and_white dichotomies, "glory be to G_d
for dappled things" as G.M. Hopkins said -- ]
      
He says, The trUth is, all
the things which we are learning on a secular level make you sad. 
Do
you ever see kids walk out of school saying, Gvalt, what I am
learning.                                               
(B16b--2c)                                     

Doesnt turn you on.  Doesn't put joy into your hearts.  All the
teachings
of Amalek, all the teachings of evil fill you with sadness.
(b16b-2d)	

And he says something like this, also Very beautiful:
Reb Nachamnn goes very strong that:

There is such a thing as good manners which have their roots in
the
-------------------------------------------------------------
                                       
START PAGE 3 OF RSC TYPESCRIPT B16B

evil of the world.  Good manners with absolutely no meaning.  With
nothing to it.                    
(b16b-3a)

(b16b-3a)
[ Cf. HIK (1016):  Politeness in words and politeness in deeds are
two different things. ]

The Germans, when they sent the Jews to the gas chambers, would 
say Bitte, please.
(b16b-3b)

Please go into the bas chambers.
(b16b-3c)

So they think those are good manners.  It has absolutely no
meaning.  A murderer says, would you please step over here, I want
to knock off your head.  Why do you 
say please.  Why do you pretend to be divilized.
(b16b-3d)

(b16b-3d)
[ Amnesty International brilliantly exploited this hypocricy, by
appealing to the feigned better nature of some of the most evil
men in the world, in the wording of the Urgent Action letters. ]

So, there are good
manners whole roots 

[ typescript sic, 'whole roots', but I think typo for 'whose
roots']

are in the evil of the world, and then there are real
holy manners.  Holy Good Manners.  When somebody walks through the
door
I might say Yeah, I'm gald to see you because of good manners, but
it has
absolutely no meaning.  Or I can say it becaue I really mean it. 
Not
because of good manners. 
(b16b-3e)


(b16b-3e)
[ The goyim often assume and say that we Israelis are rude, but
that is ridiculous.  Why, the very notion could only be conceived
by an absolute idiot. ]

He says someting very strong:

On Purim we
get drunk.  According to good manners you shouldn't get drunk, but
what kind of manners.  It depends on what level we are drunk.  On
Purim we are
holy drunk, really holy. 
(b16b-3f) 

On Purim if you are not on the holiest level 
you really have no right to drink but ... 

[ 3-dots typrescript, presumably indicating, not an elision of
text, but merely a pause, presumably because the Rabbi paused to
inhale some of the like efflorescence from the Gallo Red Rotgut
Special Deluxe, $1.25 with the no-return bottle, consumed by some
of the less spiritually evolved members of the chevre between
paragraphs ]

I have really been privileged
to see people really high on Purim.  In Bobov the Rebbe sits there
and he
drinks mamash one glass of wine after the other.  Mamash high.  I
mean
not drunk, so high.  Gvalt.

On Purim we break down all the good manners
of the world, we are real.  And if you are real, you can be drunk
and still
be real, still holy.  And if you are on the level of evil manners
you
can not be drunk, and give a speech in Madison Square Gardens
(REFERENCE b16b--3g)

and say
the most obnoxious things in world.

So therefore he says:
On Purim we are breaking down all the level of manners, and we are
drunk, and 
obnoxious maybe, but we are just on the highest level.
(b16b-3h)

What is the differnce between drunk drunk and holy drunk.
(b16b-3i)

A non_holy drunkard, if he sees ten people he sees a hundred, if
he sees a
million, he says he sees ten million, and a holy drunkard sees
only one,
nothing else.
---------------------------------------------------------------
START PAGE 4 OF RSC TYPESCRIPT 16B

There is a Great Ware doing on, until the very last moment -- the
war
between good an evil. 
(b16b-4a)

(b16b-4a)
[ (Incidentally -- 'evil' -- 'the dEvil' -- get it, Kredit )
Ok, anyhow -- This is really a Zoroastrian notion.  We also know
it in Weirdo Christianity from the Book of St. John of Patmos the
Meshugan.  PVK says, Zoroastrianism was the predecessor of
Judaism, Judaism is largely built on a base of Zoroastrianism. ]

Once a year we don't fight evil.
(b16b-4b)

(b16b-4b)
[ Well, that was what Jesus said, "resist ye not evil", and half
the Christians including all the Germans except a "saving remnant"
use that as a CYA cop_out from ethical responsibility -- 

     So anyhow, from what do we abstain on Shabat.
I say, on Shabat we abstain from tikun haOlam. 

     Jesus said, do good to those who injure you -- I must say,
I've lately found that quite a useful teaching -- 
          they once showed the teachings of Jesus to a Zen Master,
and he said, whoever wrote that was not far from Enlightenment --  
         and HIK says, a craving fro revenge is like a craving for
poison -- 
               I say, its ok to later zap them from ambush to
square accounts -- 
                    as_it_is_said, revenge is a dish best tasted
cold -- 
               but only if you can do so for a noble cause.  Like
getting the SOB fired if your Uncle Fred could do his job better.] 


One day 
a year there is no evil in the world.   One day a year we reach
the level
of after trhe War.  This is on Purim.

You have to know that only the
people who are taking partt in the war all yeare long can know
what Purim
is.  If you don't fight evil all year long 
(b16b-4c)
on Purim you suddenly say
I want to jump into Purim -- what do you know.
(b16b-4d)

(b16b-4d)
[ And again, I say -- On Shabat we abstain from tikun haOlam ]

If evil looks good to
you you have nothing to celebrate.  Purim I celebrrate that there
is no 
evil.  If you like evil you have no part in it.

So how do you fight evil.
It says:
HEBTEW SCRIPT_
ZRRAChAM? 'aShH LKM  ?????

[ I suppose this the Biblical injunction, from BeMidbar or Dvarim
or one  of those desert books, Remember to forget whats_his_name.
That riff which we read on Shabat Zachor. ]

You have to remember that there is evil in the owrld.  You have to
remember.  

So the whole thing is, the question is always do you remember, or
do your forget.  

Imagine, yesterday I was bad, so I mamash promised myself that
I'll be good.  The next morning it is already forgotten.
I forgot my promise, I forgot how bad I felt when I did wrong.  If
I
would only remember a little. So Purim is the great holiday of the
people who remember.  Becuase the people who remember, they are
the ones
who are fightng this great war against evil -- they do remember. 
They
really do remember.

[ NEW TOPIC ]

 
Thre are two kinds of love which G_d has for us.  

One love is
king of contracted:
Let's say for instance I like somoene because he does
everything I tell him.  And then I can like somoene not because he
does
everything I want, maybe they don't do everything I want, I just
love him.                        

On Yom Kippur G_d is loving us because we say, G_d we did wrong,
we want
to be better, we confess, we promise we'll be good, we'll do
everything
YOU tell us to do -- it is very sweet and holy, but it is not the
ultimate.

On Purim G_d is shining into us 'HIS' Great Love, whch has nothing
to do
with doing 'HIS' Will.  'HE' just loves us.  Like, I don't care
what you do.
I mean I care, but it is beyond that.  And this is beyond our
minds.
--------------------------------------------------------------
START PAGE 5 OF RSC TYPESCRIPT B16B

I NOTE ON MY ORIGINAL COPY OF B16B -- THE COPY WHICH I MADE WHEN I
BORROWED THESE RSC TRANSCRIPTIONS FROM BZ TO PHOTOCOPY -- THAT
PAGE 5 OF TYPESCRIPT B16B IS LOST 

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START PAGE 6 OF RSC TYPESCRIPT B16B

/and you can't walk.   There is a level that my service of G_d is
standing
before G_d, and walking in G_s's way.  But then there is a level
even if
I am not walking, and even if I can't stand -- I'm still serving
G_d in a 
crazy way that's even deeper.  On Purim we reach the high level
that we 
can't stand, we can't walk, but we are still the greatest servants
of 
G_d.

Now one more sweet thing which is very very important.  Remember
we talked so much about holy imagination.  

What happens when you are 
drunk.  You have a strange kind of imaginatino, right.  It depends
wshere
your imagination is.  

What is really the greatest thing in the world.
The holiest faculty G_d has given us is imagination.  Holy
imagination.                                        

On Purim we get drunk and we mamash imagine the holiest things in
the 
world.  You know what we imagine.  We imagine that there is no
evil in 
the world.  But this is the holiest level a drunkard can reach. 
If I
am completely drunk and somoene tells me, you know there is evil
in the 
world.  I say Evil, what are you talking about.  Not only I
imagine it,
it is so strong that I mamash believe in it, the way I see it.
(b16b-6a)  

(b16b-6a)
[ PVK says, If you can really imagine something -- not merely
fantasize it, but really imagine it -- then it can be true.]

This is
the holiest imagination anybody can reach.

In former good days, on Purim everybody got dressed up like 
somebody else.  Lets say boys would get dressed up like girls,
girls like
men.  Jews owuld bet dressed up like Indians, like Italians,
anything.

He says something very deep.  He says:
Why is there no peace in the world.  Because I always think that I
am the ohly one in the world.  Only the way
I am is right.  Men think the only way to be is a man, women think
the
only way to be is a woman.  A Jew thinks the only way to be is a
Jew.
So on Purim we get dressed up like somebody else.  Becaue I say,
Maybe this is also good.  

This is really very beautiful.  So therfoere Purim is 
the holiest because there is no evil in the world, so why not be
someone
else.
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START PAGE 7 OF RSC TYPESCRIPT B16B

The hardest time to be aware of G_d is when you eat.  Because 
usually when people eat they are so much aware of themselves
because they
are feeding their bodies.  Hardest thing in the world. I mean it
is hard
to be aware of G_d when you pray, but it is not that hard.  It is
really
hard when you eat and drink. And the more you eat, the less you
are aware 
of G_d.  The more you drink the less you are aware of G_d.  

On Purim we 
reach that high level, we eat all day long, we drink all day long,
and
the way we undertand G_d on that day is like never, never boefre. 
Like
never again.  The depeest deepest highest level.  

On Purim the way I
undetrstand that there is one G_d is like I don't understand it
all year
long.  It comes from such a high place. And the way I know what I
am
doing in this world comes from such a high place.  Highest place
in the 
world.  And not by studying, not even by talking.  By eating, by
drinking
by giving gifts to one another.  

Remember wre learned we have to give gifts 
to one another, you have to give charity on that day.  And maybe
you get
dressed up like someone else, because it is from a completely
different 
place.

On no [other] day in the world is the great light shining that we
mamash
want to get close to G_d agan.  Not only I want to do G_d's will,
not                        i
only I want to do what is right, not only I want to fulfill my
mission in life.  One day a year mamash I just want to be so close
to G_d.  A

nd
Aif I want to be close to G_d I can eat and drink also.  I can be
half
drunk and eat all day long -- it doesn't matter, if mamash my
heart is
burning up -- I just want to be close to G_d.  And then whatewver
I do 
is on the holiest level in the world.  Tremendous light is coming
down
if I want to be close.  People want to be close to each other. I
want to
be close to G_d.  The greatest evil in the world is that we keep
away
from each other.  But on Purim the great light is shining that
everything 
is close.

[ EDITOR NOTES:  INSERT FROM PAGE 5-  But I ain't cler if 'insert'
is here used as a verb or noun.}

We Yidela.  Why aren't we Yidala like we should be.  Because
-----------------------------------------------------------------
             
START PAGE 8 OF RSC TYPESRIPT B16B
              
we have this evil which comes to us and says it is another world
now.
OK, When Moses stood on >Mt. Sinai it was very sweet, but now its
another world.	
(b16b-8a)

So he comes, he wants to cut us off from G_d because of
the newness of the world.  Its a better world now.  In a 747 you
don't
have to believe in G_d -- when you were on a camel it was OK.  But
not in 
a 747.   
(b16b-8b-Ref)

(b16b-8b-Ref)
[ REFERENCE:  Obvious '747' is shorthand for 'Seven for Seven'. 
What the Rabbi meant by this cryptic aphorism is not now known ,
as_it_is_said (by Elie Weasal), 'We have forgotten the tree.'  
Some say , 'The Rabbi meant, a Boring 747 -- it is called a Boring
747 because the Meals match the Movies.  Personally, I'd rather
swim. ]

He wants to take all those great miracles which G_d is doing to
the world -- the greatest miracle is that everything is new, that
so many
new things are happening.
(b16b-8c)

(b16b-8c)
[ Ezra Pound says, in the introduction to his colloquial
translation of the Analects -- you can't match Pound for
colloquial American English, makes Amy Lowell look loquacious, and
Hart Crane look like a 1920's Pissant -- "Confucious had a
bathtub, and on it was written, 'New, new, Every day make it
new.'" ]
   
He wants to utilize this holy newness against
G_d.  The thing which is the most beautiful thing in the world is
that the
world is always new, that always new things are happening.  
(b16b-8d)

(b16b-8d)
[ And this is that passage in Exodus, excuse me for typing it out
here, 'Ayeh asher Ayeh' .  PVK seems to imply, this is the
Merkeva, the throne_chariot.  The King does not merely sit on a
throne, as they seem to say in the piyutim, the Monarchy is both
eternal and in evolution.
What that means, maybe only PVK knew, and the Rabbis said, Don't
even think about it, slice the challah.
What it does not mean, as RSC poiknts out here,  is that you
should check your Website to see how many mitzvot we still got
today. ] 

Evil wants to 
take this newness and tear us away from G_d.  Purim is the day
when we
take all this newness, and we say, Because of this newness I want
to be a
servant of G_d.   


Why are people a little bid bad.  Because, nebach, everyone wanted
to be good at one time or another.  So he started praying so hard,
and 
it looked to him as if G_d didn't care for him.  'HE' didn't
answer my
prayer.  I tried so hard.  For years I am trying to be better and
it does
not work.

But suddenly on Purim, the greatest thing is, on Purim suddenly
i realize it isn't true.  I WAS becoming better, G_d heard every
prayer.
On Purim I realize that I am so close to G_d, I know 'HE' was
listening all
the time.

!Imagine I am talking to someone on the telephone and I think he
hung up.  But then I realize I wans't even talking on the
telephone -- I
was talking to him personally -- he was standing next to me the
whole time.
Something like that.!
(b16b-8e)

(b16b-8e)
[ This is a very beautiful short parable.
Cf. the Prophet Muhammed, Peace be unto him -- 'Sometimes the
Almighty is as close to you as the nose of your camel.']
      

We were supposed to ge in Exile for seventy years after the
destruction of the First Temple.  Crazily we didn't know when the
seventy
years began.  We thougt the sevnty yearas began with the year when
we
didn't have a king anymore, when our king was taken into
captivity.  So 
the seventy years were over.  

[ SOURCE:  As far as I know, this is the standard Commentary on
Megillat Esther, from the Talmud or Midrash or one of those
Encyclopedias -- you can find this Commentary in any Baal Tchuva
Banana_Flattener, eg the ArtScroll Megillat Esther.]


So Achasuerus comes and tells  us the prophecies
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START PAGE 9 OF RSC TYPESCRIPT B16B

aren't true; you were supposed to come back after seventy years
and the
seventy years are over.  But the truth is, the seventy years only
began
with the destruction of the Holy Temple.  The story of Purim was
only on
the sixty-ninth years.  So the story is that Amalek always comes
to you
and he says to you, don't you see the prophets told you something,
G_d
told you something, and 'HE' didn't keep 'HIS' promise.  On Purim
we realize
its not true; G_d keeps his promise, all the prophiecies are true:
G_d
hears me, G_d knows me: I am on the way, just hold out a little
bit longer.
So Purim gives me the strength to hold on just a little bit
longer.

Purim was initiated by Mordechai and Esther.  Two peple.  A lot of
people say, If I would hear it directly from G_d I would believe
in it,
but if I hear it from somebody else I don't want to believe in it. 

[ SOURCE:  That is, the 3 Hagim -- Pesach__Shavuot, Sukkot -- and
also Rosh_HaShana___Yom_Kippur are stipulated in the Chumash, but
Purim is stipulated only in Megillat Esther -- and the stipulaton
of Chanukah isn't even canonical, the Books of the Makabis having
been excluded from the Jewish bible (though not from the Christian
Bible, where they are classed as Apocrypha,  
(b16b-9a)

This
is all evil tricks.

Because how do you want G_d to talk to you.  Maybe this is the way
G_d is taking to you.  
(b16b-9b)  

You walk on the strett and somebody
says something to you; you say , No, I want to hear it from G_d --
G_d
is telling it to you!

Remember the story about Elijah.  The man is 
waiting for Elijah, and a beggar knocks on the door, and he says,
No, I can't
talk to you now, I don't want any beggars, I am waiing for Elijah. 
It
IS Elijah, right.
(b16b-9c)

(b16b-9c)
[ this is the theme of many stories.  by tradition, Elijah, the
Prophet who heralds the coming of the Messiah, will appear as a
beggar, the lowest of the low --]

The evil of the world is that we always say that if
G_d would tell me to make peace in the world I would do it, but
people
talk to me about it. It IS G_d's word.  G_d is talking to you.  

The holiness of Purim is that this is the first holiday which was
initiated
by two little Yidela, Mordechai and Esther.  We believed in them. 
We
knew this is G_d telliing us.  The moment you listen to other
people, you 
know G_d is talking to you through them, then there is so much
love in the 
air.
(b16b-9d)   

There is so much fighting in the air because i always think when
you 
are talking to me, you are talking to me and I don't want to
listen to 
you.  If I would mamash believe that every word I hear, everybody
is just
giving me a message from G_d, then there is no evil anymore.

So Purim
is the great holiday when mamash we listen to each other, we give
gifts
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START PAGE 10 OF RSC TYPESCRIPT B16B

to each other, we eat, we drink, and we know that everything we
hear is a 
a little message from G_d.

If someone were to ask you, What are the roots of peace in the
world -- are they on the level of consciousness, or are they
beyond consciouness, 
much much deeper than even beyond, beyond unconscous subconsious. 
This 
is the whole ting of Purim.  We cleebraste one day on which there
is not
evil in the world.

You have to know one thing, that peace doesn't come
from anything which you can understand with your mind.  If it is
this
kind of peace, then if you can make peace you can make war.  I can
love
you, I can hate you.  I want to be good, I can be bad.  Purim is
the one day
when I am consciously unconscious.  I am consciously so high that
I know
that everything is beyond, beyond the whole thing.

On Purim when I give
you a gift it is because I love you, but I also love you beyond
conscious.  I am giving charity to a poor man not because  I
understand I
have to give charity, I am just giving.  Everything has to be
beyond,
beyond.  And this is the day when there is no evil in the world.

Can you imagine if you would be consciously unconscious.  What a
strong
conscious, and what a strong unconscious.  If I am unconsciously
unconscious it is not so good.  If I am consciously conscious it
is also
not so good, because I dono't reach.  I zhave to be consciously
unconscious, or unconsciously conscious.  This is the whole thing.

The world 
understands, let's see, where is all the newness of the world
coming from.
Why was my grandfather riding on a donkey and I am in a 747.

[ Because they don't let donkeys into Business Class.  
Exccept for the Bush Administration. ]   

Because 
people consciously invented all kinds of things, they were working
with
their minds.  The whole newness of the world is always mind,
right.  On
the unconcous level there is no newness happening in the world. 
On Purim 
is the great holiday when all the newness in the world is
happening on the
unconscious leve.  This is where the newness is coming from   It
is
not the 747 which makes the world new, it is something much deeper
than
that.  Maybe it is coming out in a 747, which is OK, but the real
newness
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START PAGE 11 OF RSC TYPESCRIPT B16B

of the world is that which is beyond conscious.
(b16b-11a)  

Tremendous things are 
happening every minute to the world.  I can't pick them up with my
consciouness, but I have to know where they are coming from .  I
have
to know the market place.  The market place which they are coming
from
is much much deeper than anything.
(b16b-11b)  

(b16b-11b)
[ PVK conceptualizes this is some detail.  especially in a series
of 'Keeping in Touch''s , ca. 1998, primarily using terminology
from traditional Sufism,.  On term he coins is 'the realm of
all_possibilities.'  Also there is 'the Treasury'.

The great thing which happens to me
after Purim is that my consciousness is so strong.  My
consciouness
becomes a vessel for everything which was unconscious before --
beyond
my consciouness before, deeper.

The story is the KOTZKER REBBE was
the biggest mind in the world, among chasidische Rebbes the
strongest 
mind.  So the PSHISCHER called on the Kotzker on Purim and he gave
him a
cup of wine which is from here up to the ceiling.  He says, For
you to
get rid of your consciounsess, wow, you really have to drink a
lot.
It is the people who have strong minds who really have to struggle
a
lot to get out of their minds.  You have to, with your mind,
annihilate
your mind.  Don't annihilate your mind with something which is
beyond your mind.  The great thing about Purim is that my mind
knows
that my mind befomes a vessel for that which is beyond my mind.


Just one more sweet little thing.
You know on Purim we read the
story of the Megilla, the story of Esther.  Everything we
understand
comes from our conscious, right.  Where do stories originate. 
Imagination
for stories.  The truth is, the story comes from beyond, beyond my
consciousness, but then it flows into my consciousness.  The story
is
really beyond my consciousness.

Remember, Reb Nachman says:
When you dream, 
you always dream stories, not theories.  When your imagination is
completeley free when you dream, it is only stories.  
So !Reb Nachaman says:
the whole thing of Purim is only stories.  The whole thing of
Purim is
the story.  You have to listen to the story, though.! 

Reb Nachman said:
G_d created man because 'HE' loves stories.  The whole world is
G_d telling
a story.  Not, 'HE' created the world and then something happened. 
G_d is
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START PAGE 12 OF RSC TYPESCRIPT B16B

telling stories.  Creating the world, creating people, telling
long
stories.  The whole thing is stories.

Two people came to REB YISROEL RISHENER [ aka RIZHER ], 
one who had written a book on the deepest depths on the Talmud,
tremendous book , and the other was a storyteller who had a book
of
stories.

Remember the story, Baruch_el .  You tell it.

BARUCH:

One was a storyteller, and the other was a great scholar who
had written treatises on halacha.  So the shames asked the
Rishener who
he would see first.  The Rebbe says, I want to see the storyteller
first.
The secretary was really astounded that he would call in this
undeducated
storyeteller in prefernece to this great scholar, but he doesn't
say
anything.  So he ushers in the little storytellers, and the Rebbe
looks at
his book and says, Oh, this is such a beautiful story, its the
greatest
story I ever read, the story is mamash holy.  The he asks to see
the
scholar and his great treatise on halacha.  He is looking at the
book
and he says, Oh, this is so deep, it is really from Mt. Sinai.  So
they
both leave, and the secretary comes in and says, I just don't
understand 
it.  Here is this great scholar who has studied many years, who is
really
one of the greaest men, and you ask him to come in second.  First
you
hear the storyteller.  So the Rebbe says, I'm just doing it the
way
haSHEM did it in in the Torah.  First, HaSHEM was telling stories
-- 'HE' told
the story of creation, and the story of the flood, and the story
of
Abraham, Issac, and Jacob, the story of slavery, and the story of 
redemption, and then 'HE' led us before Sinai.  After 'HE' told us
all those storeis
'HE' gave us the Laws.

RSC RESUMES:

People are only friends when they tell each other stories.  People
have big conventions and they tell each other theories.  They are
not
becoming friends by it.  But when people sit and tell each other
stories
they really become friends.
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START PAGE 13  OF RSC TYPESCRIPT B16B

There is such a thing as praying, which is very deep, but Reb 
Nachman says thiY iY not the deepest depths closeness to G_d,
praying.            

The deepest depths of closeness to G_d is when you can tell G_d
the story.

Reb Nachman would tell G_d stories all the timme.  He would tell
'HIM'
Listen G_d, this monrning I woke up, let's say, five o'clock, and
he
would tell 'HIM' everything he did.  A story.
 
The difference bewtween Yom Kippur and Purim is:
On Yom Kippur we tell G_d what we did wrong, but we tell it to him
not in a way of stories, 
We say, I did this wrong, I did that wrong.  On Purim everything
is on
the level of stories.  Even while I am durnk and I am telling G_d
everything I did wrong in my heart, I am telling it in the way of
a story.

The Tree of Knowlege is theories, and the Tree of Life is
storiees.

Let's pu it it this way:
A man comes to you and says, This man Moishele 
(G_d forbid) killed this man Yankele.  It is horrible, right.  But
maybe
if you heard the whole story, nebech, the whole story, it is still
bad
but it sounds different.

Anyway, Purim is the great holiday of stories,
You got to be real good and high and drunk to be able to tell your
own
story to G_d.

In SANZ , every year on Purim he would call out, Even a person who
all the gates of Hewaven were closed for, even a person who did
wrong and 
could never repent, on Purim thy are right there.  The gates of
Heaven
are open and G_d is with you all the way.

When we left Egypt it was always in the middle.  In the middle of
the 
night G_d killed the firstborn.  

That means you have to get out of Egypt in the middle of the
night.  


Reb Nacham  says: 
When do you have to get
out of your evil. 

Or let's say like this:  
Right mnow mamash my heart is filled with evil -- it is a bad day. 
I'll wait till a little bit later,
evil will waar off.  
If you wake up in the morning, you say, Achh, its a
ad day today, I'll do good tomorrow.  NO .  !You have to get out
of Egypt
in the middle of the night, right when the darkness is the
strongest.!
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END OF PAGE 13 OF RSC TYPESCRIPT B16B

I have no Page 14 of this Typescript, although I do list one in
the Inventory I masde of the Witt collection, in maybe 1985.

So page 14 was anf should still be in the original Witt
Collection, and maybe also in the HH collection, and possibly in
the BZ Collection.  It may even be floating around the floor of
Doberdane Palace, aka House 101 Mevo Modi'in, may the Vaad earn an
honest living selling herring in a Chamsin.

===============================================================0
sa, Campra, 10 Sept '05, 7 Elul, 6 Sha'baan if anyone asks you
===============================================================

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