=scb17a
Input of RSC Typescript B17
14 Pages, apparently complete
Heading only:  Pesach -- 1972 

Place not noted
Transcriber not noted


Working docname:  =scb17# , where # is sequential version number.
Final title to be:  sc_b17
Notes to be Deep_6'd to =scsa_b17

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

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

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

It was typed ELITE -- 12-pitch, 
But about 75 characters per line.
That gives you a 7.25 inch Line Lenght, on 8.5 x 11 inch paper,
but who's counting.
Leaves you quarter-inch margins on each side. 

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

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

As for the footnotes, I am prepared to deny that I ever wrote any
of them.
I have left all but the most gross in place -- Caveat Tabbycat,
Caveat Blackhat -- but copied if not moved all of them down to the
bottom of the document, and will then cut them off as a Deep6
seperate doc -- Deep6 what you do whenever you find a stiff on the
galleon -- warp it up and drop it down 6 fathoms deep.
So anyhow, them what's offended should take this doc and cut out
all my footnotes, and then tidy it up and add some nice frumie
comments and give it back to the Innocents, only please somewhere
note that this is your cleanup and maybe edit and annotation of my
docname.  I need the Brownie Points, if I an collect 99, I might
get back into the Modi'in Minyan on days when the sun touches the
sea and there are only 9 dudes in attendance.
But seriously folks, it is necessary to leave an audit trail on
anything you put out in the name of our Holy Rabbi, or anyone else
for that matter. 
Otherwise you wind up with something like the Yaelbook -- cute and
sweet and almost as honorable a livelihood as selling herring in
the Netherland, but not necessarily entirely authentic.

Cha_cha__cha.




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


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

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

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

         @INPUT C:\BOOK:b29.ew8

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

Note that in =inv0494a I list Typescript B17 as 24 pages.
I think that '24' was a typo for '14'

---------------------------------------------------------------
================================================================


START PAGE 1 OF RSC TYPESCRIPT B18

The last two days of Pesach, the seventh day is called the seventh
day, and the last day, instead of being called the eighth day is
called
the last day.  The strnge thing is, so muich was written about all
the
holidays, especially in the Chasidische sfarim, in the holy books,
just
thousand and thousands and thousands of holy sayings.  When it
comes to the
last days of Pesach very few words are said.  That means it is so
high
and so holy that you can hardly talk about it.
(b17-1a)

[YXeah, sure.  That and the telephone book. ]

We know one thing.  The
holy Baal Shem Tov says that the first seven days we celebrate the
first
redemption, and the last day we celebrate the last redemption. 
Thterefore
it is not called the eigth day because it is not in conntinuation.
(b17-1b) 

(b17-1b)
[Oy, apologetics.  Half of frumie Yiddishkeit is contrived
apologetics.   Making simple human error look like profundity
rather than acknolege that the sacred scriptures were, if of
Djivine authorship, whatever that means, mediated through human
beings.  Oh shlucks,, make it three-quarters ]

The seven days we celebrate the first redemption, the exodus from
Egypt and
crossing the Red Sea,.  And the last day we celebrate the Last
Day,  Simple
as  it is.  

Maybe some of you know, the feastele of the last day of Peasach
was called by the Baal Shem Tov the Meshiach Sudah_le, the feast
of the 
Messhiach.  The Haftorah for that morning is the chapter from
Isiah were
he talks aobut the Meshiach.
(b17-1c)

(b17-1c)
[ Yeah, and the goyim ain't stopped rubbing our nose in it ever
since the learned to read, more or less. ]

There is another very strong strong saying.  This is from  SLONIM
, the SLONIMER REBBE .  

Among the six million Jews were so many holy people.
Let's put it this way, all the people who would have been our
great
leaders today [ 1972 ] were all killed.  The real real ones, the
ones who would have 
been most in tune with us today, the ones who were really plugged
in, they
were all killed.  Among them as the SLONIMER, who was like fire,
fire in
the world.

You have to realize friends, to become a Rebbe is not like New
York, you hang out a sign, you are a Rabbi, you are a Rebbele, its
up to you.  
(b17-1d)

(b17-1d)
[ N.B:  Note the distinction between 'Rebbe', a hasdic teacher.
amd 'Rabbi' .  In the Good Old Days, a rabbi was the guy who
looked at chicken gizzard; in the Brave New World, he is guy who
leads the Sisterhood Tuna Casserole Bakeoff [ I got that from
Aliza Artz, if I recall, or maybe Ronnie Levin  -- the brilliant
one who went to work for EPA -- I once raised a point in feminist
Judaism, and she said, oh, I know all about that --  -- its for
darned sure she's had better things to think of. ]


Put an ad in the Jewish Press, then you have made it for life.  
In those days
in Poland before the War you couldn't fool the people.  When
someone 
became a Rebbe when he was twenty-one years old, and he has
Chasidim, 
followers who were followers of his great_grandfather, and they
accept him as
their soul master, that means he was really with it.  

Sadly enough, he was
killed a few\ 

[ last 4 works on my xerox unreadable.  Check one of the earlier
copies -- BZ's copy should do. ]
---------------------------------------------------------------
             

START PAGE 2 OF RSC TYPESCRIPT B17

[ There seems to be a discontinuity of text here, or maybe --
though it don't look like it -- more was unexeroxed from page 1 ]

/celebrate that G_d wss with the first Jews, the Moses Jews, and
then, the lst day of Pesach we celbrate taht G_d is also with
the last Jew.  Therefore there is such a thing as the first Jew
and the last Jew.  The strange thing is, we don't know who brings
the
Meshiach, is it the first Jew who brings the Meshiach, or the last
Jew.  

What's happening in the world.  There are so many forces,
so many strong strong forces.

[ Well, this is a nice step toward an wholistic theory of
casuality.  
(b17-2a)  


Some of them want us to rebuild the
world, and maybe I found it and I'm finding someone, and I try to 
heal that person.  

[ whiteout in transcript.  I guess that what was whited out was a
remark from the audience. ]


I'm not saying its not the same, but I
just want you to hear it.  Because, 

[ whitehout in transcript.  I guess that what was whited out was a
remark from the audience. ]
(b17-2b)

You can compare
after you're learning.  But while you're learing you don't
compare.

You always say, when you talk to a girl, and you think she has the
same voice as the girl I talked to yesterday, its a bad scene,
right.
You talk to one person, and then, after that you can think, you
know.
But if you are always comparing while you talk to them, it's a bad
scene.
                                                                 

Remember I told you that everthing is growing in the earth
because the earth doesn't move.  You put in a little seed, and it
stays.  The earth doesn't throw it out.

Listen to this, its very strong; 
When G_d created man, it says in
the Torah "na'aseh adam", let US make man.
When G_d crrated light, 'HE'
didn't say, 'let us make light'.  'HE' said, "Let there be light."
'Let 
there be vegetables, let there be fish, let there be animals.'
But when
it came to man, G_d says, "let US make man."

The deepest meaning of 
it is that G_d is begging the whole of creation, "Let us make
man".
Beause what is man, man is like the prince of creation, the crown
of
creation.  Man has to come out of all creation. G_d is like
begging
every little flower, every little cloud, 'Do ME a favor, help ME
to  
---------------------------------------------------------------

START PAGE 3 OF RSC TYPESCRIPT B17

make man.

[ about 5 lines whited out.  But no apparent discontinuity in
text]

make man.  Becuase man, in order to be man, needs the whole
creation.  A dog can be a dog without the whole cretion, maybe.
But man in order to be man, needs the whole creation with him.

And now
I want to tell you something unbelieveable:
The Midrash says:
Why is G_d pleading with creation.
So it says that the truth is that:
There was a strong voice in the Cretaion that said to G_d, 'Don't
create man.  We don't want him.  He'll just destroy the world.'
[ I think the following is not Midrash, but rather, that it is
RSC's Comment on the Midrash.  But I don't know. ]
Man can be very holy, and man can be very bad.  And besides all
this, until G_d created man, creation was maningless, right.
(b17-3a)

(b17-3a)
[ Well, that is a frightfully Kantian perspective -- tht meaning
does not inhere sub specie eternitas, as Spinoua said, but only in
the necessarily conceptualized perception of us humans. ]

When did the creation become neanginful, when did the cretion
become
G_d's creation, when did the world become a world.  When G_d
wanted
to creste man, right.  Do at that mement, there was a tremendous
world event, right.

Now listen to this:
The moment you want to
do something strong, the wholr world in a strange way, will be
against it, or maybe the world will be for it.  If I get up now,
and say, listen friends, let's go to the movies, okay so go, or 
don't go.  But if I get up and say "Kids -- This is it --  Let's
bring the Meshiach, let's not move from here until we bring the 
Meshiafh', until we make peace in the world.'  You know what will
happen.  Maybe some kifs will be with me, and the others will say,
'He's crazx, you know.  Let's get him out of htere -- he's
dangerous.'
It might be true.  But the moment you do something which has
meaning,
especially when it comes to [ word or two whited out ], somebody's
against it.                                         
(b17-3b)

(b17-3b)
[ Of course.  Beause it threatens to break the walls of their ego,
of their cocoon. Which is what they identify with.
Baudelaire saw that and more:  "et nous nourissent nos amiables
remorses commes les mendicants nourissent leurs vermines" -- I
said it too:  "SaLute Snake / Sheds skin / I grieve at leaving /
even my sins/. 
PVK says, repeatedely:  If you identify with the higher dimensions
of your Being, you won't be so afraid to transcend the lower ones
-- to transcend (what he terms) your conditioning. ]

Let me tell you something very strong:

[ Fisherman's Lozenges. ]

Let's say a girl comes home
(b17-3c) 
---------------------------------------------------------------
START PAGE 4 OF RSC TYPESCRIPT B17

and she says, "there's a boy there, I asn't stand him."  Who
cares, 
right.  But if she comes home and says, "there's a boy, I like
him,"
Mother will say, "Ahh, you'll see, it's crazy, it's nothing."
When she came home and said, I don't like him, she could have
said,
"Why don't you like him, he's a sweet boy you know."  Who cares.
But the minute you tell someone, I like this person, you hear
already
a voice, "Why should you like him."  If I say, I don't like this
person, then its ok.
(b17-4a)


So when G_d created man, at that moment there was a tremendous
force in Creation saying, "Don't.".

[ In the typescript the rest of this line is two hand_drawn
parentheses with only white space between.]

There is such a thing as summer, and there is winter.  What's 
going on in the wintertime.  Why don't the trees grow.  I'll tell
you something unbelieveable.  The force that says, don't create
men
is so strong, that nothing wants to grow. Because the trees sway,
"Are you crazy.  I'll grow apples , and then the man will come and
eat them.  It might be a bad man."  And the flowers say, Why
should
I grow.  Maybe someone will take me to a a house, and it will be
an
evil house.  So I better not grow." 
(b17--4b)

(b17--4b)
[ You're right, it's unbelieveable. ]

What's happening when spirng
comes.
(b17--4c)

(b17--4c)
[ "Spring is sprung.  The boid is on the wing.  But that's absoid;
the wing is on the boid."  (USA, 1940's) ]

So each year, on Pesach, we conquer a little bit this tremendous
voice that says, "We don't want man." 
(b17-4d)

(b17-4d)
[ Cute, but galutz.  Spring is the time of agricultural rebirth in
norhtern Europe and most of the USA, but in the land of Israel it
is after Sukot that the rains begin, and after Pesach that they
end.  }

You have to know one more 
sweet little ting:
The voice that says, we don't want man, they'll
never get it, because in winter everybody's alone, right.  But in
the
summer, a little grass is growing, and then a little cow comes,
and
eats the grass.  So a cow gets together with a little grass.
(b17-4e)                        

(b17-4e)
[ Fact is, it takes a heck of a lot of grass to fee one cow.  So
in dry countries -- the USA SouthWest, which is Indian country
still, New Mexico and Arizona, and the land of Israel, especially
the central highlands (Judea_Samaria) -- all you can run are sheep
and goats.  Especially goats. Sheep eat more, I think. ]

Or I 
come and take a flower to the house, so man gets together with a
flower.
So something's happening.  The world's getting togetheer.  You
know
why.  Because man is really the one that puts the world together.s 
So
every Pesach we conquer a little more, it's not the same like last
year.  Every summer something happens.  It's not the same voice.
(b17-4f)      

(b17-4f)
[ This is a nice move, from cyclic to dialektic -- in the terms
Sartre used when he remarked that his play 'Les Sequestres
d'Altona mounts in a helix' , it is the move from a circle to a
helix -- but it ain't entailed by nothing the Rabbi said hitheto,
Moe. ]

-----------------------------------------------------------------
START PAGE 5 OF RSC TYPESCRIPT B17
              
Every summer it's not the same, something happens.  Because the
Beit Yakov says the voices that said, 'Dont' create man' [[are]] a
hundred years ago are not the same as today.  Each year it's 
a spceial voice again saying, 'Please G_d, don't create man, 
let it be winter, let it be dark.'
(b17-5a)

But Peach comes, freedom, ...

[ 3-dots ypescript, presumably indicating, not an elision of text,
but merely that presumably the Rabbi swallowed a square mini_matza
and was waiting for a posek with a nailfile to come round it off.]
                           
a tremdous freedom, because what
is freedom.  Let there be man!  Because who gives freedom to the
world.  The world is a whole thing of freedom, but where is man.
Man is in G_d's image.  G_d's man's oneness is in it.  

Now I'll tell you somethg very deep ... 

[3-dots typescript. ,presumably indicating, not an elision of
text, but merely a pause while, preumably, the Rabbi took a quick
trip to the bottom of Berkeley Bay om search of a sunken galleon
filled with dubloons, on a prepaid expedition organized by the
Modi'in Vaad, "may thay mske an honest living selling herring in a
chamsin". ]

The Beit Yakov says:
If man would have eaten from the Tree of Life ...

[3-dots typescript, presumably indiating who knows whaat. ]

because nature doesnt' trust the tree.  
(b17-5b)

(b17-5b)
[ Say what, Mutt ]

The tree says okay, let's
give man another little chance.  I'm not so sure that evil will
stay forever in the world. That means the tree is not completely
giving life to us.           
(b17-5c)

(b17-5c)
[ Tell it to the Sequoisas. ]


So when I eat apples, I get a little bit life,
I get hungry again, I eat again.  All of nature is not a hundred
percent
suer yet.  Someday, when the Meshiach is coming, the whole
world will say, Let there be man.  Then, you'll eat one apple, and
you'll eat more again, but it will be like one apple can keep you
going for life.

And the beautiful thing about matza is, that when
you eat it, you get a foretaste or what it will be like to eat one
piece of matzah and live for your life.  Becuase matzah is 
really braed from heaven.  That means there is so much life in the
matzah, it can keep you going for your whole life.
(b17-5d)

(b17-5d)
[ We ain't talkiing Manichevitzz.  Real shmura matza from Mea
She'arim -- I had some once at the Witts, R. Johsua had gone out
special to get it -- maybe. ]                   

Think of it very
deep.  Matzah means no time, right.  Bread takes a long time, but
matza comes from such a high world it's beyond time.  Chometz says
-----------------------------------------------------------------
                                                             
START PAGE 6 OF RSC TYPESCRIPT B17

I give you another chance.  Bread is on that level.  Matzah comes
from
the 

[ 'the' or or 'a' -- about 3 letters of left margin are off_xerox
-- might have xeroxed in the BZ, HH, or witt collections.
So I am guessing at the first 3 letters of every line on this
page. 
I start a new line with each line of the typescript.
But often a line runs on to the next line.  Those are the lines
that consist of only one or two words.
And I start a new line when there's a change of subject tht
requires a new paragiraffe. 
Those will be short lines, but longer than a few words, usually. ]

           
world where nature says I accept you completely.

    So after eating
matzah for seven day, I get ready to go out in the world with a
foretaste,
and I know the Meshiach is coming.  I know it because I tasted it,
and
now that nature is ready to accept me; the whole world is ready to
accept, 'Let there be man.'

And in a very deep was there's two kinds of prayers.  There's one
for
?my? needs, and I have to say it again and again.  I have to pray
three times
a day.  

The ones that are still living in the world, they're not expecting
the end of the world.  They have to pray again and again.  Each
time there's 
a little turn of nature -- from day to night, have to pray, from
night
to morning, I have to pray, the sun is going down, I have to pray. 
Because 
I hae not proven to nature yet that I'm really the one can bring
Oneness to the the world.

Then there is another kind of holy prayer, that is so deep and
that
comes from such a high place.  This in not a prayer that depends
on the
time of day..  One the one hand its the same words, but we
repharase them.
We open our hearts ... 

[3-dots typescript, presumably indicating, not an elision of text,
but presumably that a doti fly was passing by and paused entranced
to listen, forgetting that it had been on its way to pee. 
(Pardon me, but I needed the onamaoPOEa.  If not a dash of
assonance. ]


When Moses came dwon from Mt. Sinai, a lot of angels were
complainingg,
Why do you give man the Torah.  We don't think he'll keep it.  So
Reb ?Nach?hman says, this is the same voice that says, 'Don't
create man.'  We 
really know what G_d wants us do do; we know what it is to be a
human being,
?This? voice is saying, G_d don't waste YOUR time; he won't get
it.

Do each year before Shavuos, before we go up to Mt. Sinai, on
Pesach,
we have conquer that voice.  We have to prove to nature, 'Im
really a human
being: when G_d said, 'Let there be man', 'HE' really meant me.'" 
And then
xn [ maybe, 'when' ] [we]  go up to Mt. Sinai and receive the
Torah
----------------------------------------------------------------
                          
START PAGE 7 OF RSC. TYPESCRIPT B17

[ -- about 3 letters of left margin are off_xerox -- might have
xeroxed in the BZ, HH, or witt collections.
So I am guessing at the first 3 letters of every line on this
page. 
I start a new line with each line of the typescript.
But often a line runs on to the next line.  Those are the lines
that consist of only one or two words.
And I start a new line when there's a change of subject tht
requires a new paragiraffe. 
Those will be short lines, but longer than a few words, usually. ]

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

So the BOBOV says something very strong:
Why is it that so many people
are complaining that we teach little children.  Why is there so
much going on in the world against young people.

He says:
Because this
is really the world saying, 'Let there be no man.'  And as I told
you,
nature alwayss says, 'Ok, I'll give you a chance for a few years,
a few
days.'  But children come into the world, and sadly enough their
parents sometimes
are part of this big voice, 'You know ME, but who are you.  I'm
going up
to Mt. Sinai, because I am a Jew, but you, you're nothing.  

Do you ever
speak to people who say that a hundred yers ago, there was
Yiddishkeit,
but today, there are no Jews, children don't have religion,
they're bad,
and this and that.  

Do you know who they are.  They are the Echo of
that voice whch wanted to prevent G_d from creating man.  And
sometimes
you meet people, and they want to teach you, they are the people
who
have already conqued that voice, 'Let there be no man.'

     So according to Reb Nachman, this is the deepest thing there
is.
When you meet people who ae against young people, they still
haven't
conquered that voice.  So therefore what we do the first sign
?of? Pesach.  We're takinh our children, and start talking to
them.  They are 
asking us, and we answer back.  And we're teaching them in order
to show
that the first thing Seder night is that we have completely,
completely,
conquered that voice, that's in us that says, 'Let there be no
man.'

Do you understand, that the whole thing when the Meshiach comes is
when
the first Yidela says to the last Yidala, 'I belive in you.' 
Because if the
first Yidala says, 'You know I am ok, but you are not ok ...'

[ 3_dots typescript, but within the quotation marks, preusmably
signifying not a darned thing ]

You see,
any human being you see, if you say, the world doesn't need him ,
that means
you are on the level of 'Let there be no man.'  'OK, let's be one,
but not
?him?'.  That means you are not really part of G_d's craetion yet.

The Beit Yakov says, why do animals hate each other.  Because this
strong
voice that says, let there be no man, because man will bring
oneness into
---------------------------------------------------------------
START PAGE 8 OF RSC TYPESCRIPT B17

[ -- about 3 letters of left margin are off_xerox -- might have
xeroxed in the BZ, HH, or witt collections.
So I am guessing at the first 3 letters of every line on this
page. 
I start a new line with each line of the typescript.
But often a line runs on to the next line.  Those are the lines
that consist of only one or two words.
And I start a new line when there's a change of subject tht
requires a new paragiraffe. 
Those will be short lines, but longer than a few words, usually. ]

-------------------------------------------------------------
              
a world, and since man hasn't done it yet, right.  And there are
still
people in the world who think, 'I'm ok but not you.'

When did animals 
start hating each other.  
(b17-8a)

(b17-8a)
[ Animals do not hate each other, they eat each other.
as_it_is_said, "and we like sheep" , by the wolves. ]

When Cain killed Abel something horrible happened
(b17-8b)

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

(b17-8b)
[ Here's a USA--maybe Appalchian --  or English Foksong, I once
heard from Carl Shrager.  Maybe he got it from Ellen Faust
Brandywine.
As I recall his saying, it is called 'Eduard my son'           

What is that blood on your hunting knife,
my son now tell to me

It is the blood of my old hound dog
that roaned the hills with me

It is too red for your old hound dog
my son now tell to me 

It is the blood of my brother John
who ploughed the fields with me

What did you fall out about
my son now tell to me

He chopped down yon little bush
that might have been a tree

[ as sad a line as any I know]

What will ye do when your father comes home
my son now tell to me

I'll set my foot on yonder ship
and sail the ocean round

And when will ye come home again
my son now tell to me

When the sun sets under yonder hill
and that shall never be.

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

 
['in', or 'to'] nature.  Before this, there was only love in the
air, they never knew
there was such a thing as hating sombebody.  

So the Beit Yakov says:
On 
the last day of of Pesach we are reading that the wolves will be
at one with
the sheep.
(b17-8c)

(b17-8c)
[as_it_is_said (by Woody Allen), "'The lion will like down with
the lamb' (Isiah the 2nd)) but the lamb won't get much sleep." ]

Because the wolves that pursue the sheep 
(b17-8d)

(b17-8d)
[wolves don't persue sheep, that would not be much of a race.
They simply hang around, and pick them off, as_it_said (by Herman
and the Hermits, if memory serves), "Hey Little Red riding Hood /
you sure are looking good / You're everything that a big gad wolf
could want." ]

are also the part of 
the voice that says, Let there be no man.'  The sheep is holy
because they
Xays say, 'Let there be man.'
(b17-8e)

(b17-8e)
[ Yup, they say it all the way to to their shearing,
as_it_is_said, "Bah bah, Black Sheep, Have you any wool?" "Yes
Sir, Yes Sir, Three bags full.  One for my Master, and one for his
Dame, and one for the Little Man who lives down the lane."  And if
that ain't a key to Olde English Blacke Magicke, what is. 
For a sheep, the ultimate in consciousness__raising is to sit the
Muztton Pot.
Which brings us to the subject of the Gaza 'Evacuation'.
Because believe me, if there was once some soul in Gaza, since the
Good Old Days when Shimshon called on early curfew on the Temple
Orgies, that soul left with the last Sefer Torah, and what you got
now is a whirlpool in a cesspool in the Void.  
Good luck to the Gaza Holiday Inn.
"Topless in Gaza" as Dry Bones once fantasied, and that was gback
in the late '80's. 
But I digress. ]


When the Meshiach is coming, the voice that says, 'no man' will be
completely conquered.  All the people who kill are part of that
voice.  They
say they're killing others, they're only killing themselves.  The
people
who don't want to kill and hate really know there has to be man.

     
     Parents tell their children the first night, 'I believe in
you.
I'm giving you over what I know, because I know you'll do it.'  If
they
?say?, to the children, 'You know, WE are IT.  You know you'll
never be as
X as we are,' then forget it.  That maeans, We are needed, but who
needs
[you].

  One of  the greatest reabbis in Israel come to visit me when I
was sick [ this is prior to 1972 ]
He has a Yehshiva in Jerusalem.  Acocrding to him, I hate to say
it, he
can't understand why G_d needs the whole world.  'HE' needs just
him and his
X, and his kids in the Yeshivah, and the rest of the world around,
'HE'
doesn't need.                
(b17-8f)

(b17-8f)
[ Dty Bones once had a cartoon in the Jerusalem Post:  Two
Shmendriks -- the Everyxman of Dry Bones -- says to the other --
Look, we're in  heaven, and there are the haredim. '  The other
says, 'Ssh.'  The first says, 'Why'.  The other answers, 'They
think there the only ones here.' ]

That means he's out of the group that says, 'Let there be
$man'.

You see, it's a very deep thing to be in touch with G_d's
crestion.
You know what the whole idea of Shabos is.  What did G_d do on the
seventh
?day?.  One sevond before Shabos, G_d looked at the world and saw
how
beautiful it was.  If you're observing all the laws of Shabos, but
you say
--------------------------------------------------------------
                 
SART PAGE 9 OF RSC TYPESCRIPT B17

what a horrible world, that means you're not really observing
Shabos.

How did it get to be Shabos  'HE' looked at the world, and said,
'What
a beautiful world.' 

[ SOURCE:  Thisis of couarse Genesis I:1, 'And the lORD look at
the world and said, 'It is good.'
Genesis I:31 -- 
V_YiRA AeLoHIM AeT KaL ASheR 'aSaH, V_HiNeH -- tov MAoD -- 
and the LORD [Elo(k)im] saw everything which was made [ JPS Rashi
1949, 'that 'HE' had made ] and behold (it was) very good. ]
Note that at end of the 1st and 3rd and 4th days, the judgement is
simply 'KI tOv' -- 'that (it was) good -- of the 2nd and 5th days,
if I count correctly, nothing is said -- and of the 6th day, when
man is created, it is said, not merely that it was good, but tht
it was very good.  
No doubt there are midrashim on all that.
RSC is clearly reading 'very good' as 'beautiful', no doubt based
on traditional sources. ] 


If you're thinking what a horrible world, you're not
toching G_d's plan of the Creation.

[ The typescript has here a line of asterisks.  Maybe that
indicates a break in the tape, maybe an omission of a subsntial
bloc of text, or maybe just that the stars came out that evening,
as they often do in the Bay Area, although of course thereabouts
it does furnish a topic of conversation at better wine_and_cheese
parties -- the ones at which one ought to make a passing remark
about 'Jewish extremists', but ought not boff the hostess, at
least until most of the guests have departed to drive their
baby_sitters home, amd there's no more lox left on the sideboard,
only a few baco_bits and a bit of old tofu ]

The Baal Shem Tov says, before the Meshiach is coming, everything
comes more clear; that means the good peple become better, and the
evil people become more evil.
(b17-9a)

(b17-9a)
[ And we all read black_and_white comic books, mazaltov.
I mean, where did we get this Manichean heresy bullshit from, and
who needs it. ]

Man is 'adam' -- Aleph--Dalet--Mem -- and
Alef-Mem--Dalet is very -- 

[ REFERENCE:  Someone who knows Hebrew should tell me -- all I
think of at the moment is Amud -- to stand up, or a stand  -- and
all that gives me is Jimmie Joyce, l'havil, Finnegan's (a)Wake,
"rise if you but will, phall you must" -- which was probably not
what you were hoping to read here, do buy a bit of herring from
the Modi'in Va'ad and wash it down with a shot of shnapps --
Genevre will do nicely, if chilled ]

-- and acocding to Chasidut, anything which
comes from the same letters means it comes from the root. 
(b17-9b)                          

(b17-9b)
[ That's making an ontology out of etymology, but what the heck,
that's cool.  I mean, the Common Man and Everyman and Common Sense
got more wisdom that half tghe Ph.d's put together in a Sherry
Hour.  "Tea with lemon or cream."  "Both."  "Surely you jest, Mr.
Feynemann."                    
Shrager would sing in the Berkely coffee houses.  When someone
offered to buy him a drink, he would ask for beer, because that
way he at least got a few B vitamins. ]

Man means very.  So before Meshiach is coming, everything will be
very:
those who are bad will be very bad.  Eventually they'll wipe each
other                                                       
out.
(B17-9c)

(B17-9c)
[ Oh Goody. "Aggravate the contradictions" in the words of St.
Lenin. 
That's just what the JW's say.  I used to read their little
booklets on the beach on Rodos, where I was not staying at a
4_star hotel, and although the food was often adequate, the
self_service did leave something to be desired.
I mean, doesn't anyone realize that when Meshiach comes the earth
goes.  That's the Apocalypse that all these self_styled Christians
are looking forward to.  I mean, at the Second Coming we will all
be screwed.  So tell them they can stop booking reserved seats at
Har Megido to watch Armageddon, because it will happen in your own
private fallout shelter, and the last thing you will see will be
Blushie on TV -- because they have already rented Lenin's Masoleum
to put him in, and Disney Studios already have most of the script
and animation done.  I blame Jimmy Carter, he started it all, with
that Sinai Giveaway.  Piece process indeed.  Christians should jot
be allowed to run for President. 
But I digress. ]


     A lot of kids ask me, when we open the door for Elijah the
Prophet
in the second part of Seder, we say horrible words, it sounds
like.
First, we say holy words of love and peace, and we say, 'Please
pour out your anger at the world.'  
So the thing is, the world needs a
little bit cleaning out.  It really does.
(b17-9d)

(b17-9d)
[ Yup, Cheney kept saying to Israel, maybe you could just drop a
little nuke on Damascus, some day when the wind atin't blowing too
strong toward the Golan.
Hell, half the Bush Administration thinks Golan is some new kind
of ladies shoe. ]

But you know what we are 
begging G_d -- 'Would YOU please do the cleaning.'  When we open
the door for
cleaning.                 
(b17-9e)

(b17-9e)
[ Especially not if the SuperBowl is on that afternoon, and I just
got a six_pack of Schlitz.  ]

You know there are lot of people that are so eager in fighting
evil ... 

[3-dots typesxcript ... ]
(b17-9f)
 
it's the greatest thing in their life.  
(b17-9g)
(b17-9g)
[ I once heard R. Shlomo say, at Modi'in -- He once met a guy who
was standing on Bar Ilan street on Shabat throwing stones at
passing cars 

-- I mean, this is not a major sin, like throwing stones at an
adultress who did it on Kotel Plaza on Yom Kippur on the wrong
side of the mehitza, but still, and its true that there's no need
to keep Bar-Ilan street open on Shabat, if they can afford a car
they can afford to drive from Jerusalem to the Dead Sea Steakaria
via Ramot or Beersheva -- so "they only do it to annoy" (Lewis
Caroll) -- but still it is a bit infra_dig as the Brits would say
if anyone could understand them -- 

So anyhow, R. Shlomo says something to this guy, and he says back,
'But it's my oneg'.  My special pleasure on Shabat. ]

So we're saying to G_d, if there
has to be some wiping out of evil, please, YOU do it.
(b17-9h) 

(b17-9h)
[ As often noted, though maybe it was in years subsequent to this
treaching, R. Shlomo used to say, Do not translated it, 'Pour out
YOUR wrath', but rather, 'Pour out YOUR wamrth.' 'on the nations
that have not known YOU.']                    


Mishkan, is a little tabernacle, which we read in the Torah.
Reb Nachman says:
Mishkan comes from 'mascheni' -- draw me.  
What is it to
make a tabernacle in your life.  Your bring dowm G_d to the world,
right.
Drawing G_d down.  
What are we doing when we do a mitzvah.  We're
bringing G_d down.
What is so holy about Moshe.  Hew brought the Torah down to
---------------------------------------------------------------
                                                     
START PAGE 10 OF RSC TYPESCRIPT B17

[ This page is a lot more readable, and the left margin cuts off
only about half a letter]

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

the world.

the earth is very holy.  

Why is the earth the most magnetic thing in the world.
(b17-10a)

(b17-10a)
[ Now that is just about an ideally ridiculous question. ]

The earth likes giving.  

Reb Nachman says:
There is no 
gravity from heaven; thaere is only gravity from earth.  
(b17-10b)

(b17-10b)
[ Reb Nachman was brilliant, but, or so I read or heard somewhere,
an anti_intellectual with regard to secular knowlege.  So here he
demonstrates than an anti_intellectual ultimately moves in a
closed universe of discourse.  This was, after all, after
Copernicus.  And Newton. ]

It's drawing G_d
down into the world. 
(b17-10c)

Moshe Rabenu with his great force could draw G_d
down to the world.  

What is the holiness of the Jew.  He can bring
G_d down to the world.
(b17-10d)

(b17-10d)
[ Oy vey, keep it to yourself, or next thing they'll be saying we
can make golems.
I mean seriously folks, I do take it as axiomatic that no people
is inherently any better at anything than any other people.
nd that there is no Divine intervention to change the odds.]

What is the difference between the world talking
about being chosen, and we Jews talking about being chosen.  

Let's say a girl is chosen Miss American, she wants to be the only
Miss America,
right.  But when I the Jew want to be chosen, I want the whole
world to be
chosen.  

So the whole thing is, each time I do a mituvah, I'm bringing
G_d down to the world.

     The deee secret of the world is, the apple is growiwng on the
tree, but 
I can't eat the apple until I cut if off.  So the apple is crying

[3 dots typescript, presumably indicating, not an elision of text,
but presumably that the Rabbi had just swallowed a rather small
apple -- a young crab_apple will do, though they're a bit bitter -
- and was waiting for a posek to come tell him if (a) his parking
ticket had expired, or (b) if he was therefore expelled from the
Garden of Eden, which is of course located in Berkeley, and would
therefore have to go to his automobile as soon as possible and
drive to Sunny Sausalito, or possibly Vallejo. ]

out then, it depends on me how I eat the apple.  I can eat it and
feel
regret toward the earth.  That means, I'm reconnecting the apple
to the
earth, because it only grew out of the great life_giving 

[ the word 'force'' occurs in the typescrip, but has been crossed
out by the typist] 

of the 
earth.  Or I can eat the apple, and just remember the cutting off,
and 
the, I don't receive life, right.
(b17-18e)    

(b17-18e)
[Wrong.  We got dominion over all the lesser orderrs of cretion,
right.  And you can tell that to your saber-tooth tiger. I mewan,
I do not have to do tchuva for picking an apple.  Tell it to the
worm.  Or the bluejay. ]

Maybe some of you remember , G_d's NAME has four letter:  Yud,
Hay,, Vav, Hay.  [ Typescript sic, not (K)ay ]
(b17-18f)	

(b17-18f)
[ Well, maybe it does and maybe it don't, and maybe it does and it
don't.  Like, it has 4 letters like the Universe is upheld by our
pillars -- Lion, Eagle, Man, and I forget the 4th -- PVK had them
in his Cosmic Celebrtion.  And like, in Islam you have 99 Divine
Attributes.  And like, we have 10 sfirot.  And there were 12
Tribes.  And how many sounds are there in AUM.  Robert Graves, in
The White Goddess, has a reaonable approach to what the sound of
the Ineffable NAME might have been.
Becuase of course none of these numbers are numeric. ]

In the Zohar haKodesh it says, when you don't do someting wrong --
imagine someone offers me a little hamburger, and I don't eat it -
- what
happens to me.  What's shining in my soul.  Yud--Hey.  If I do put
on
tfillin, I do a mitzvah, what's shining in my soul  Vav--Hey. 
(b17-10g)

(b17-10g)
[ So ok, analogous to the Cahtolic distinction between sins of
omission and sins of commission, thest are mitzvot of omission and
mitzvot of commission.  I call them Grade B and Grade A mitzvot
respectively.  A grade C mitzva is when I intend to do a mitzva,
but am unable to do it due to circumstances beryond my control   A
Grade D mitzva is when I intend to do an avera, but do not do so
due to circumstance beyond my control.}

Now listen very deep:
The Gmora says, there are 248 positive mitzas and
365 negative mitzvas.  So the Gemorah says, we have 248 
[ whiteout, maybe 'veins'] 
and we also have 365 veins.  When I cut my 
[ whiteout, presumably 'vein'] 
it hurts, right.  But when
someone is drawing blood out of me, it doesn't hurt, but I'm
beginning
--------------------------------------------------------------
                  
START PAGE 11 OF RSC TYPESCRIPT B17
              
very weak.  The blood is really my soul.
(b17-11a)    

(b17-11a)
[ This was the view of the pre_Socratics, who spoke of a 'blood
soul' and a 'breath soul', as I recall being taught. ]

The difference between my limbs
and the blood is that my blood rushes through my whole body, but
my hand
is just there.  

There is a tremendous force of 'drawing' in the world, and a
force of 'coming'. 
(b17-11b) 

[ OK, typescript sic, 'coming', but I think a typo for 'cutting']

There are some people, when you meet them, there is a
tremendous force of drawing.  And there some people, when you look
at them,
they really cut you short.
<b17-11c)

What is dictatorship in the world.  There are
people who have the power to cut everyxbody off.  Some people like
it.                                                       
(B17-11d)

(b17-11d)
[And that, sports fans, was a brief commentary on Wilhelm Reich's,
'The Psychopathology of Facism.')


Listen to this:
Isn't there a strange drawing power to cutting also.  Very strange
kind of drawing and cutting.  All the positive things are drawing

[3-dots typescript ]

I'm 
drawing G_d down to the world.  But when G_d says, Don't do this,
and this,
it looks like G_d is cutting me short.  But no.  When G_d cuts you
off,
'HE''s not cutting you off.  'HE''s saying, 'Please don't cut
yourself off.'  G_d
is begging you, don't cut.

You see, I think when G_d says, 'Don't eat ham,'
'HE's cutting me off.  But it's not true.  G_d says, 'If you eat
it, you
will cut YOURSELF off.'  

It comes from such a high world, you don't feel
it at the moment; only after that, you're so weak.


On a spiritual level, take people who do so much wrong, and then
you 
want them to [do] something right.  They just don't have the
strength.  
(b17-11e)

(b17-11e)
[This is the point that is made in, Dvarim I think.  If you keep
the mitzvot, 10 will rout 100, but if you fail to keep the
mitzvot, it will be the reverse.] 


Because 
all the 'blood' they lost -- all the soul they lost -- by doing
wrong.  They
just don't have the strength.  They have all their limbs, but
they're weak. 

Reb Nachman says:
Any question I have, it's drawing, right.  I want to know.
If you give me the wrong answer, you cut me off.

Now I'll tell you something
very strong:
If my answer fits your question, your question is still there,
and my answer is there.  If I give you the wrong answer, then you
have no
more question, it's cutting you off.

You know how you have to teach children the Torah, which is the
deepest
depths of G_d's word, right.  You have to teach that all the laws,
which are
so delicate, that  the drawing and the cutting are really one. 
G_d just wants
----------------------------------------------------------------  
                  
START PAGE 12 OF RSC MS. B17

cut you off from the cutting.

So the first thing Reb Nachman says is:
What are we doing Sedar night.  Our children are asking questions. 
And
we don't say to them, 'Ha, what are you asking.'.  You answer, and
maybe
you still don't know.  Maybe the question awas better, right. And
the way
we teach G_d's word, is by giving in an answer in such a deep way.

Now listne to this:
The truth is that every generation has a 
different question.  Becuase if it would be the same question,
then why do I
need another Pesach.  I had the same thing ten years ago, why do I
have
to go through it again.  But the truth is, there is a new
qwuestion with
every generation.  And there have to be holy people in each
generation
who hear the queastion, and answer the right answer.

Reb Nachman says 
something unbelieveable:
The soul only knows about drawing.  The 
soul is comopletely life-giving:  it toutches the body and the
body's alive.       
(b17-12a)                  

(b17-12a)
[ But I would rather say -- the body touches the soul, and the
soul is alive.  Or better, when the soul is touched by tghe body,
its life moves from eterneal essence, to temporal existence. 
But 'life eternal' -- I mean, "you call that living?" -- no
chicks, no hotdogs, no chance to go out to a baseball game, and
they never deliver your subscription to The New York Times -- you
call that living? 
But seriously folks, life entails change.  So 'life eternal' is an
oxymoorn, which is what most preachers and ministers are anyhow --
eight_sided__idiot's]


And it is only when the soul enters the body that it learns there
is
such a thing as cutting.  But cutting is a very holy drawing, if
you
know how to do it, right.  

So he says: 
If man would hae eaten from the
Tree of Life --  and here you also have to cut, right.
(b17-12b) 

(b17-12b)
[ We seem to have gone from 'coming' to 'cutting' -- unless I
misread, or the transcriber made a typo.  'Cutting' would seem to
be the better term, so its most likely what RSC said.  I don't
have the tape, nor have any idea where, if anywhere, it exists.  
So I have to recheck. 
OK, maualtov, I rechecked, 'coming' occurs in the typescript page
11, but that's the only place where it is used in
contradistinction to 'drawing', so I think it was a typo by the
transcriber for 'cutting'.]
]
                                                                
But why do you
live forever.  

[ I was not aware that one did; call my insurance broker first
thing in the moring, and rebook that Adventure Tour. 
OK, this might be a typo for 'not live forever', or a poor xerox
that cut off the word 'not' on a short left margin, but the left
margin looks intact on this page. ]

Because when you cut off the apple from the tree, you 
don't cut if off, really -- you just cut it.  T herfore this apple
can give
you life foreer.  But the Tree of Knowledge is -- I cut the apple
off.
So what happens to me.  The life I receive from it is cut, right.
The connection between my body and my soul is food, right.  But
the
way I receive it, is cut.

Reb Nachman says:
Why is it that holy people don't have to sleep so
much.  And unholy people have to sleep so much.
(b17-12c)

(b17-12c)
[And PVK once said, we have too much to do at this Camp, so you
have to not only meditate quickly, you have to sleep quickly.
Sarah Cornelia can do that.  She can say, I need to lie down for
10 minutes, and she does so, and then wakes up refreshed. 
On the other hand, holy people don't spend so much time hitting
the nightclubs, the booze, and the floozies.]

Its like sometimes you
don't want to wake up, you know.  Becuase my soul can't stand so
much
cuttting.  It has to go back to the place that is only drawing. 
And holy
people [, who] know the balance between cutting and drawing don't
have to sleep
so much.  Because sthe energy is not that strong between cutting
and
drawing.  Some people wake up in the morning and they're angry.
(b17-12d)

(b17-12d)
[ Little Joe used to say -- if you go to sleep in the afternoon,
(after staying up all night for a Meeting), you wake up grumpy. 

Because the 
-----------------------------------------------------------------

START PAGE 13 OF RSC TYPESCRIPT B17

soul says, Oi gvalt, I'm back.  Same thing.  Who can stand it.'  

Some
people when they wake up in the morning, and each night befroe
they go
to bed their body learns a little bit more, the secret of drawing
and
cutting.

And now Reb Nachman says something very deep:

[ "full fathom five"]

Why do we have to die.
Because the body has not learned yet the secret of drawing, so it
has to go
back to the soil, and be there for a few years, because the soil
is only
drawing.  And here the body learns the secret of drawing, and then
the soul
and the body become one.  
(b17-13a)   

(b17-13a)
[Mazaltov, and no doubt it also had to learn the lesson of how to
wear a diaper with appropriate style.  So few do it right, you
know. ]

I think we're learning the secret of cutting and drawing because
we're
dying.  Since we're only here for a few years, we know we have so
much
to do.  It's so precious.  It's not cutting off, it's just making
the 
drawing real.  Man had a chance to learn it, right from the First
Temple, but
he didn't learn it, so now he has to learn it a diffaerent way.

Reb Nachman says:
What is the whole thing of the Meshiach.  This is one person who
mamash draws G_d down to the world.  Because he's so full of life,
of
drawing and of humility: you can walk on him, step on him, spit on
him, and
gvalt he gives you all you need.  
(b17-13b)

(b17-13b)
[ Excuse me, this is is maybe the Meshiach for the other side of
the room? I mean, a yiddishce mensch this is not. And even less an
Israel.  I mean, I don't want to sound politically incorrect or
embrass anyone, but we were originally from that region, or so
they taught me in Temple Sunday School.  You know, that nice new
modern bulding built like a gymnasium, with the handkerchief size
tallit, and that nice new electric organ to play on what we call
'Shabat', before they pur the Manichevitz.
Oy, fry me a catfish. ]

There's one more thing:
The earth is 
giving us a place.  The earth understnad that when I step on it,
it's not
because I want to hurt it.  I have nowhere to put my foot, right. 

Can you
imagine if I had a really good friend, and he stppped on me, I
would know,
'I so glad you stepped on me beaucse who else whould you step on.' 
'You 
have to put your foot somewhere.'

The Meshiach will be this great friend of
the world.  He'll say, 'You want to spit at me.  Gvalt, OK.'

Suppose I say to Menachem, 'I bvelieve that you are really a good
person.'  What am I doing at this moment.  I've drawing out his
soul. When I
walk up to G_d and say, 'I believe in YOU', then I'm drawing G_d
down.                      

Praying is really to draw G_d down.  I'm calling to G_d, 'You know
Moshela
is sick.  YOU have to heLp him.  YOU're the Holy One.'  I'm
drawing G_d down
to the sick. And there are holy people in the world, but they have
no
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gravity, which is the whole thing.  They're holy people, but
they're
Not the Meshach peple.

What do we do with people we hate.  We step on them, right.  But
if I would know that by stpping on them, I'm making them the place
for
me, I would shiver.

[ A line of stars in the typescript.  Don't know what it means. ]

Why are we Jews called Jews.  The letter yud is a little dot ...

[3-dots typescript.  Might mean something, but might not.  More
likely not. ]

Iv I do nothing with my time, it's just cutting, cutting away my
life.  But if I know what to do with my time, every minute counts,
it's
the greatest drawing in the world.

[TRANSCRIBER NOTES:  END OF PESACH TAPE.]
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*** ZOWIE FOR HOWIE %%%
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FOOTNOTES DEEP_6'd to =scsa_b17
================================================================
sa, Campra, 19 Sept '05 -- 15 Rlu  14 Sha'baan
I am graetful to the Vanzetti's for giving me a place in which I
could input this teaching
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