=sc7112b9 R. Shlomo Carlebach, Teaching December 20, 1971 Typescript B9 from Collection (BZ June '04) Collection (BZ June '04) consists of the following Series AA: AA1, AA2, AA3, AA4, AA5, AA6, AA7 Seroes A: A4, A5, A6, A7, A8, A11 Series B: B9, B12a, B19b, B15, B16b, B17, B18, B20 This Doc is: B9 -- Typescript, 12 pages -- Dec. 20, 1971 -- Heading only: "rav Houtner" Source details: Inventory doc: =inveaaaz Excerpt from =inveaaab which is an annotated excerpt from =inv0494a Listing of the BZ June '04 Collection. ---------------------------------------------------------------------- Here is =inveaaaz: =inveaaaz Excerpt from =inveaaab which is an annotated excerpt from =inv0494a Listing of the BZ June '04 Collection. Does not include listings of the rest of the AA, A, and B Series. ------------------------------------------------------------------------- A SERIES DOCS IN BZ JUNE '04 COLLECTION: *A4 59 "New Tape Series" followed by A5 *A5 6 followed by A6 *A6 11 called E *A7 9 1975 Weiss Farm, Tape 1 NOTE JUNE '04: I HAVE ONLY 4 PAGES FROM A7 IN THE BZ COLLECTION But page 4 is a short page. So maybe the "9" in =inv0494*. was my typo As I recall now, I took longhand notes on the Witt Collection; then typed them up later. So I could have misread a 4 for a 9. *A8 X.Ms "New Tape Pink Ampex 360" NOTE JUNE '04: I HAVE 9 PAGES OF A8 *A11 40 -------------------------------------------------------------\ AA SERIES XEROXes IN BZ JUNE '04 COLLECTION: SET AA: Original handwritten Ms. in 3-Ring binder, consecutive 6/90: Returned from ZF to HS, both Meor Modi'in. *AA1 43 Orig Arthurs Tape 1 Side 1 & 2 Israel Summer 1973 *AA2 36 Orig Tape 2 Side 1 Jerusalem Summer 1972 (?-qv ms.) *AA3 38 Orig Tape 9 San Francisco Summer 1973 Thursday *AA4 23 Orig San Francisco Sunday July 3, 1973 *AA5 42 Orig Another Tape, San Franciso Summer 1973, perhaps Sunday *AA6 18 Orig San Franciso Summer 1973 Sunday Tape 2 pp18 *AA7 23 Orig Miami Dec. 26 Tape 6a ---------------------------------------------------------\ B SERIES DOCS IN THE BZ JUNE '04 COLLECTION: [N.B.: in =inv0494a I have an asterisk before B5; and that entry is copied to =inveaaab, where I use an asterisk to flag docs included in the BZ June '04 Collection. But B5 is not in the BZ June '04 Collection. *B9 12 12/20/71 "Rav Houtner" Dec. 20, 1971 *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 *B15 7 1/27/72 PM = JW18 = HH21 Excerpts in sh_topic *B16b 14 1/27/72 Purim I FIND ONLY 13 PAGES OF B16b IN THE BZ JUNE '04 COLLECTION. PAGE 14 PRESUMABLY LOST. %%%--------------: NOTE JUN '04: In =inv0494b I note that in =sh-topic I include a topical outline of doc B16b: WHAT I NOTE IS: "SH-TOPIC 50111 05-13-94 3:23p Topical list, with extensive excerpts, of various documents not input elsewhere. B15 (=JW18=HH21) -- Some excerpts (& topical outline) B16b=HH29 Topical outline only" --------------------------------%%% *B17 24 1972 Pesach 1972 I NOTE ONLY 14 PAGES OF B17 IN THE BZ JUNE '04 COLLECTION But I think that was an input typo; I input "24" but "14" was correct. *B18 11 3/16/72 AM (Incomplete) = JW21 -----------------------------------------------------------\ B20 4 2/27/74 Brandeis 2/27/74 @Editted Excerpts on Purim input as D:\BOOK3:eeb20pur ---------------------------------------------------------------\ ================================================================= == HERE ENDETH THE A, AA, AND B SERIES DOCS INCLUDED IN THE BZ JUNE '04 COLLECTION ================================================================= ======= PROVENANCE: ('Provenance' -- now there's a term to conjure with -- I knew it would come back if I waited long enough -- I knew it was like yichus, but something like purview or proust (prurience) -- it's like what Alifa uses to explain that the story of her Uncle the King of Jerusalem putting down Rashi and/or visa-versa most likely never happened because the old boy bought the farm in Jerusalem.) So like the Provence of Collection (BZ June '04) is like: One day maybe 1988 when we were waiting for the intifada to blow over, I wondered into the Witts with a notebook, opened a file drawer, wrote ID numbers on every doc I found, and wrote down a minimal description of same. All that became (=inv0494*.*). Then, while Emunah wasn't feeding me from their kitchen, and R. Joshua was doing something important, I stuffed all those docs in my daypack, went over to a xerox shop, and made a copy. Parts of that copy, recopied, now comprise (BZ June '04). Also ("today make I mention of my sins"), I watched in fatalistic apathy while the xeroxman trashed a few pages from this collection: Those bits of lost wisdom include Page 14 of Doc B16b. ============================================================== START INPUT (sa) of Typescript Typescript transcriber not known. Place of teaching not now known by me. Hebrew date of teaching: [FIND OUT] Parsha for Shabat of teaching: [FIND OUT] SET LINE LENGHT TO 80 CHARS, TO REPLICATE TYPESCRIPT ----------------------------------------------------------- When Moshe Rabbanu went on Mt. Sinai, during the day G_d was dic- tating to him the Chumash, and during the night G_d was explaining the Gemorrah and Mishanh to him, the Torah Sh-Bal-Peh, the Oral Law. We don't kNow what Chumash really is. If someone says, "I know Gemorrah," he's probably lying, but maybe he isn't. But if someone comes to you and says, "I know Chumash," he's definitely laying. Because Chumash is way out. So a lot of times Moshe Rabbenu asked G_d, "Why don't YOU let me write it down?" and he was begging G_d, "Why don't you let me change the wording. It would come out so much mnore clear." G_d said no. There's a pasuch that says G_d made a covenant with us. And the Gemor-rah says that the covenant is the Oral Law. What is a covenant? When you have a covenant with someone, you say something to each other. But what's the covenant between Israel and G_d? It's the Oral Law. The Gemorrah says like this, and if it was real then, how much more real is it now? G_d says to Moses, "There will be a time when the whole world will also know the Bible. So they will say 'We're just like the Jews,' But the one who knows the Torah Sh-Bal-Peh, the one who knows what it really means, the world knows they are the real Jews, the Mt. Sinai people. And the one who kows the Bible by trans-lation, they aren't real." Maybe some of you know that the first time the Bible was translated, it was from Hebrew into Greek. And on the tenth day of Teveth we are fasting, and one of the reasons is it was on that day that the Bible was translated. It's the saddest thing in the world. Because, before than any non-Jew who wanted to know the Bible, came to Israel, and we taught him the Bible. So the way we are teaching it, we knew that he knew exactly what was going on. But the moment the Bible was translated, any little person buys himself a little Bible, and he thinks he knows ------------------ [start typescript page B9-2] LEFT MARGIN TRUNCATED -- 3 CHARACTERS LOST what G_d is saying. So we are fasting, because it's like a degradation of? Mt. Sinai. And now, the Bible has been translated for about 2200 years, and the fact is, they don't know the Bible yet. Without hurting anybody's feelings, take a priest who writes commentaries on the Bible. He might be a sweeet little man, but he cannot write commentaries on the Bible. It just does not go. {b9-1} And take a little yiddele who writes commentaries on the Bible and goes ... [3 dots typescript -- probably just means -- space out here, but come back in time for kiddish cakes.] Because we have a covenant with G_d. So, the words themselves can be? translated, and you don't need a Jew, Maybe. You don't need a Jew to show? that "Berashit" means "in the beginning". But the real meaning of Xl's words was just given to us, and it's not written down. It's just handed down from one generation to the the other. So whoever wants to come and learn it, I'll teach them. But he has to come to me. I have to be the channel beause it has to be given over from mouth to mouth. Without telling long stories, one time I was invited to play?? in a monastary. So I was talking to them? about the psalms. They told me, teach us one psalm. So I took one and(?) taught it, and I realy know very little. But regardless, they were mamash saying, "I never knew the pslams were so good." And they really know psalms by heart; they're good people, but they don't know what the psalms are saying. Because the psalms were given to me. I can teach it to them. I cannot give it to them; I cannot give it over to them. Last night we were talking about something very deep. There's such a thing as learning and there's such a thing as giving over. You don't only teach children Yiddishkeit -- you give it over to them. Sometimes, someone might have a great Xi, who can teach him the whole Torah, but he doesn't give him over anything. And maybe Moshe the water-carrier doesn't know anything to teach his ?children? but mamash he gave him over Yiddishketit. So G_d says to Moses, if I would write down the whole Torah, then the [sic, 'the', but I'd guess: 'they'] would become strangers, G_d forbid, to their own Bible, to their own ================================================================= == START TYPESCRPT B9 PAGE 3 Mt. Sinai, but because it's not written down, therefore, it's just given to them. So the one who knows the Oral Law is the one who was at Mt. Sinai, and the one who doesn't know the Oral Law, was not there. Now listen to something very beautiful: When we say the blessing over the Torah, we say "asher borchu banu mechol amim," ASheR BaCheR BaNU Mi_KoL Ha_'aMIM who has chosen us from all the people, {B9-2} {B9-2} {Comment (sa): Not 'from all all the people' but 'amongst all peoples'. For each people may have its path; and there are good people amidst all peoples; and turkeys too. #l1 and "Nasan lanu toraso" V_NaTaN LaNU AeT TORa_TO and gave us the Torah. This is from the Vilna Gaon: When did G_d chose us? The choosing was before the giving of the Torah: the giving was on Mt. Sinai. bBut G_d chose us when 'HE' decided to take us to Mt. Sinai. So the choosing was actually three days before. On Rosh "Chodesh G_d said, "You shall be unto me a nation of priests and holy people." Then, He gave us the Torah. If you think of it very deep: Everybody knows, there's the Written Law, and then, the Oral Law which I'm not permitted to write down. If I want to explain a passage in Chumash, I can tell to Ne'emean, he can tell it to Marvin, {B9-3} {B9-3} {Note (sa): This is presumably Marvin Koussoy, who sometimes wears red suspenders ('braces' in England_English), as_it_is_said: "Why does a fireman wear red suspenders?" "To keep his pants up." #l1 but I'm not permitted to write it down. So what kind of transgression would it be if I did write it down? In the human body, I can live without a hand, although I need a hand. But I can live without it. But I cannot live without a heart. There are cetain laws that are like certain parts of your body, and then there are certain mitzvahs that are like the heart and the head ... [3-dots typescript] Let's say Shabbos; it's not just a mitzvah X? it's the heart and soul. So imagine if I did wrtie down the Oral Law...[3-dots typescript] It would not just be a avarah like eating ham. I would liteally destroy the covenant between me and G_d, like cutting out my heart. Because my covenant between me and G_d is that there are certain things that I cannot write down ...[3-dots transcript] it's just my claim to Mt. Sinai. {B9-4} #l1 Later on, Rebbenu Kodesh, the Holy Rebbe, the only one who was called Holy, realized that people began to forget. So there's a passuk that says that when the time comes to do something for G_d, sometimes you even have to do it wrong ... [3-dots typesrpt] in order to keep the thing up. So they decided to write it down, because they realized that otherwise it would be completely forogtten. But the craziest thing is, even [START TYPESCRIPT PAGE 4] *** [5 LETTERS TRUNCATED ON LEFT MARGIN OF THIS PAGE] [after, or when] they wrote it down, it's still not written down. Because can you imagine there's a book like the Gemorrah, and therE's not one non- Jew in the [world] that knows Gemorrah. They have professors, and studying it, and they undersand it. And I'll tell you something deeper: if you don't keep Shabbos -- if you're not a frum Jew, you don't understand it. Someone told me, XXt a professor who was sitting Yom Kippur, eating breakfast and smoking [a cig]ar, and learning Gemorrah. Gournisht. It doesn't go into his head. If [you are ] not on the level that you have the covenant between you and G_d it [doesn]'t get into your head. And the Gemorra is not only to understand the X , it's a whole way of thinking. It's a G_d__like thinking; the deepest [thinking?] there is. {B9-5} And this has to be handed down from Mt. Sinai. Let's say [I'm le]arning witn Ne'eman, I learnded with Reb Shloma, Reb Shloma by Reb Bera, [Reb Be]ra by Reb Chaim, Reb Chaim learned by Reb Yoshe Bera ... [3-dots typescript] I cannot count X fingers all the way to Mt. Sinai. Because what's the holiness about X HaKodesh? He was abe [sic abe; but 'able'] to write it down, and not write it down. The [Gemorr]a is sixty-three volumes, and it's written down, and if you don't X, someone to connect you to Mt. Sinai, it's unbelieveable. For instance [we were?] learning about Chanukah tody [sic tody; but I suppose: today], like if you don't know the whole Talmud X not even learn one page. There's this deep kind of intterala- [tionship] and with all the commentaires, it's still in the air; It's still just [given o]ver from one person to the other. There are certain things, that if [I write?] them down, they stop being a scret. But with other deep things, I [can writ]e them down from today until tomorrow, and it's still a secret. Lets's [say peo]ple who lover each other very much ... [3-dots original] they have all kinds of secrets. [They] can write down a a whole letter to the world, and nobody knows what [you're] talking about. Because they're so close to each other. But you [LM Ok for the last 4 lines of this page, I reckon] know exactly what it is, and Rebbenu HaKodesh was so holy, he knew what the covenant between G_d and Israel is, and therfore he knew how to write it down. {B9-6} #l1 And again, if you don't know Torah Shel Baal [Peh you] don't know Torah Shel Ktav. G_d wrote down the torah in such a way [START TYPESCRIPT PAGE 5] [APPARENTLY 2 LETTERS TRUNCATED ON LEFT MARGIN] [I'm going back to a LL=75 to match the typescript.] N.B.: Standard LL is 6 inches. Once upon a time, when there were typewriters, standard LL=Line Length was 6 inches. Pica was 10 chars/inch, Elite was 12 chars/inch, so standard line would be 60 chars for Pica, or 72 chars for Elite. 6 1/2 inch Line-Lenght was also acceptable; that's 78 chars. for Elite. Using EinsteinWriter on this screen, I have a limit of 74 chars before it jumps. -------------------------------------------------------------------------- that even if you translate it into all seventy-five languages you cannot understand it. And Rebbenu HaKodesh wrote down [what] the Oral Law is and still did not destroy, even for one hour, the holiness of its being a secret. And the law is, if a person comes to me with a pistol, and says, "Eat a piece of ham or I'll shoot," then I don't have to die for ham. It's forbidden to [do, or eat] it, but I don't have to die for it. Even for Shabbos; as holy as it is, not only do I not have to die for it, but there's a big sheilah according to Maimonidees whether or not this is suicide. Because I have no right to do it. But if someone comes and says, "I want you to worship idols, you know, bow down a little bit, it doesn't mean much", than I say, "Shoot! [We are] not permitted to kil. The Gemorah says how do you know that your blood [is] more precious than someone else? And it also says, I might be Moshe Reb- [benu] and the person I'm supposed to kill is the most horrible thief in the [worl]d, but still, how do you know? ... [3-dots typescript] {Comment (sa): By common sense of course. And you'd darned well better use it, Bozo, or you'll get free rent on a long-term lease at Mt. Herzl.} And G_d forbid, adultry also {B9-7} For [thes?]e three things. And also let's assume that only Jewish people have [paya]s, and someone comes up to me and says, "I want you to cut off your payas, [or I'll?][or: you say?] shoot." What is he really against? He's against my being Jewish; I [look like] a Jew, He can't stand it. I say, "Shoot." Or the Gemorrah says, [imag]ine we would have a custom to wear, let's say, black shoelaces, and [the] whole world wears red shoelaces, and someone comes up to me and says, "I [want] you to change your shoelaces, or I'll kill you," so I say, "Shoot." {B9-8} The Gemorrah says like this: if he just wants me to do a sin, then [there] are only three sins I have to die for. But if he's against my Jewish- [ness] he cannot stand me looking like a Jew, then I say, "Shoot". Because [and this?] is reaching so deep. Ham? Yes ham, or no ham is not my heart, right? [Cut off?] one of my limbs. Even Shabbos, although it's the heart, it's not that [bad?] yet. But my being Jewish, my covenant with G_d? The Gemorrah says I [have] to die for it. So what am I dying for? It means that sometimes I have Xs for the Torah which was being given to me on Mt. Sinai, and sometimes [START TYPESCRIPT PAGE 6] have to die because G_d has chosen me. And the choosing was three days before Mt. Sinai, when G_d said, "You should [usual translation is 'shall'; but 'should' is maybe more appropriate; I don't think biblic Hebew has a subjunctive, if so, 'should' is not contradicted by the text.] be unto me a nation of priests and holy people." #l2 {Reference: Exodus 19:6 (YiTRo) V_ATeM THIO_LI M_MLaKheM CoHaNIM "and you shall be unto Me a kingdom of priests" (trans. Interlinear Rashi JPS 1950) {Note (sa): 'a kingdom of priests' is I think a much better translation than 'a nation of priest and holy people' The latter seems to imply that one had two seperate job opportunities.} It was then that I entered the covenant with G_d. And the giving on Mt. Sinais, and all the Laws. So when it comes to the Law, there are three I hafe to die for, but when it comes to my convenant with G_d, my being Jewish or not, G_d has chosen me, then anything that has to do with Yiddishkiet, I'm out ... [3-dots typescript] even shoelaces. #l2 #L2 {Important note: (sa): I think this then comes down to: the call by French rabbi's for French Jews to wear baseball caps rather than kipot, contradicts this teaching by RSC. That is an important point. It would certainly apply to the law by the French government prohibitting the wearing of kippot in public schools. #l1 So what did the Greeks try to do? They said to us, "We want you to sing that you have no part in the G_d of Isreal. You can study, or do anything in the world." Just stop being Jewish, right? Xah is very nice ... [3-dots typescript] nice culture. Just stop being Jewish. So this was the first stime in history that people came and said, "don't be Jewish." they didn't say, "Don't keep Shabbas; eat ham"...[3-dots typescrpt] certain things that have to do with Mt. Sinai. They were against us being the chosen people. The said, You're the chosen people? You have a sweet little culture, you're good people but who are you? You're nothing." For this, a person has to die, a million times. {b9-11} Becuase this is what it is; it's all there is to it. My covenant with [apparently no final word here. Most appropriate. Especially amidst a discussion of idolatry.] So remember we were asking why is Chanukah not written down in the Gem- orah except for one little page? You mamash have to know the whole Torah to know exactly what it means? Why? Becuase the Maccabbes were ready to fight to sacrifice their lives for this covenant between man and G_d, for being Xah. Therefore the strongest covebnant between me and G_d about being Jewish is that it cannot be wrtten down, which is the Torah Shel Bal Peh. So therefore, Chanuakh was written down the least. So when you study Gemorrah, it's not just studying to know the thing. I'm studying that which is my covenant between me and G_d. The deepest depths there is. That's why the Gemorrah is so hard; you have to study so much, because not X the Gemorrah is written down properly ... [3-dots typescript. When we talk about a person has to die in order not to worihsp idols worhsip idols is really two things: one, it's forbidden like ham, but thX [LAST WORD ON LAST LINE CUT OFF ] [START TYPESCRIPT PAGE 7] everybody understands in his head that worshipping idols is more than for- bidden; if somebody comes up to me and says why are you not worshipping idols and I answer, "It's forbidden," that not where it's at, right? {b9-12} I don't worhsip idols because I'm a Jew and I believe in one G'_d. That's all there is to it. {b9-13} #l1 I don't eat ham just because it's forbidden; otherwise I would eat ham, why not? I'll tell you something very strong from the Ram- bam; if you ask a married woman why doesn't she live with [on Wednesday afternoons, I presume (sa)] anther man, and she says, "It's forbidden." Very shvach marriage, right? So when you uask the Yiddelach why don't you worhsip idols, they say, "Because I have G_d." So there were times when the Greeks, and other peoples wanted us to wor- ship idols just to break that part within us that says we're forbidden to worhsip idols. The Greeks wanted us to get away from G_d; they wanted us to break the covenant. And the deepest depths of the covenant is that I have secrets with G_d that I cannot even tell anyone. {b9-14} #l1 And remember, "we are chosen" is before Mt. Sinai; at Mt Sinai, we were already chosen, otherwise we wouldn't be there. {b9-15} #l1 Why three days before Mt. Sinai were we chosen? If something happens to me ... {3-dots typescript] t he first day I'm still under the impression of what happened, the second day I'm getting out [of?] it, and the third day, I'm completely new. And then I'm ready. It takes three days after G_d says you're chosen to get yourself out of all evil things. Remember I told you why Chanukah, the festival of lights, is on the third month. Because on the first month, I want to get out of all the evil? I did last year, as much as I had Rosh HaShanah and Yom Kippur, it sstill takes me one month to get out of it. Then comes Hodesh Heshvon and I'm cleaning myself, wiping off the dust, and then the third month, I'm get- ting ready. And at the end of the third, Chaunkah, I'm really there. So according to the Zohar and mysticism, Chanukah is really the light of Rosh AHaShana and Yom Kippur and Simchat Torah. But THEN I didn't see it, be- cause I was still to much under the impression of the evil from last year. {b9-16} {b9-16} #l2 {Note (sa): This gives a context for RSC's teaching -- really, one of the "cash tora's" -- teachings that you should carry around with you, because you can spend them like cash when you need them (there is an Israeli term for cash, which essentially means, cash you can spend, checks you should save to cover up mouse-holes) -- -- that of course the Gates of Repentance close with Ne'eila of Yom Kippur; but if you don't make it through in time, you get through from the Succah on Sukkot, and if you still don't make it through, you can float on through on the light of Chanukah.} #l1 [START TYPESCRIPT PAGE 8] t after three months cleaning, then I get to the great light. (*All this teaching is from Rabbi Houtner, the man who ordained Shlomo, from his book on Chanukah, and it was complied by Shlomo's cousin also named Shlomo Carlebach.) [THAT NOTE IS IN THE TYPESCRIPT, BY THE TRANSCRIBER I ASSUME (sa, Mevo Modi'in June 28 '04] But if you want to know who said this about the two days, it was the Vilna Gaon, one of the greatest in the last two thousands years. A very big "anti" Baal Shem, but still great. You know, after it's over -- all the fight- ing between the Chassidim and the Mitnagdim is over, it was a great thing there was a fight. Because the Chassidm would have never ended being what they are, and the world need it for the refinement. [That is: 'Because otherwise the Chasidim would have never ended up becoming what they did; this dialectic conflict was needed to refine Chasidism. [sa]] And they were fight- ing for the sake of heaven, because everybody really wants to serve G_d with the/ most. And out of all this, if we're a little bit Jewish today, then it's becoming more real, because there was such a big fight. So today we can benefit for both. [That is: nowadays we draw benefit from the springs both of Chasidism and of the 'Mitnagid' [translated 'Anti-'; but also termed [if I'm correct] 'Litvak'] movement.] I'll tell you something very strong that I heard from a Xdela in Isreal. You know that the big fight between the Mitnagdim and the Chassidim was one hundred or two hundred years ago, and the Mitnagdim were saying that the Chassidim don't learn enough. Today, nebech the Mitnagdim aren't learning so much either, and besides, the Chassidim are really learning a lot. And the Chassidim are saying that the Mitnagdim don't doven'; and the Chasidim are talking a lot in the Beis Midrash also. Okay, both of them are very holy; I'm not talking about that. But I heard a very good thing. that a rich man had a beautiful daugher, and he took a son-in-law. And this boy says, "I never eat dairy, I only eat flaishik." So this man, "What don't I do for my daughter," he says; So he made a special table, because the son wouldn't eat with everybody else; he ate meat for breakfast, for lunch, all the time. So the man had a second daughter, and she married a boy who said, "I only eat milchilich," so the father said, "Ok, I'll get you an extra table", so they're sitting at two seperate tables. In the meantime, the father lost his money, and all they were eating was potatoes. So the first is eating all po- taotes fleishlik, and the second is eating all potaoes milchlik. So the father comes in and says, "Why are you sitthing here," and he answers, I'm only eat- [START TYPESCRIPT PAGE 9'] ing flaishek," so he sayS, "but you're eating all potaotes!" so he answers, "but they're flaishek" so he goes up to the second son-in-law and says, Whey don't you sit together," and he answers, "I'm only eating milklich," What are you eating? "All potatoes...[3-dots original] You're eating all potatoes?' Can't you get together? on the all potatoes, at least?" {b9-17} {b9-17} {Note (sa): The fleishig son-in-law is the Mitnogdim, and the milklich is the Chasidim. And nowadays all either of them have left is potatoes. } Reb Nachamn says, what the is Torah 'B'Ketav and Torah Shel Baal Peh? The Torah which is written down and the Torah which is not written down? He says, whatever I know of G_d, whatever I know of Yiddishkeit can't be written down -- because I cannot even tell from one to the other. Like the Baal Shem Tov can write down all the things he said, but what do I really know about the way the Baal Them Tov believed there is one G_d? {b19-18} {b19-19} That's Torah Shel Baal Peh. And yet I know he was there, and i'm a litle bit of a Yid because he was there. Take Avraham, our father. What do I really know about the way he knew G_d? There are absolutely no words for it. {b19-20} Then Reb Nacham says that learning is Torah Sh'B' Ketav, and praying is Torah Shel Baal Peh. Beacuse how can I tell you what I'm praying? The greatest secret between me and G_d is what I am praying. And even the words. We have a Siddur, and for two thousand years all the Yiddelach are praying the same words, and it's not? the same words! And not only is not not the same words for two people, but when I doven Shemoneh Esrai in the morning, and from Shaharit to Mincha it's already a different Shemoneh Esrai. Because what do I know what I feel in the morning and what I feel at night? This can't be written down; it's the Torah Shel Baal Peh. Nachman talks about meditation , but medtation is not really the right word for it. It's being alone, and when is a person really alone with X G_d? When he is praying. When I study, I'm also alone ... [3-dots typescript] there's the way I understand and the way you understand, but it doesn't compare. ' The aloneness of the person is when I doven [3-dots typesdript] so much as I say the same word X then he says the deepest kind of aloneness is tefillin. I put them on my head(?) and I connect myself to G_d. And I put tfilin on my arm, and no one knows? what's going on ... [3-dots typescript.' Sometimes you really have trouble and feel re- [START TYPESCDRIPT PAGE 10] ted, everybody in his own way. So where do you go? ... [3-dots typescript] You really have ab- soltuely nowhere to go. And then if you reach that level where you know that the only place you can go to is G_d, then you get a little close to the oneness? of G_d. What is the holiness of the Jewish people? That they are mamash? alone in the world, historically. Why does it come out that we are alone ...[3-dots typescript] X the world level? Because the holiness of a Jew is that he is alone with [word omitted -- though of course that it the proper way to designate the Infinite] {b19-21} #l2 #l1 Since the whole holiness of the Jew is that he is alone with G_d, so it reaches the world, it comes out that he is alone. The Torah says the Jew? lives alone. Six million Jews -- the world didn't help. Israel -- same thing. I'm not talking about individual people, but the world as a whole; they just don't know how to react to us. {b19-22} #l2 #L1 So it's really good, beause we don't really need them -- they need us. But on the other hand, Rav Kook says, we are connec- ted to the whole world because we have a mssion to the whole world. But our mission to the world is only when we can teach the world this aloneness with [paragraph ends here, or so it seems in my LM truncated xerox] {b9-23} #l2 #l1 X?. Because the holiest message we have is that every person is alone with [again, what would be here a necessary insufficient term is omittted] {b19-24} #l2 #l1 The Alter Rebbe says I know that one and one is two, but do I know this is my finger? It's a diferent kind of knowing, right? If I know Xike a know this is my finger, then I'm mamash alone with G_d. It's deep- Xen heart or soul knowing, it's the deepest kind of knowing there is. We X know we're alone with G-d. So meaning to say that it didn't start with the world hating us, but with us being alone, which is very holy. Like a X fire coming down from heaven --- called Yiddelach - Abraham, Issc, Jacob -- ALONE. Question to X: Have you always had this like finger level of knowing G_d? ) If I was always believe in G_d, I wouldn't know what G-_d is. {b19-25} #l2 #l1 If you don't go down, you never go anywhere. Let's say for isntance, if there would always be? Shabbos it wouldn't be Shabbaos; there has to be weekdays. And Sim chat Torah is so holy because it's not always Simcahs Torah. I would say I was privil?aged to believe and maybe at certain moments I was privleged not to be- lieve. There were day when I didn't put on tefillin, and tsitsit. I wouldn't say it? was good at the moment, but looking back, it was good, beacuse after- whem I put on tisitsit, I really put them on. (Question: What if the lat?? [END OF LAST LINE UNCLEAR] [START TYPESCRIPT PAGE 11] me I really had a feeling about G_d was a long time ago, before the univers- ity and before reading philosophu?) So that's good, that means you're on the way to being higher. It's very strange, but if you have a hundred dollars, and I want you you to have two hundred dollars, so I give you a hundred dollars more, right? But Chassidus says, when you have a hundred dollrs and G_d wants you to have two hundred, HE take away your hundred and HE gives you two hundred. So for one second, you ahve nothing, then 'HE' give you the two hudred. G_d never adds, he always takes away then gives more. {b19-26} #l2 #l1 (Question: Xs is the only place wher people believe in G_d; even traditional rabbis don't? talk about G_d) You have to learn Reb Nachman, that's the only way. Reb Nachman really belives in G_d ... [3-dots typesript] {b19-27} #l2 #l1 The tallis is supposed to make you cover yoru face; really cover yourself completely. The way they are making trallisim today like bandaids, it's really Xke. Reb Nachman says if you're really alone, then you're closest to people. I people who really know what alone means get together with people they are really together. So why is it when we learn we don't need a minayan, but when we're dovening we need a minyan? Because when we are learning, we're that much alone, but when we're dovening, and we're mamash alone, then, we really get togther. People who don't know what alone means can't relate to anyone else on a deep level. So, on the contrary, when you doven, people mamash get together and become like one. Ten people mamash changes the whole? thing of doveneing; ten people can say kaddish, and nine cannot. When you are learning, there coudl be five, or one or two, it doesn't change anything When ten people get together to doven, something happens -- what happens? / They X? get together [LAST LINE ENDS HERE SHORT, NO PERIOD ] [START TYPESCRIPT PAGE 12] [I HAVE NUMBERED THIS IS PAGE 12, WHEN I GOT TYIS TYPESCRIPT FROM BZ; AND I THINK IT WAS THE 12TH PAGE IN HIS TYPESRIPT, BUT i THINK IT WAS NOT THE 12TH PAGE IN THE TRANSCRIPTION. IT IS CLEARLY A XEROX OF THE SAME TYPESCRIPT, THOUGH] it about to die we reallY feel a little bit something happening. Because until Messiach is coming the halacha is like Bais Hille, that the?re has to be a little bit light when the new sap is coming up. Let me? at least know I'm not dead. Bais Shammai said I don't care. Who c?ares if you know if you are dead or you are living. That is really way out].? You just got to be a servant of G_d. You think you are in the Xetary, OK, who who cares, just do your thing. But Bais HIlle, they realized you can't go like this. It is just too much for us. Both is true. Until Messiach is coming the new sap is literally coming up on the 15th, when Messiach is coming ... (interrupted) [TRANSCRIBER NOTED 'INTERRUPTED'] The holy Tshotkover says like this: that a person needs two thing. The?re is root work, root canal work on your soul, and then there is ex- ten?sion work. There are times when you have to work on your roots, and there are times when you have to work on your deeds, on your actions, on your thoughts. 15th of Shvat is the day of roots, because the sap doesn't reach the apple, there is no apple yet, just roots. So Chamisha assar Shevat is the holiday of the roots. Very strong. There are four beginnings. Rosh Chodesh Elul is the beginning of the animals. Rosh Hashana is the beginning of man. Tu B'Shavat is the Rosh HaShana of the trees, of nature, and Peach is Rosh Hashana of Kings. Rosh Chodesh Elul is the New Years for animals, that means our animal part begins to shake up a little bit, because it is before Rosh Hashana. Rosh Hashana is the New Year of out soul, Tu B'Shavat is of growing, because you may? be holy, but if you are not growing you are also dead. Tu B'Shavat is the? New Year of growng. If you are the same holiness all your life long you? are still dead. You can do everything right, put on tfillin every day,? keep every Shabbos, you are dead. So Tu B'Shavat is growing, and Pes?ach is mamash to be redeemed, to beyond all that. Really like you are? free, and I hate to tell you, to be free, according to Kotzk, to be free? means to have the guts even sometimes to do wrong if you have to. beca?use as long are you are tied to always do right, you might be very holy [END PAGE 12] [I HAVE NO MORE PAGES IN THIS XEROX TRANSCRIPT. WHAT I HAVE IS OBVIOUSLY IINCOMPLETE. IT STARTS ON PAGE 1, CONTINUES THROUGH PAGE 11, THEN IT SEEMS THARE ARE 1 OR MORE MISSING PAGES, THEN THERE IS WHAT I NUMBERED AS PAGE 12, THEN THERE ARE PRESUMABLY MORE MISSING PAGES, THOUGH THIS TRANSCRIPT EENDS THERE. =====================================================================