=sca8602 < =sc860202.ein < =sc11t < =sce#11T.ein RSC Excerpts from =sc86020c (WIP) THIS IS PASS 2 OF SIDE A ONLY OF =SC860202.EIN Side B occurs as =scb8602 {I have not stripped in the Hebrew quotes; most but not are clearly referenced to Chumash.} {I have not stripped in time/counter correlates; this is a 90Þminute tape, ie Sid A = 45 minutes.} LABEL READS: Reaching Beyond Ourselves Reb Shlomo Carlebach PRIMARY THEME: `Reaching Beyond Yourself' SECONDARY THEMES: 'Hiding', TOPICS INCLUDE: Yosef haTzadik, Rachel gives over the signs, STORIES: Gut Purim Pinchas PARSHIOT INCLUDE: Vayigash, Yitro, Bereshit EVALUATION: Some dazzling remarks; but overall uneven, hard to listen to; it was evidently late in the evening and RSC was apparently fighting exhaustion, not always with complete grace. The delivery is in places a bit too histrionic, even for Florida (though it Georgia it would have been deemed practically British). ----------------------------------------------------------------- TAPE DESCRIPTION: Hillel, 2nd of 2 tapes -- Fe b.2, 1986 Gainesville, FL [Florida; almost certainly University of Florida; almost certainly one in a series, of which the others, marked on Univ. of Florida, Gainsville, are presumably also from the Hillel House there -- a series of lectures.] Tape #11T Unmarked white case, beige label Collection Leah and Avraham Sands Good quality sound. Transcribing from my realtime copy of same. Relative original returned to Sands' pad, Modi'in. DISTRIBUTOR: See Notes on # ================================================================== =sc#11tcn R. Shlomo Carlebach Tape #11T, Feb. 2, 1986, Hillel, Univ. of Florida, Gainsville Florida The following has not been Proof-read against Tape; ie, this is Pass 1 only (except that Pass 2 was done on the last few paragraphs, =sc11r) Notes are on =sc11t + =sc11q + =sc11r {START PASS 2 TO ***} CONSOLIDATED SC TRANSCRIPTION < =sc11t + =sc11q + =sc11r ================================================================= {START RECORDING} RSC: Recording on this tape started in the middle of a RSC Teaching. Tape was marked, 2nd of 2, Feb. 2, 1986, Hillel, Univ. of Florida, Gainsville. I don't have the tape of the lst half of this lecture. First 6 recorded words in a half-whisper, difficult to distinguish. `someone who make me ?real? ' [RSC in a normal tone of voice:] You know, if I meet a girl who's not my soulmate, then it's -- a little bit pagan; or it's X (4 words indistinct) My real soulmate -- it is mamash real. I'm getting to the point Þ- and gevalt -- {Hebrew:} HaMakom et Ha-?ashkir Shemi -- o vey a lecha et ha-tika? The blessing which happens to me when I'm connected to that little bit of earth -- to that real-ness -- it's not one blessing, it's seven blessings -- endless. It is endless. Endless endless. So I just want to bless ?Bahir? and Shelly, I want to bless you, not with seven blessings, every blessing should be seven times a million blessings. Infinite, endless and endless. I just have to share with you one more thing. Yosef haTzadik, everybody knows, was mamash -- never did anything wrong. Mamash holy. The wife of Portiphar -- he held out. Amd I want to you know: The Gemara says: ?This wasn't just? -- a little affair. For 12 years she came three times a day to prison -- and there was no way for him ever to get out of prison. And three times a day she came and said, listen, just one time -- and I'll let you out of prison. Twelve years. And he was so strong. But it's still within limits. ?He's a? tzadik, he's holy, he's holding out. When did Yosef haTzadik reach beyond himself: You know when: Not with the wife of Portiphar. To tell his brothers: I'm your brother, I'm not angry at you. Didn't even say, I'm angry, [4 words indistinct] It was from G_d [that] you sent me here, because I have to save the world. Do you know how much it took out of him. I mean, just remember: They're selling a boy of seventeen -- I mean, there's no excuse; [he can't say:] 'It's OK, I forgive you.' He didn't say that. He says V-Atah {presumably quote from Chumash; copy and fill in} XX you don't need to be sad; because G_d sent me here; there was no other way. If you remember, there was a famine in the whole world, and Yosef saved the world, not only Egypt. But now listen to this, deepest depths: It says: Vayigash {Hebrew; get quote} Yehuda And if you remember the whole story, and I hope you know the Bible a little bit: Yehuda comes up to him. You know what Yehuda says to him: I want you to know, I took the guarantee for my brother, in this world and in the coming world. Yosef haTzadik hears, gvalt: Yehuda steps beyond himself: He's giving up this world and the coming world -- [*Ad1] -- for your brother -- I never reached that level. But {Hebrew or Aramaic or something:} ?a yocher Yosef a apek? -- You mean to say, there is a way of reaching beyond me -- I want to do it right now. You see: Yehuda is the real Meshiach. Because the Messiah is not someone who's holy. He's like the barber. The doctor barber. Beyond himself. For my brother, I give up this world and the coming world. Anything. [Pause] Gevalt. OK: Let's sing this song one more time, then we go to sleep. RSC niggun (guitar): Shomer, shomer Yisrael Is the tape still on? I want to say something very important. Forgive me, but -- sometimes it comes to me when [or: `and'] I don't want to lose it. Let me share with you something so deep: Who was the first person in the world who really reached beyond. Himself or herself. [apparently to someone in audience:] What? Maybe. You know, who was the first person that reached beyond. No? Ok. No. Sounds good. XX every day. No no no. What did you reach beyond, so what did he(?) do. Na. Na. [audible but not distinguishable words from someone in the audience.] Ok, chevre: We're getting out of hand; let me tell you: The person who reached beyond herself was our Mother Rachel, gave over the sign to Leah. When Rochel gave over the sign to Leah: gevalt. [N.B.: sic, 'sign', not [as in other teachngs] `signs'] Because when she gave over the sign to Leah, she knew Yakov would never marry her. Only a miracle later on [enabled Yakov to marry Rachel as well. ] Because basically, you're not permitted to marry two sisters. Only Yakov mamash heard a voice from heaven, like mamash he had permission from ?Kutcher b'rehus kinte?. He heard G_d's voice telling him, marry Rochel, right. Without getting involved in the depths. Now listen to this unbelieveable thing: You remember: {Hebrew:} Vayigash _______ Yehuda Yehuda came, and he stood before Yosef, and he told him the whole story of the family. You know what he told him: I want you to know: You know why we are here: Because the mother of Yosef reached beyond herself. So Yosef heard, gevalt: My holy mother reached beyond herself. I have to reach beyond me too. So deep; it's so deep, friends. I want you to know one more thing: because some of you mentioned Cain and Abel. Here -- remember the learning Friday night -- or Shabbos morning Þ- that Yithro w s the soul of Cain. And Moshe [Moses] was the soul of Abel. How did they fix each other: Can you imagine: Yithro reaching beyond himself, and coming to Moshe. Gevalt, did it take out of him: He was -- established. He was the Priest of the pagan world. He was like the Pope; he was the top man of the world, right. [*Ad2] He's leaving everything behind him; coming to Moshe. How did Moshe reach beyond himself. I mentioned Shabbos morning a little bit. This [the incident told in Parhshat Yitro ] is the biggest chutzpah: Yitro is one day a Jew, and is already giving Moshe advice how to run the show. He's one day in Israel, and he's coming to Moshe -- you know, doing: 'this is good [sic, 'good'; but maybe mis-speak for: 'not good']; you should do something else [Exodus: ; [*Ad3] I just mentioned Shabbos morning: Imagine, someone would come to Israel, [*Ad4] and the next day you go to Rabbi Goren [*Ad5] and tell him, listen, I don't like the Rabbinate; you have to do something else. I mean, won't make it even to the steps. Moshe [if we imagine him exercising the rights of his position] says to me [sic, 'me'; mis-speak for `him' ; except that Reb Shlomo is apparently imagining himself as Yitro, risking all to contfront Moshe for what he is sure is the good of all ] , I'm talking to G_d all the time; I mean, you are a pagan; one day you're a Jew; I mean, who are you to tell me.' Can you imagine how much Moshe reached beyond himself. It takes a lot of -- `beyond yourself, -- [*Ad6] to ?stabilize? for somebody else. And [or: 'When' ] you can tell him, who are you to tell me. You know why parents never listen to children: [*Ad7] Because it takes reaching beyond yourself. Beyond yourself. So the beginning of the parsha is: Cain is reaching beyond himself. And Moshe is reaching beyond himself. And -- I want you to know, friends -- without reaching beyond yourself, there'll never be peace in the world. Peace is not a process. It's 'beyond yourself'. Beyond ourselves. Want you to know, without getting involved in the politics: I want you to know: when Sadat came to Begin -- he mamash reached beyond himself. {*Ad8} He mamash reached beyond himself. {*Ad8a} It's mamash like Yitro's coming to Moshe. {*Ad9} Cain comes to Hevel. You know what we should have done: {*Ad10} We should have also reached beyond ourselves. {*Ad11} I want you to know something: I said to him, I was very close to Begin. I told him, you know what we should have done: the worst thing you could have done, next day take Sadat to give a speech in the Knesset -- what a speech, what a speech. Politics. Because I suggested -- who am I, a humble Jew, right -- I suggested -- he's there for 24 hours? -- the next morning, let's get together ten thousand young people and let's mamash dance with Sadat from the hotel to the Holy Wall. That's all. You know what I suggested after that -- we have enough aeroplanes -- let's take Begin, Sadat, and all thee ten thousand kids and go straight to Cairo, and dance from the airport in Cairo to the house of Sadat. And let's just dance through the streets of Cairo. Let's not talk about politics -- what do we talk about politics for -- we're not talking about politics. {*Ad12} So you know what happened: the whole thing fell apart. The whole thing fell apart. Just want to bless you and me and the whole world, and ?Ezra? -- whenever the -- You see Yosef -- He saw, Yehuda's reaching beyond himself -- I'm doing it also {Hebrew:}. he couldn't control himself; gvalt, if Yehuda is doing it I'm doing it. {*Ad13} {Hebrew} Va-yi yocher Yosef If you're doing it, I'm doing it. Moshe says [to] (?)Yitro(?) [or maybe, 'Yitzak'] Cain is [ie, 'Is Cain'] reaching behyond himself. Moshe Rabbenu comes out with all of Israel, gives -- it never happened, Moshe Rabbenu never went out with all of Israel. {*Ad14} And I imagained Shabbos morning something else: We never find in the Torah that Moshe and Aaron [are] giving a feast. One time, when Yitro came, says: {Hebrew} V-yeshu lechu lecha he 'made a feast'. Gevalt, right. Gevalt, gevalt, gevalt. I want you to know, friends: This is the sad truth: Someone talked to me about baal tchuvas today -- young people come back to Yiddishkeit. You know what the problem is: The rabbis don't come out and make a feast for us. {*Ad15} Imagine: Every young person that comes to Israel, all of Israel would be there at the airport to greet you. And all of Israel make a feast for every Jew who comes back. {*Ad16} All of Israel would be in the Holy Land already. I want you to know, it was heartbreaking, and I [don't] want to say anything bad about -- Our brothers come from Ethiopia. We didn't make a feast for them. {*Ad17} I want you to know: !Whenever I meet our brothers and sisters from Ethiopia, I apologize to them, in the name of all of Israel. {*Ad18!} I apologize to them in the name of all of Israel. We haven't learned yet from Moshe Rabbenu how to receive Yitro. We don't even know how to greet our brothers and sisters. Haven't learned it yet.! Just want to bless you and me and all of us we should mamash -- this shabbos, this portion should shine into us -- shine into us in the deepest way -- The end of the parsha is just: Be so real -- and out of this realness, expand. And the beginning is: Reach beyond yourself. ?Without even? [or?: `It's not even'] expansion. Deeper than anything. Anyway, thank you friends. Good shabbos, good yomtov, good Purim. And thank you Yossele for inviting me, and thank you Devorale -- amd thank you everyone. And -- we should see each other as ?great Jews? [or? 'creature'] -- What? -- [remark from someone]: You want to hear a story about Purim. Ah, now you're telling me. Devorale -- for you -- [remarks from the peanut gallery ] 'Lowered the standards', and approached me, humble Jew -- [laughs] -- {*Ad19} yeah, she went as far as asking me. Yeah: Tell me something about the Bah-ble. About the Bah-ble. Yeah, the biggest peste-ele of Moshe. Have to tell you something: {*Ad20} I once went into this huge Temple. And I was supposed to meet the Rabbi, and I was late, and he was giving a lecture. I'm going there, and I'm sittting there, and he was giving a lecture on the Song of Songs. And he didn't know what the Song is, and the Song of Songs definitely -- ?neither? [or: 'he didn't know'], but he spoke about it. And I'm sitting next to a little yiddele and I say to him - what's the Rabbi talking about. He says, 'Ah, he's talking about the Song of Songs -- I say, 'What's that'. Ah, he says, it's a recent best-seller. {*Ad21} Anyway, so I'm talking about Brother Moses's recent best-seller. Risa asked me a very deep question; I'm going later on to Purim; I just want to answer Risa: 'cause maybe somebody else wants to know it also: G_d says to Moshe, write down: {*Ad21} One the sixth day G_d says: {Hebrew}: N'ashe Adom less -- let US create man. So Moshe says to G_d: Why do you tell me to say, {*Ad22} [Reapting: "So Moshe says to G_d: Why do YOU tell me to say:] 'Let US -- 'which means, there are a lot of gods. He says: people come and read the Bible, they'll say, Here G_d says, there are a lot of gods {*Ad23} Why don't YOU say, 'I [ 'I' emphasized ] will make man.' You see what it really means: That man -- needs help of the whole world. And basically, the holiness of life is: if I want to do the right thing, mamash the whole world helps me: Nature. Nature is with me all the way. {*Ad24} [Repeat: Nature is with me all the way, right.] You see, if a person says to you: In order to serve G_d, I have to do something -- Why did the Greeks come and attack us. The Greeks were religious, beautiful -- it's against nature. It's against nature. We have people who believe in nature -- and nature is just pleasure. And they also say: I want pleasure. But what I say: My pleasure, Shabbos, is more than their pleasure when they -- when they -- eat Chinese food in as French restaurant, right. Did I tell you: What is my sign that Meshiach is coming. How will I know: when I see the Chinese people also eat Chinese food, not only Jews. That'll be my sign that Meshiach is come. L'chaim. {*Ad25} You know: People always say to you, 'I cannot go against my nature.' It's not true. {*Ad26} The way G_d created the world, our nature -- we're mamash holy by nature. We are holy by nature. {*Ad27o} I want to share something very deep with you. When did -- Nature begin 'eating each other up alive'. Animals eat each other up alive. You know when this happened. This unbelieveable medresh: Until Cain killed Abel, there was no killing each other by animals. But you know, when the animals saw -- two people kill each other -- they said, we can do the same thing. Meaning to say: What we are doing is affecting the whole world. You know. So: When I do something good, I lift up the whole world. And so, it says: N'aseh Olam. And also it means: The whole world is mamash ready to help you. You know, it's so crazy. Sometimes you want to do somebody a favor. And there is no way of doing that person a favour. But the moment you say, G_d, Master of the World, I gotta do it -- G_d opens gates from all the sides, right -- {*Ad28} Like -- Suddenly gates are opening which you never dreamt about will open, right. And I want to share something awesome deep with you; we're learning it a little bit Shabbos morning. You know, when G_d created the world, G_d made a deal with the ocean: On the seventh day of Pesach, you have to split open for the Jews. You know what that means: if it's splitting, the Red Sea was not against nature. Because G_d put it in the nature of the ocean: When it comes to saving somebody's life, the ocean is ready to split, right. And again, you see, if -- I'm sure if we would have kept it up, we wouldn't have made the Golden Calf -- nobody would have ever drowned in the ocean again. ?Fall in the water, fall? right back, right. ?Stop fighting again? But the very nature. And this is basically what it is: But now one more thing: The ?Kuzmer? says something very deep: You know what G_d answered Moshe: Moshe says to G_d: [I can't make out the next sentence at all: ??Kick you right better, let me do man?? So G_d says to Moshe, if someone wants to make a mistake, let him make a mistake. So the Kuzmer says something so deep, but it's obvious: Why didn't G_d say, Let Us create vegetables. Why was this teaching -- you want to make a mistake, make a mistake. Just -- when G_d created man, it's obvious, right. The depths of [a] human being is: You want to make mistakes, go right ahead -- right. Nobody stops you. But you see, !the greatest mistake of a human being is: if he thinks he can't make mistakes; [if he thinks that] if he makes a mistake, he's out.! Why was Adam driven out from Paradise -- Not because he made one mistake. [If] He would have said to G_d, I'm sorry, I made one mistake, G_d [would have said] OK, mazaltov, you'll eat a lot of apples later on, ?chum?, forget it. You know what Adam did -- he went into Hiding from G_d. Because Adam thought: If I, a human being, created in G_d's image, make one mistake, that means I'm out. And I want you to know: the Ishbitzer is mamash very clear: If Adam would have said one word to G_d -- you know, `Y'know, I'm sorry, I did it, I'll try not to do it again -- why not [ie, of course he would find forgiveness ] there's tchuva, you can always repent. But ?demolition? he didn't do tchuva, he didn't say, `G_d, I'm sorry, I won't do it again.' You know what he said to G_d: I don't trust myself any more. I have no more self-confidence. There's an unbelieveable medresh; listen to this: G_d says to Adam, Did you eat. So Adam answered: I ate, and I will eat again. {*Ad30} So everybody's asking: what kind of chutzpa is that -- G_d says to you, did you eat, and he answers, not only I ate, I'm gonna eat again -- what kind of chutzpa's that -- So everybody's saying long tora's. And the Ishbitzer says the deepest tora-le [or: 'tora'] Adam didn't say to G_d, I'm gonna eat again. Against YOUR wishes. You know what Adam's telling G_d -- 'I have no more self-confidence. I don't trust myself. I can't ever mamsash be X the master over myself. I'm afraid ya [sic, but mis-speak for 'I'] ate, I didn't listen to you, I'll never listen to You. I just don't have it. Forget it. [ie: '... and I will eat again' is predictive, not declarative. ] {*Ad31} Throw me out from Paradise. Ok, one more Tora-le I'll tell you this; it's also very deep. You know, according to the Ari-zal -- which is mamash like -- not like -- I ?just? hate to say bad things; y'know, today everybody's a kabbalist, y'know -- I was in New York, someone said someone's giving an INTENSIVE QUABALLAH WEEKEND -- XX ?really? maybe there's something to it. You know what he did: he took English words, and he said [ie, gave] -- teachings on English [words], you know, let's say, 'Peace'. He's a Quaballist, so P stands for Peter, E for Edward , ah, what else, A for Adolph, and C for Carlebach, and E for Efes [or maybe 'apples'; depends on the season I reckon] -- I mean, ?just? fabricating -- that's called Kaballah -- ?he shouldn't have done it right? -- You should see the people at an Intensive Quaballah Weekend -- he can't even read Hebrew, that person -- but he heard Kabbalists say, teachings on letters, so he fabricated, by himself -- he's a genius, you know, I'm not knocking it -- he should say, Genius Intensifies -- ok, you know -- {*Ad32} But the Ari-zal is for real, right. The holy Ari-zal The Ari-zal says, y'know: Before you begin to daven, you have to say, I'm praying in the name of all of Israel. *** Now listen to this: Someone asked the KARLINER about his son. Someone asked Reb ?Ank? Karliner about his son, Reb ?Heschel?. What level is he on when he davens. {*Ad33} He says: I want you to know, when my son says '' Echad, G_d is One, the lowest ?worm? [or?: `world'?] in the ocean is feeling it. You know what that means: He's so connected to the whole world, that when Reb Oishele says '' Echad, the ?worm? [or: 'world'] feels it. You see, when it comes to a human being, it's NaAseh -- Let US create Man. Man is not like a vegetable. A tree in Alaska is beautiful. A tree in Alaska doesn't have to be connected to a tree in China. A human being cannot say, I live in Alaska, I live in China. {*Ad34} I want you to know something very beautiful: That every word in Hebrew has plural and singular. `Adam' is one. Man. Doesn't have a lot of people, or one person. Adam, right. NaAseh Adom: Let us create something which has no plural and no singular. One is the whole world, and the whole world is one. I want you to know something very very deep: In the Hebrew there's another word which also has no singular and no plural, it's mayim. Water. Is that unbelieveable. There no 'one drop'; there's not 'water' and 'waters'. Mayim, right. What happens to a person when you're just a little bit down: you run to the water, go to the mikveh, right. You know what the mikveh is all about: It's the fixing of Adam, right. Because all my mistakes come from that I'm completely irresponsible. I think: I'm just for myself, who cares. {REF: Cf. Hillel, Pirke Avot: "If I am just for myself, what am I."} If I would realize that everything I do affects the whole world, I would behave differently. So I go under in water. Especially heavenly water, right. ?Those? (?)fixes(?) {*Ad35} There is no such a thing as one drop; there is no such a thing as one human being. {*Ad36} {*Ad37} You know: Reb Dovid-el Lelover, one of the biggest holiest pupils of the Seer of Lublin -- You know, in Lublin -- let's say, five o'clock in the afternoon, he hasn't davened yet, right, he's [still] preparing himself. Most likely he hasn't slept three nights, and he's running to the mikveh a thousand times. He walks, he has a tallis over his shoulder and -- he isn't ready yet. {*Ad38} In walks Mr. Misnogged, Mr. Anti-- {*Ad39} And he sees him walking with a tallis over his shoulder. He says, It's five in the afternoon, you haven't prayed [Shacharit] yet, he says: d'you know, I have studied already for maybe 14 hours -- What does Reb Dovid-el do; he walked around reading the newspaper, he was -- But Reb Dovid-el didn't say anything; he said, I'll tell you something -- If you learned for all of Israel, then I learn also, right -- and he says, and if you learn for yourself -- who needs your learning. [someone in the audience gets the joke and laughs, and RSC too chuckles:] Gevalt L'chaim. Ok, here I'm telling in honor of Sister Devora-le, the highest Purim story, it's my Purim Story. I mean, it's my favorite Purim story. And I hope and pray, after I tell you the story, it will be your favorite Purim story. {*Ad40} But you have to promise to tell it to each other. It's mamash -- it's THE Purim story. [ ... ] This happens to be a classic hasidische story; it's in all the -- it's recorded in all the holy hasidische story books -- {What follows is the 'Gut Purim Pinchas' story. I won't transcribe it, there are a number of versions in varous media, see my Inventory docs for details. It was in one of the Journals, and I think in Yael's Shlomo's Stories, and I think on Tora Times tapes.} [ ... ] "Or some of you know , I have this whole tora, from Reb Moshe-le Kavod Shabbos ... " [ ... ] "This happens to be a classic haddid-ische story; it's recorded in all the holy hassidische -- story-books. OK: The Kozhnitzer Maggid, 200 years ago, had a hosid whose name was Pinchas-le. Reb Pinchas-le's heart was rich, and his head was rich, but nebuch his pockets, oy gevalt. He never had a meal in his whole life. His pants -- both sides were not of the same colour. [ ... ] And nebuch, he had a wife and seven children, but -- don't ask how the kids looked like. Mamash ?shelach manos? [or: 'hob rachmonos', [have mercy] ] on them. OK: Everybody knows: On Purim you give shelach manos. You have to give it -- you don't give it face-to-face. OK: Here in Koshnitz the shames, next to the Rebbe is standing, and the way -- there's a long line, hundreds of people, everybody gives the shames the shelach manos, he gives for the Rebbe. Nebuch, Pinchas-le, he hasn't had a meal in his life, he doesn't have a single penny. He has no money for shelach monos. You know, he's standing in line just to say Gut Yontov. So comes his turn, he says [in a very small voice] Gut Purim, Rebbe. Kozhnitzer Maggid says to him: Pinchas-le, you're my biggest hosid in the whole world. How come you don't give me shelach manos. What's going on here. Now chevre, this is a gevalt, a deep tora. So his says, Rebbe, I have a wife and seven children, we have nothing to eat. I did not have money to buy you shelach manos. The Kozhnitzer Maggid says, listen to me: On Purim we wipe out all the evil from the world, right; that's what Purim is all about. [Comment (sa): So that maybe part of why RSC often speaks of Purim as 'higher than Yom Kippur'] We wipe out Amalek, we wipe out evil. He says: You know what the greatest evil in the world is: excuses. {*Ad41} That's the greatest evil in the world. {*Ad42} He says: If you come with an excuse [on] Yom Kippur, I'll take it. He says: On Purim, there are no excuses. {*Ad43} And you better bring me shelach manos. But then the Kozhnitzer Maggid looks at him and he says: Pinchas-le: You know what your problem is: you don't know how to say `Good Purim.' That's where it all begins. [ ... ] Ok, so: nebuch, Pinchas-le -- nebuch he never opened his mouth in his whole life. {*Ad44} {Note (sa): R. David Herzberg once said: My daddy always told me: Don't make a makloket; wear socks of two different colours.} [ ... ] "And slowly-slowly, Reb Pinchas -- loosens up." [ ... ] "This goes on for a long time -- mamash." So then the Kozhnitzer Maggid says, Ok, now that you know how to say 'Gut Purim!' -- go out and get me shelach manos." Get me the gift. "Ok, Pinchas-le -- the way he was living -- nebuch, every Friday, before Shabbos, he'd go to a grocery store, stand by the door, and they'd give him whatever leftover challas they had -- he walks into the grocery store -- and he yells, 'Gut Purim!!!. "Hey -- What's going on -- it's not the same Pinchas-le. They say, Pinchas-le, What can we do for you." "Pinchas says, `Today is Purim, I have to get shelach manos for my Rebbe -- I promise I'll pay after Purim.' But he said it with so much confidence, they trusted him. He says, 'I want the biggest cake, and the longest bottle of wine.' Mamash, with great respect, they bring him the biggest cake, and the longest bottle of wine, and he's going back to the Rebbe. And the holy Maggid is standing by the door of the Beis Medesh, obviously waiting for Pinchas-le, and mamash ?from afar? Pinchas is yelling 'GUT PURIM!!! HEILIGE REBBE!!!' And the Kozhnitzer Maggid yells back, 'Gut Purim, my teuere [dear, precious ] Pinchas-le. Ok, he arrives at the Beis Medresh, and gives the shelach manos to the Shammes [`shammes' = `sexton'] to give to the Rebbe. And the Kozhnitzer Maggid says, Pinchas-le, come here, I want to talk to you. Don't think I don't know how much it took out of you, to get me shelach manos. I know it took so much out of you. I want to give you shelach manos also. I bless you that the strength of Purim should stay with you forever. So Reb Pinchas became a different person. He goes right back to the same grocery store. And he yells, GOOD PURIM!!! Hey, Pinchas-el -- We're so glad to see you back. What can we do for you now. {*Ad45} Pinchas says: [in a lower, matter-of-fact, rather sad voice]: I want you to know, I have a wife and seven children. We have nothing to eat, it's Purim. What a question. [I'm not sure if 'what a question' is said by Pinchas, or by the narrator.] They bring a box from here to the end of the world and knock in all the cake, all the herring, all the gefillte fish, all the matza, -- whatever they have. And Pinchas-el barely -- carries it out. He passes by the boutique. Thinks to himself: Y'know -- my wife is so beautiful -- she's a Queen of all queens -- but nebuch, she's ashamed to walk on the street, she has nothing to wear. He walks into the store and he yells, GOOD PURIM!!!!. [In the tone of a salesperson or proprieteer greeting as a great friend a very important customer:] Hey, Pinchas-el, what can we do for you. He says: I want you to know: I have a wife, she's so holy, she's so good, but she's ashamed to walk on the street, because she has only rags. I promise, I'll pay after Purim. No problem, what's her size, what's her favorite colour, can we give you more than one dress, don't ask, mamash, Elizabeth Taylor never had it so good. Mamash, they bring out the finest material, it's a gevalt Þ- I don't know ow he carried it, but I'm sure XXX are helping him carry it. Then he passes by a children's wear store. It's crazy, my kids -- it's Purim -- X he yells, GOOD PURIM!!!!. I have seven children, they have nothing to wear. No problem; what's their sizes, mamash gevalt -- and they bring out all the ?little? garments, mamash from diapers all the way to bar mitzva sizes. And again, I'm sure ?motken? has to help him carry it. He comes home. And you know, Reb Pinchas-el would walk into his house, he'd walk in like -- ashamed -- afraid to make noise, someone will see him Þ- because -- {*Ad46} -- he comes home empty all the time. HHe never said good morning to his children, he's ashamed, that he has no breakfast for them. For the first time in their life, he walks in , and he yells, at the top of his lungs, GOOD PURIM!!!! Susse Kinder -- Hey -- it's a different father. He says, children, come here, I've got to talk to you. This is so beautiful, it's mamash ? story. He says, children, come very close to me, I've got to talk to you. He says, children, I want you to know the truth. Until so far, I was not a good father to you. I was not a good husband. {*Ad47} I was not even a good Jew. But I swear to you, with the koach of Purim: I want you to know, the holy Rebbe blessed me, that the strength of Purim should be with me forever -- I swear to you, from now on I'll be a good father. But, since I'm a good father, I want you to know the sad truth, I mever taught you what a Jew is all about. You know what a Jew needs to know -- how to say Good Purim, the first thing - - He says, ok, come close kids, and yell after me -- -- you just can visualize it, ???? a liittle ?herring? like, you know, the little kinderlech standing in line, Pinchas yells, GOOD PURIM!!!!!! And they yell back, GOOD PURIM. And he's saying, Good Purim, Susse Kinder -- Good Purim, Teure Tatte -- and in between Good Purim he gives them out all the gifts, and the dresses, and the food -- -- and in the meantime, the Koznitzer MMaggid -- the holy Maggid -- is sitting by the feast -- suddenly he says to his hasidim, Sshhh -- I just heard a voice in heaven -- geevalt -- I heard, {Hebrew} ?kut shebalich hashente? XXX -- G_d Himself and His Court XXX ?herat an issur? to the Angels, Be Quiet -- I want to hear how a Jewish father is teaching his children how to say Good Purim -- heaven was listening -- gvalt -- awesome. The next morning Pinchas-el walked into the richest man in town. And he says, I want you to know, the Maggid blessed me, with the strength of Purim. I want you to give me a loan of ten thousand rubles, you'll have it back in four weeks. No problem. I want you to know that Pinchas -- this is a classic story -- Pinchas was a multi--multi-multi- -millionaire, in a few weeks. And the classic story about it is that Pinchas paid -- you know, the Seer of Lublin, a thousand hasidim every Shabbos, who paid for the Shabbos -- the Koznitzer Maggid had thousands of hasidim, who paid for all the Shaboses, they're all schleppers, right -- Pinchas paid the money for the Seer of Lublin; for the Koznitzer Maggid too. And you know what's so special about it -- because there's a whole classic story -- because later on the peasants, at one point made a revolution -- you know, against Russia {*Ad48} -- and the whole thing -- and I wanted to say -- you see, the (?)noble(?) people in Russia said, that the Jews take away all the money from the peasants because you know, the way they were treating those peasants in those days, was lower than slaves. And the Jews worse. But they [blamed the exploitation of the peasantry by the feudal aristocracy upon another oppressed class, the middle-men, the Jews ] And Pinchas-le, since he was a rich man -- an outstanding person Þ- who served as a little bit mediator, betweem -- that means -- it's a classic story -- at that revolution, Pinchas had a hand in it. And it's my favorite story -- GOOD PURIM! Chevre -- you have to hear my chevre yelling Good Purim -- on Purim, mamash, gevalt -- on the Moshav -- mamash, you can see, mamash -- turning over Heaven and earth. {*Ad49} I want you to know: One of my greatest moments: Last year, a day before Purim, I had the privilege to play in prison. You know how down-hearted people are in prison. I came to them and says: Chevre, I came to teach you how to say 'Good Purim'. And you know -- little prisoners, you know -- don't give a damn even about life, anymore. I want you to know: I'd never heard anything like it in my whole life. They were yelling 'Good Purim' in the deepest depth of their soul. From the deepest depth of their souls. And after that, the dancing, was mamash to high heaven, you know. Let me ask you friends: Who is more important in the world: the guards, or the prisoners. Obviously the prisoners. But not for Purim, right. You know, the prisoners danced up to the guards, and say come on, let's go and dance. It was unbelieveable; the guards danced with them. And you know who was the first one to kiss -- not the guards; the prisoners kissed the guards. {*Ad50} It's a gevalt, yeah. It was mamash emet-e Purim, right. It was mamash gevalt, y'know. Mamash l'ad l'ad l'ad. L'chaim. I hope and I bless me, this year I should have a chance before Purim to be in prison again. That was an old Breslover Hosid -- -- not me personally but -- {laughter from the audience, followed by remarks, can't hear} in Israel, yeah. I have to tell you, just because you asked me: Tell you a fast prison story: It's -- my favorite prison story. I don't want to say anything bad -- Um -- In the Blessed Year before the Lord 1969 -- you know a lot of young people really -- ?as I have? said before -- went into -- stuffing themselves with drugs. {*Ad51} In a city two hours away from New York, without saying anything , a very wealthy family -- the grandmother died -- and she left -- a quarter of a million, or maybe a million dollars, for her grandson, to be given to him on his 21st birthday. But the parents -- and he's also the Presidemt of the Temple, and the mother is a friend of ?Hadassah?'s New England -- very outstanding people -- felt -- this son isn't ready, for the million dollars. And it's ?still better? if she has it in her pocket -- in his pocket -- since she loves him so much -- it was mamash ugly -- {END RECORDING, SIDE A} {END MY COPY OF TAPE, SIDE A} {*Ad52} {PASS 2 COMPLETED TO HERE} {START MY COPY OF TAPE, SIDE B: ================================================================= ÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿ