;.cConsolidate excerpts, R. Shlomo
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EXCERPTS FROM TEACHINGS BY R. SHLOMO CARLEBACH





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Compiled by S. Amdur
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In Honor of the Engagement of Miriam Gal-Or, eldest daughter of

Shoshanna and Eliahu Gal-Or
Moshav Meor Modi'in
Israel























       




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This material is intended only for private circulation amongst the students of R. Shlomo Carlebach,and may not be published without his express assent.
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INTRODUCTORY POSTSCRIPT:
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These editted excerpts of teachings by R. Shlomo Carlebach may not bereproduced in whole or part, except for circulation within R. Shlomo's"chevre", without express permission from R. Shlomo Carlebach.  Questionsregarding publication may be addressed to R. Joshua Witt, 14 HaMishkanot,Jeruslaem (02-248620).

This material, which I have taken the liberty of making available forcirculation within the chevre, consists of my minimally editted excerptionsfrom transcriptions of taped talks by R. Shlomo Carlebach.  Source of theexcerpts is indicated by inventory codes, listed in File=sinv, Inventory of R.Shlomo Materials, Modi'in, 2/24/89.  A collection of those transcripts is heldby R. Joshua Witt.
I have appended excerpts from my partial notes from several seminars given byR. Shlomo Carlebach at via and at Yakar, 10 HaLamed Hey, Jerusalem, between11/92 and 5/28/93.  It should be emphasized that these derive from notes, nottranscripts, and so should be checked against the tapes of those seminars,those tapes are available from Yakar, and from R. David Zeller of Moshav Efrat.

One must add that my approach does not do justice to R. Shlomo's teachings. His teachings, especially for those sufficiently well-read  in Jewish religousliterature to fully understand and appreciate them, are complex, wellconstructed, highly-referenced celebrations of the event that prompted them,and its particular place in the Jewish religious calendar.  All that is lostwhen one makes excerpts.  My only excuse is that excerpting may make one aspectof R. Shlomo's teaching more accessible to a wider public.

Further, reading this sort of material is no substitute for listening to R.Shlomo in person.  To edit is to risk unwittingly obscuring the tone andimplications of the original.  I must take full responsiblity and beg pardonfor any misresentation of these teachings, and especially of Jewish tradition,which R. Shlomo had dedicated his life to teaching.  I have tried to editminimally, and to indicate editorial insertions, deletions, and paraphrase withbrackets, ellipses, etc.  That makes this material less readable, for which Iapologize; but what is presented here is in no sense intended for publication.
Readers should take this excerpts only as a hint and introduction, like thescent of food from a festival feast to which everyone is invited.

Finally, and most importantly, I would add that I have assembled and outputthis material in honor of the engagement of Miriam Gal-Or, eldest daughter ofShoshanna and Eliahu Galor, founders of Moshav Meor Modi'in.  I would like totake this opportunity to thank entire the Gal-Or family for their kindness andhospitality over many years, not merely to myself, but to all passers-by whohave braved the rains and heat of the land of Israel to hear the teachings ofR. Shlomo Carlebach.
                                           

                                            Stephen Benjamin Amdur
                                            HaOn, Jordan Valley
                                            June 1993
                                           
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.h1, Excerpts from Teachings (c) by R. Shlomo Carlebach  --
 
EDITED EXCERPTS FROM TRANSCRIPTIONS OF TALKS BY R. SHLOMOCARLEBACH
TOPIC:  MIDRASHIM

From W-Y&S p6 (excerpted uneditted in s-e-misc p3):

	You remember Ruth went to see Boaz at night, gevalt, what anight.  Their whole life, klal yisrael, depended on that night,that one night. There's a torah that she brought him a tallis as agift, she brought Boaz a tallis. 
     Remember that Yehudah met Tamar.  When Yehudah met Tamar, youknow what he gave her?  He gave her his tallis and t'fillin,right?  Can you imagine how holy it was, that he gave his tallisand t'fillin to her?   That's the beginning of King David.  Andthe end is that Ruth brings the tallis back to Boaz. Because Ruthwas the neshama of Tamar, and Boaz was the neshama of Yehudah.   They're both connected.

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R. SHLOMO ON HASSDIM:  Selected excerpts from transcripts

From T16, p6; Mezzricher:

     Reb Schmelke came to the Mezricher Magid on a Monday and theMezricher Magid was very poor.  He said to them, "I don't haveanything to feed you.  But there is some coffee left in my glassfrom Shabbos.  Can I offer you a little sip?  So Reb Pinchas andReb Schmelke have one little sip from that coffee.  Reb Pinchassaid, "Believe me, this one little sip will carry me untilMaschiach is coming.

From W-Y&S (Wedding of Yonaton Daniels & Susie Meyers) input p6:

I want you to know, I had the privilege of being by the oldLubavitcher rebbe, and he said, "You know why I'm a little bit ofa chassid, because I had the privilege of davening with my father.While I was with him he took me under the tallis." He said, "Iremember one time, Yom Tov, Hallel, I heard my holy father saying,Ana Hashem, Hoshia Na. He said, "This one 'Ana HaShem Hoshia Na'made a Jew out of me forever."

HH33f, entire, unedited:

	In Rizhen at one time the Holy Rizhener's wife was sick, avery holy Rebbitzin.  The Rizhener walked around sad.  Well, hewasn't really sad, but he was a little bit sad.  So he went to theBais Midrash, and the Chassidim got up and one said, "I'm givingher two days of my life."  Another one gave one day, another onemaybe gave a year.  They put it all down on a piece of paper,signed.  Mamash, she got well.  Ten minutes later she was out ofbed.  But it was real, the holy Rizhener!
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EXCERPTS ABOUT REBBES.

From B1, p2--3:  Bobover Rebbe?

	Even little pople have certain feelings..about the future, ifwe would only listen.  Such holy people.  I guess on that Fridayhe know this was his day, so he managed to go to the mikve and hegot all dressed up, Shabbasdik, strimele, and with his sons andwith his son-in-laws.  It so happened that one son..is now in NewYork, and the oldest son, when the Nazis walked in, he just stoodbehind the door, and they, miraculously, didn't look for him,because they were so happy to find the Rebbe that they dind'tsearch.  ...{At least one line cut off from bottom of xerox.}
	[That] he  was very holy, goes without saying, but as apersonality he was one of the most magnetic personalities in theworld.  I heard...hundred of stories about him.  If he would walkin Lemberg on the street, and so far from Carcow, he would...seesomeone who he felt...had soul, he would walk over and justshake......this person's hand, without saying anything.  And thisperson literally couldn't sleep anymore.  He's want to know, whowas this great person I shook hands with?  And usually this personwould end up being the next Shabbes in Bobov, you know, hewouldn't leave anymore.  One Rebbe, one great rabbi told me that,at one time in Bobov at the Yeshiva there were hundreds of peoplelearning, and he wrote the Rebbe, sent him a telegram, I have tosee you.  So he arrived in Bobov 4:30 in the morning. ...He cameinto the Yeshiva and it was mobbed!  4:30 in the morning!  And heasked 'What's going on there?'.  And the boys told him, 'You know,we don't know what's going on.  The last few days we didn't sleep,because the Rebbe's up with us all night, just, you know, we're soturned on, we just can't go to sleep, it's unbelievable.  And theRebbe was walking up and down and the boys wwere learning likemad!
	One time he [the Bobover Rebbe] said, 'I have asked G-d onefavor, that I should be privileged to compose meolodies, melodieswhich people will sing, and when they sing those melodies theyshould really wash out their souls."  I don't know, you know, whenI sing a Bobover niggun it really washes my soul.

From B4a, p2:
	You know the famous story about the Alter Rebbe and "TheAngel" -- "The Holy Angel."  Remember, the son of the MesritcheMaggid was called The Holy Angel because he was really not in thisworld.  So at one time the Alter Rebbe and The Angel were studyingtogether and suddenly the Alter Rebbe saw he's taking off.  So theAlter Rebbe went in, got himself a bagel, put butter on it, put itin his mouth.  So the old Hassidim said it was not the great thingthat he got the bagel.  The miracle was that he still put butteron it.

From B4a, p4:  "This is one of the classic sayings of Reb Nachman,which is quoted all over.  Reb Nachman says, the best place topour out your heart is when you are between grass and trees. Because, he says, when you pour out your heart between the treesand the grass, then every blade of grass comes and helps you.

From B6, p1:
One of the old Hassidim said, 'You know what the Baal Shem Tovtaught us?  We all know that G-d is there, right?  That there isone G-d.  But the Baal Shem Tov taught us that He really isthere.'  That means that even G-d needs us to give him existence. G-d is there, but until I really say He's there, He's not reallythere.

From B6p2:
	In Rizhen at one time the Holy Rizhener's wife was sick, avery holy Rebbitzin.  The Rizhener walked around sad.  Well, hewan't really sad, but he waas a little bid sad.  So he went to theBais Midrash, and the Chassidim got up and one said, "I'm givingher two days of my life.'  Another one gave on day, another onemaybe gave a year.  They put it all down on a piece of paper,signed.  Mamash, she got well.  Ten minutes later she was out ofbed.  But it was real, the holy Rizhener!

From B7pp1--
	Reb Hershele Rimanover was the son of a tailor.  ...After theRopchitzer passed away, Chaim Sanza...was a rebbe with hundreds,thousands of followers, but once or twice a year he was going forShabbos to Rebe Hershele Rimanover. 
	 Reb Yosef Shaul, the Chief Rabbi of Lemberg was a greatscholar and a real holy man, but a real mitnogged.  Once Reb YosefShaul decided against a widow in a Bet Din, and Reb HersheleRimanover prevailed upon him to convene another council of rabbisto reconsider the verdict.  The council realize that the judgementagainst the widow was a mistake.  As soon as Reb Yosef Shaul sawthat he had been wrong, he was only too happy to admit it, and toadmit that he had underestimated Reb Herschele.  He went to seeReb Hershele and asked him, 'I and the other rabbis...studied thiscase for weeks.  You just saw the verdict and you knew we werewrong.  How come you are so fast.  So Reb Hershele says to him:  Iwant you to know that the Torah, G-d's word, is very sweet.  WhenI looked at the verdict, the judgement...it was sour...I knew itwasn't possible.

From B7p10:
	Reb Labele Agas was beyond time and space...there was no dayor night for him...he would, like...not make Havadalah untilSunday morning...He would always say...I am not a time worker, Iam a piece worker.  I don't work on time, I give by piece...I givea morning prayer...I don't know what time I'm giving it, but whenI'm giving it, it's a real good piece.

R. SHLOMO ON HASSDIM:  Selected excerpts from transcripts

From T16, p6; Mezzricher:

     Reb Schmelke came to the Mezricher Magid on a Monday and theMezricher Magid was very poor.  He said to them, "I don't haveanything to feed you.  But there is some coffee left in my glassfrom Shabbos.  Can I offer you a little sip?  So Reb Pinchas andReb Schmelke have one little sip from that coffee.  Reb Pinchassaid, "Believe me, this one little sip will carry me untilMaschiach is coming.

{ADD TO HASIDS}

From W-Y&S (Wedding of Yonaton Daniels & Susie Meyers) input p6:

I want you to know, I had the privilege of being by the oldLubavitcher rebbe, and he said, "You know why I'm a little bit ofa chassid, because I had the privilege of davening with my father.While I was with him he took me under the tallis." He said, "Iremember one time, Yom Tov, Hallel, I heard my holy father saying,Ana Hashem, Hoshia Na. He said, "This one 'Ana HaShem Hoshia Na'made a Jew out of me forever."

HH33f, entire, unedited:

	In Rizhen at one time the Holy Rizhener's wife was sick, avery holy Rebbitzin.  The Rizhener walked around sad.  Well, hewasn't really sad, but he was a little bit sad.  So he went to theBais Midrash, and the Chassidim got up and one said, "I'm givingher two days of my life."  Another one gave one day, another onemaybe gave a year.  They put it all down on a piece of paper,signed.  Mamash, she got well.  Ten minutes later she was out ofbed.  But it was real, the holy Rizhener!

From JW13, p11:
	When I was 7 years old I had the privilege of hearing theShavler Rav, one of the beggest geonim in the world.  He said tomy father, [illustrating the meeting of Boaz and Ruth], imaginetht a big Rosh yeshiva is walking down the street.  Suddenly onthe other side of the street there is a very beautiful girlstanding?  Will he stop and ask, who is this girl?
	Boaz is coming to his field, with all his chassidim -- Boazwas the Rebbe.  And he asks, 'Who is she?'.  The Midrash says, hesaw the Schechina on her face.  Where would Meshiach be if Boazhadn't stopped?
	The Shavler Rav said to my father, `With all the RoshYeshivas together, we don't have one Boaz.'  He says, 'I don'tknow anybody who would have the guts to stop, and say 'who careswhat they [[the "Snias Patrol"]] think.'
	Do you know what Meshiach is all about?  'Az Azus d'Kdusha',I don't care what you think.  I love you, but ...if I kow this isright, I'm doing it, [regardless of what you think].  You knowwhere the strength is coming from?  This is YUD VAV, the deepestTorah in the world.

From JW13, p11:
	I [R. Shlomo Carlebach] heard from the Bobover Rebbe, that afew years before the second World War, there was a big conventionin Poland of all the big Rebbes.  And they were talking to eachother, what are we going to do when the Messiach comes?  How arewe going to greet him?  Gevalt! It would have been interesting toknow what every Rebbe said!  He [the Bobover Rebbe] said [toShlomo Carlebach] only what his father said, the holy Rebbe BenTzion.  He [Rebbe Ben Tzion] says, 'When Meshiach is coming I willnot be ashamed to walk with my yeshiva to greet him.  Everybodywill carry his gemorrah Kitsot ha-Chosen in his hand, and Meshiachwill open the gemorrah, and he will see that every page is wetwith tears."  Not tears of pain.  So deep.  A different kind oflearning...This is the learning of David HaMelech.  Meshiachlearning.

From JW13 p19:
	The Holy Kadiner, Rabbe Elimelech, one of the sons of theYanuka [Rebbe] arrived by ship in Yaffo.  They picked him up.  Hewas very tired, but he kept his eyes open looking out the carwindow.  They said, 'Rebbe you are very tired, why don't you closeyour eyes?'  He says 'This is the land where G-d looks all thetime.  How can I take off my eyes?'

From F3p1: 
	The story is that the Apter [Rebbe] -- his last will was thatnothing should be written on his tombstone.  He said,[[paraphrased recounting]], when I come to heaven, I will beasked, did you really pray, and I will say yes I tried, but Icould have done more; and I will be asked, did you really study,and I will say, yes, I studied a lot but I could of done more; andI will be asked, did you really ove my people, and I will answer,yes, I really did.  So please write on my tombstone ` '' - the one who really loved.
	He came to a city, came 5 o'clock in the morning, walked intothe synagogue, and he was smoi,ming a long pipe, sat down, startedthinking.  In the meantime the Rabbi of the city, who a was a bitof a mitnogged, came in at 5:30 [[END OF FRAGMENT F3]]

From F2, p6: 
    	The bread we eat on Pesach is the most simple thing in theworld -- just flour and water. ...Reb Nachman says it takes morewholeness to  believe than to understand.  ...If your mind isperverted, if your emotions are perverted, you have 10,000doubts...The world[ly] people [are] ready to do the strangestthings in the world; but the most simple thing -- they don't wantto do.  To believe in G-d is the most simple thing in the world.
	Reb Nachman says that on Yontif this holy sweetness isflowing down from Heaven, but this holy sweetness is so simple --not simple in [the sense of] stupidity, but simple in [then senseof being] in one straight piece; so if you're not Whole lyo cannotreceive it.  Therefore, he says, on Yontif you have to be in theBais HaMikdash, because the Bais Hamikdash is the most whole placein the world.  In the Bais Hamikdash there were no doubts, noperversions [of thought or emotions]; everything was so clear --[it was so clear that] there really is one G-d.  Remember -- inthe Holy Temple there were thousands, millions...of people, andnobody pushed the other, because everybody knew someone else wasalso existing.  If I push someone that means I am more importantthan he is.  Everyone made place for someone else.  And it was awhole place.  

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.h2, SCSA0489:emm0489 --               

R. SHLOMO CARLEBACH ON PESACH FOR KIDS

EDITTED (by sa) EXCERPTS FROM A (unproofed and apparentlylacunaed) TRANSCRIPTION [=MM0489, located, Netanel, Modi'in] of atape [no inv. no., located Netanel, Modi'in] of a teaching by R.Shlomo Carlebach to children at Moshav Meor Modi'in, 04/10?/89 onPesach.
May not be published nor disseminated beyond the Chevre withoutpermission from R. Shlomo or his designate.
Bracketed [n]references to pages on transcript
Anything not enclosed in quotes is my (sa) paraphrase.
Ellipses...between quotes indicates material in transcript wasskipped.
Bracked [nnn] remarks are editor's interjections.
--------------------------------------------------------------------
     "You know, when G-d says to Moshe Rabbenu "I want you to takethe Yiddelim out of Egypt'"...he "says 'You know my brother Aaroncan do it better."...
     "You know...what a slave is?  A slave is always somebody whothinks, ''Oh, I don't think I can do it, it's too  much for me,maybe there's somebody better who can do it.'" "As long as we wereslaves in Egypt, even Moshe Rabbenu was" a little bit enslaved. 
     "You know, after you come out from Egypt, when you have asign from Heaven that you can do something, you just do it -- youdon't even ask questions." [2]

     "The world thinks 'holy' means that you're far away. But...the holy Izbhititzer says...'holy' means you're reallythere...
	" So "G-d is called 'Holy'" because "He's always there whenthey need Him."...
	"You know what the 'Holy Yid' * is?  A holy Jew is someonewho's mamash always there when you need him." 
	"Then the Izbhitzer says... 'holy' means 'simcha'....'Holy'means you do it with all your heart." [3--4]
	"A good friend,"..."a holy friend" is someone who, when youask him to do you a favor, doesn't argue, he's right there, andsimcha -- he wants so much to help. [4]
      
     "A holy person is somebody who does not waste time onunimportant things...'holy' means that you have a sense of what isimportant in this world and what is not."[4]...But every one ofus, in our own private life" is "so concerned with unimportantthings."[5]

	"The Arizel says Chametz is anger." Anger, like chametz[leavened bread] starts small, but it blows itself up bigger andbigger [[like bread rising]]. [5] "Matza is mamash the way it is. 
     And you know, most anger in the world comes because we'recompletely divorced from the reality.  Because nobody" really "hates you," nobody "really wants to say bad to you."[6]

	At the end of the Seder, the part about Eliahu ha Navi, in myhouse, every person in the house takes a candle in their hand, andwalks up to the door, waiting for Eliahu ha Navi.  And "you know,in those few minutes when you're standing by the door, Elaihu haNavi is mamash coming.  So you can ask him anything in the worldat that moment.  All the gates of Heavens are open."[8--9]
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	"A slave is somebody who has no time for his children.   
     "And you now what, Seder night is the first night when you'refree, mamash, we're spending with our children.
	"I just mamash bless you that your parents yould have moretime for you, you should have time for your parents.  Are youtaking out time to be with your parents also? ...
	"The holiness of Yiddishkeit is that parents and children areso good to each other." [9]
      
     Editted excerpt from MM0489, R. Shlomo Carlebach on Pesachfor Kids, talk given at Meor Modi'in 04/10?/89.
     
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R. SHLOMO CARLEBACH ON SHABBOS AND FIXING

PARAPHRASED EDITS FROM S-SHABOS
References {nn} to pages in S-Shabos, input of transcript held byJ. Witt.  Output Modi'in, 4/16/89.
Excerpted & paraphrased by Steve Amdur
No publication nor general circulation without permission from R.Shlomo.  For further information, see J. Witt.

[[A few minutes before Shabbos -- or if you forget, you can say itduring Shabbos -- you have to say "aranv mikabus anafshe ruchalminef rushe" -- "I'm receiving upon me and upon my soul theholiness of Shabbos."  Then you will have an inside Shabbos aswell as an outside Shabbos. {2}]]
  
[[R. Nachman says that G-d created the world in a way thateverything needs fixing, tiken.  Not merely things in the physicalworld, but everything -- schools, the way we follow our religion,the way we study and learn. To fix things is our privilege andresponsiblity as human beings.  Tiken h'olam.  G-d gave us thetools, and let us into His workshop, and now it's up to us.
Even Shabbos needs fixing, and the way we fix it is to take uponourselves the holiness of Shabbos.  {4}]]      

[[Lubavitch teaches that woman "is the finishing touch of thefixing the whole world", because she was the last thingcreated.{6}]]

[[Adam and Eve were created on the sixth day.  So after mid-day,Eve was supposed to prepare the food for Shabbos in the Pardes(Paradise).   She was supposed to prepare it from the Tree ofLife, but she got mixed up and prepared it from the Tree ofKnowlege, and so they had to leave Paradise just before Shabbos. So to fix Eve's mistake, Woman kindles Shabbat lights, which isputting the last finishing touch on the fixing of Shabbos. {6}]]  

[["Everybody is his own Rebbe in a certain deep way." {8})]]

[[The less we are fixed, the harder we have to work. {8}]]

[["The whole idea of receiving the holiness of Shabbos uponmyself, drawing the holiness of Shabbos upon me, is that I shoudlhave a little taste of having a fixed soul, of living in an"undestroyed"  [Cf. Lurianic mysticism] world.{110}]]

[[Everybody knows, all the Rebbes say, that Mincha erev Shabbos isthe strongest thing in the world.  Why?  Because Adam ha Rishonwas created at noon on the Sixth day.  So Reb Nachman says, thefirst prayer he had to daven was Mincha.  And if he had davenedthis Mincha properly it would have been the fixing of the wholeworld [tiken ha'olam].  But Adam ha Rishon didn't daven Minchathat first erev Shabbos because he was driven out of Paradise.  Sowe try to daven Mincha erev Shabbos to approach the level of Adamha Rishon on the first Shabbos, to fix that mistake. {10}]]  

[[Until my neshama is fixed, I will be angry at G-d.  To be fixedutmost is to know that there is one G-d.{12}]]

[[The highest thing in the Bet Hamikdash was the singing of theLeviim.[13}]]

[[You have to understand holy things with a holy mind.{14}  (Thisis why we say a b'racha before studying Torah).]]  

[[When I first realize that I can be fixed, that is simcha.  WhenI first get an inkling of what it would be like to be completelyfixed, that is oneg.  The Exodus from Egypt is simcha; Yom Kippuris oneg.  Oneg Shabbat is "a little taste of the utmost fixingthere is." -- {9} [20] ]] 

[[I only fight with someone if my tikken is different from histikken.  If I were fixed, I wouln't even want to fight with him, Iwould be at peace. -- {16}.]]                     

[[Shabbat is a great opportunity for healing.  But some peopleapproach it like a sick person who finally stumbles into ahospital, and when the healers ask, 'Can we help you' replies 'Nothank you, I'm just looking. '.  Many people don't really want tobe fixed, they want to stay the same.  {16}.]]

[[We learn from the Gemorrah that on every Shabbat we have theopportunity to be, in a sense, re-born, free of all our bad karma.The Sovichober says, when you take leave of your business Fridaynoon, you must not expect that you'll ever go back to it.-- freeparaphrase, sa from S-Shabos {16}]]      

[["To make kiddish is to want to fix myself with Shabbos." "Therefore kiddish is called kedusha.  Kiddish means kodesh -- thehighest level of holiness, the way it is in heaven, before itdescends into the world."  Kodesh is the highest fixing there is."-- from S-Shabos, {10}, [22]]]

[[There is a Shabbos before Creation, and the Shabbos afterCreation.  On Shabbos everything is doubled.  Reb Nachman says onShabbos we have two loaves of bread because we are celebrating twoshabboses. {19}.]]

Ref:  Doc=esshabos  Input EW 7.5 Modi'in (sa)

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R. SHLOMO CARLEBACH ON CONVERTS

[Edited (by sa)from a transcript of a talk in Monterrey, 1978
Not to be reproduced nor published without permission.
For further information, please contact R. Joshua Witt,Jerusalem.]

According to our tradition all the Jews  and even those nwho willbe Jews later on between now and the end of the world, were on Mt.Sinai.  Some of them were born by Jewish parents and some justborn anywhere else and are making it back on their own becausethey really heard G-d's voice on Mt. Sinai.  We Jews were on Mt.Sinai and then sadly enough we made a Golden Calf, and our wholeJewish history is to cleanse ourselves from that golden calf.  Westill haven't cleansed ourseleves completely yet...everybody hastheir onw little calfs hanging around.  But the non-Jews who cameback to us,  were the people who were  there on Mt. Sinai but didn't take part in the Golden Calf...although maybe they havetheir own golden calf at home, whatever it is.  So when they comethey  bring with them this [uncorrupted] revelation of Mt. Sinaiwhich they remember...So they are really bringing new life to ourreligion in a very deep way.  
	In Kabbalistic terms we may ask why it is that King David'sgrandmother had to be Ruth, who comes from a pagan family and is aconvert.  Our superficial reaction is to imagine that it would bemore beautiful if King David was Jewish on both sides. [But thatcan't be, because it was ordained from Heaven that King David bedescended on one side from a convert.]   So the answer obviouslyis that the non-Jewish nations of the world also have somethingvery holy and deep, which we don't have yet, and for the Messiahto be complete there has to be this holiness brought in from theoutside, even from the pagan world...I feel it very strongly: before the end of days, something.is happening to our religion --so many people from other nations are coming and joining us thatit will just make our relgion so complete, in a very deep way.

Reference:  From Disc=sa1 (AS, Meor Modiin), Doc=s1ae, 2nd-editDoc =s1afrom excerpt #12 transcript Monterrey 1978 

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.h1, Excerpts from Teachings (c) by R. Shlomo Carlebach,  --
.h2, EJW13.EW8, EXCERPT FROM JW13, R. SHLOMO ON SHAVUOS, 5750,  

Talk given 11th Sivan, Mishkanot, Jerusalem; 
transcribed by Emunah Witt, apparently with some edit, andtranslation of terms in parentheses; 
excerpted editted input, sa; not to be published without explictassent from R. Shlomo.  Page references  to typescript.            {eo}=ellipsis in typescript; [_______] paraphrase; 
[[________]] my (sa) interjection          

This teaching is very dense, with lots of ideas and references.
THIS EXCERPT INCLUDES ONLY SECTIONS DEALING WITH SHAVUOS.
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	Matan Torah (the giving of the Tora) is not what I see...it'swhat I know....the Tora is with us always, forever...because theTora does not depend on how much I know the Torah.  Sure I shouldlearn it, hopefully...But the Tora is...inside of me.  ...It's...like 'shilai ha-lechem' (the two Temple show-breads) -- it'sOne.
	Shavuos is Yom Matan Torah (Day of the giving of the Tora)not Yom Kabbalas haTorah (Day of the Receiving of the Torah.)  
When I'm learning [Torah] I'm mikabel (receiving) the Torah; [but]on Shavuos --  I just can't believe it -- I can't believe that theRibbono shel Olam gave me the Torah.  ... Shavuos night the way weprepare ourselves for the Torah is not learning the Torah.

	'Zion' comes from the world 'zareezoos', fast.  Matsah isfast -- ["We left with great speed from the land of Egypt" { notewith references, JW}].  [When we act from our innermost being,without delaying to think it out, eg when we jump into the sea tosave a child] this is the zareezis of matsah. [It is] mochind'Gadlus (higher consciousness.)

	What's Matan Torah all about?  I have no idea.  "Na-asehv'nishma" (We will do and we will hear.  Ref: Exodus ______.)[[Ie, we do the commandments of the Tora on faith, and then understanding grows from that basis.]]

	Chodesh Sivan always beings after Parshas B'chookosye.
	The shem (name) of this month [of Sivan] is 'Visadosov ool'tselah haMishkan'.  the Ishtitser says...the shem comes our fromputting the nails in the Mishkan.  To put in nails ...there has tobe absolutely no empty space [otherwise the nail will fall out.] He says:  receiving the Torah means there is not one empty spaceleft in my heart.

	The 'Zion', the fixing of 'z'reezus' of Shavuos is muchdeeper than 'fast'.  On Shavuos I bring chamets. [Ie, one iscommanded to bring an offering of new wheat to the Temple.] Chamets basically is slow.  [This shows that it is not enough to]unhesitatingly receive the Tora and]  just have Yiddishket in myheart; [I] better learn, and learning takes time.  So the karbon(sacrifice) is 'shtai ha-lechem'. [Two loaves.]  You have to [bothreceive and] learn [the Tora.]  But...the deepest depths ...is notwhat' happening down here, it's in heaven [and] what's happeninginside, in the heaven of my neshama, is not chamets...it's theletter 'zion', fast.

	The Ishbitser says...what is 't'oo-min', the twins?  Thetwins are my conscousness and my...super-consciousness.

	On Shavuos it's clear to me that even if I'll never know evenone letter of the Tora, gevalt, am I close [to it].

	Why was the Torah given in the desert?  If I'm all alone inthe desert, and suddenly I meet another friend -- we mamash stoodon Mt. Sinai, 3 million people, and we loved each other the most. Imagine if you could have this kind of joy.

	Reb Lebale Eigar says, 'Imagine I'm in the desert, but I havein my hand a map of the desert.  This map will show me how to getout of the desert.  How much am I watching that map?  This is howmuch I have to guard the Torah .  Without the Torah, withoutYiddishkeit, I'm lost forever; there's no way for me to put mylife together.

	The 'Etz Haim' (Tree of Life) is the 'YUD  VAV' shining rightinto me....The way a child knows `this is my mother, this is myfather'.  And the way parents know their children.
	You know G-d is asking us `Who will take the guarantee thatyou will keep the Torah?'.  [We reply] our children will be theguarantee.  Because my children remind me that the way I know mychildren, this is the way to know the Torah.

	[Why is Ruth, a convert, featured on Shavuos, the day wereceive the Torah?  [Why is a convert required to engenderMessiach?]  What is Ruth all about?  The YUD VAV.  Mamash, theTorah is shining.
	When I was 7 years old I had the privilege of hearing theShavler Rav, one of the beggest geonim in the world.  He said tomy father, [illustrating the meeting of Boaz and Ruth], imaginetht a big Rosh yeshiva is walking down the street.  Suddenly onthe other side of the street there is a very beautiful girlstanding?  Will he stop and ask, who is this girl?
	Boaz is coming to his field, with all his chassidim -- Boazwas the Rebbe.  And he asks, Who is she? [Ruth II:3].  The Midrashsays, he saw the Schechina on her face.  Where would Meshiach beif Boaz hadn't stopped?
	The Shavler Rav said to my father, `With all the RoshYeshivas together, we don't have one Boaz.'  He says, 'I don'tknow anybody who would have the guts to stop, and say 'who careswhat they [[the "Snias Patrol"]] think.'
	Do you know what Meshiach is all about?  'Az Azus d'Kdusha',I don't care what you think.  I love you, but ...if I know this isright, I'm doing it, [regardless of what you think].  You knowwhere this strength is coming from?  This is YUD VAV, the deepestTorah in the world.

	Every word that Ruth uttered...came from the deepest depthsof her neshama.  Every word is Torah. ...B'nai Gershon is theTorah Shining, [but] David HaMelech is the master of Tefilla(prayer).  It's the same Torah, it's the Torah of the deepestdepths of life.  You now the difference between learning anddavining the Torah?  Someone asked Reb Nachman, 'Can you pleasetell me the secret of tsitzis?'  He replied, 'If you'll cry asmany tears as there are threads in the tallis, then I'll reveal toyou the secret of tistsis.

	I [R. Shlomo Carlebach] heard from the Bobover Rebbe, that afew years before the second World War, there was a big conventionin Poland of all the big Rebbes.  And they were talking to eachother, what are we going to do when the Messiach comes?  How arewe going to greet him?  Gevalt! It would have been interesting toknow what every Rebbe said!  He [the Bobover Rebbe] said [toShlomo Carlebach] only what his father said, the holy Rebbe BenTzion.  He [Rebbe Ben Tzion] says, 'When Meshiach is coming I willnot be ashamed to walk with my yeshiva to greet him.  Everybodywill carry his gemorrah Kitsot ha-Chosen in his hand, and Meshiachwill open the gemorrah, and he will see that every page is wetwith tears."  Not tears of pain.  So deep.  A different kind oflearning...This is the learning of David HaMelech.  Meshiachlearning.

	When Ruth wanted to convert, Naomi said to her, [you are adaughter of the King of Moab; if you convert you cannot go totheir brutal pagan circuses]. So she [Ruth] says, 'I'm only goingwhere you're going.'  Then Naomi says, if you convert you willhave to observe the mitzvas; and Ruth says, `Wherever you sleep, Iwill sleep.'.  Then Naomi says, if you are a non-Jew and do notkeep the mitzvas, nothing will happen to you, but if you become aJew and do not keep mitzvas, you will punished; and Naomi says `Wherever you die, I will die'; I'm ready to die [for the honor ofthe Jewish people].
	And you know this is not 'chametz knowlege'.  This is noteven 'shtai ha-lechem' [the synthesis of a spiritually passionatewill with deliberative knowlege.]  This is [the sort of all-out,immediate response where] I don't know anything; I just know Ihave to be there.  And everybody knows this is David HaMelech. 

	Sadly enough, we are living in a world where we think doingtshuvah means I did something wrong.  You think Ruth did somethingwrong?  Because she was born by the King of Moav? -- that's theway she was born!  G-d sent her this way.  Tshuvah means somethingelse, tshuva means that I'm connected to the torah without knowingit.  Tshuva means that I'm connected to every page of thegemorrah.  Do you know, even before I kow the whole SHAS, I havealready cried over very page of the gemorrah. 

	On one hand I have to know, I know something.  And on theother hand, I have to know that I know nothing....The master ofnot-knowing is Aharon MaCohen.  Moshe Rabbenu is the Master ofKnowing.

 	What's the [source of the ] koach of Aharon Hacohen...comingto the Bait HaMikdash...consoling the lowest Yiddele?  He says, Idon't know anything.  I did everything wrong my whole life -- lookat me, I'm the same way, I don't know anything.  I'm justbeginning.  [[It is from having the humility to admit that,compared to Divine knowlege, he knows nothing, that Aaron the HighPriest gets the spiritual strength to enter the Holy of Holies,and to console/uplift the lowliest sinner.]]
	Why is David HaMelech the one who built the Bais HaMikdash? And why was [it built in] Yerushalyim?  If you remember, DavidHaMelech conquered Yerushalyim on erev Shavuos.  And Shavuos isnot only the day of David HaMelech, it's the day of Yerushalyim. Of the Bais HaMikdash.
	Ah, mamash, the 50th day comes, David haMelech, comes ourholy mother Ruth.   

	The t'o'min, the twins of Sivan, is Rachel and Leah.
Basically, Rachel is Yosef haTzadik...he never did anything wrong. Leah is the mother of Meshiach.  David haMelech does everythingwrong.  
	When Rachel gave over the signs to Leah [to be accepted intoYakov's marriage-bed, according to midrash], you know what Leahgave over to Rachel?  [-- For Rachel was not obliged to give Leahthe signs, and the greatest rabbis in the world would have advisedher not to, even though Leah would otherwise have been put toshame.]  There is a Torah of Rachel and Torah of Leah.  Basicallythe Torah of Rachel is, I do everything right.  ...[But] there's aTorah which is so much deeper.  There's a Torah which is notwritten down, you can't write it down. [[And when Rachelcompassionately gave Leah the signs, despite rabbinic wisdoem tothe contrary, she gained this Torah-of-Leah.]]  `B'choo-koso tayley-choo'.["In my statutes you will walk", first verse of lastportion in Leviticus; read on Shabbat preceeding Rosh HodeshSivan.]

	You know what the deepest thing about Sfirat haOmer is?  Ifyou miss one day, you can't fix it.  Until shavuos, until DavidHaMelech, I realy don't know there is such a thing as doing tsuva.
You see, we are so accustomed in doing tshuvah, we don't evenbother thinking about it:  I'll do an average sin, I'll do tsuva,right?  The first thing a Jew has to learn is that you can't dotsuva....on Pesach, when G-d makes a Jew out of me, it has to beclear to me that you better watch out.

	You know what a blessing is?  The gemorah says, blessing isonly where you don't see anything.  You know what this means? Basically the 'Bet' and the 'Aleph' are very close, because Alephis 'I don't anything' [[ie, aleph is the first letter of thealphabet, so there is no knowlege before it]].  And the blessingalso begins where I don't see anything.  I know nothing.
	Sos this Shabbos after Shavuos, after mamash putting togetherRachel, Leah, Moshe, and David HaMelech, mamash, it's Aharon andMoshe:  Moshe Rabbenu is giving over to Aharon the secret ofblessing.

	Chodesh Sivan is 'yisodosov oo l'tselah haMishkan', it'sfilling in all the holes.  You know how many holes are between usand the world? -- it's hearbreaking.  Sivan is mamash Ruth, whocomes back to us in the name of the whole world, filling in allthe holes between us and the world.  And what's the Bet HaMikdashall about?  "My house is a house of love and prayer for allpeoples." [Ref:  Isiaah? ______]  Do you know what a hole is? It's there and it isn't there.  It's empty and it's there. Beasically my life has to be a hole.  I have to know that I knownothing yet.  So G-d has to guard this kind of hole.  I don't seeanything...I give up, there is nothing.  Oh, it's everything. This is so thin, so delicate.

	I heard a Torah from the Ponivitcher Rav, that it says byAharon next Shabbos [after Shavuos], Aharon wad so heartbrokenbecause the Nasi-lim brought korbanot, and he didn't bringanything.  So G-d said to him, yours lasts forever.  Your light[the ner tamid] will burn forever.

	The whole tsuva movment has been killed...because, before thetsuva movement was Aharon haCohen's movement, 'b'haloscha naNeros'looking for the great light.  And then the establishmeny tookover.  And the first thing is, they make you feel guilty [byasking] what did you do before [you became a baal tsuva.]
	Imagine that if, when Ruth had come to Boaz, Boaz had asked`Who's your father?  The King of Moab?  You have spent yourprevious life as a Moabite?  Pshu!'  According to one of thegemorrahs, Ruth was one of the most beautiful women.  [And Boazwas a great Rebbe.  So imagine a great Rebbe meets a beautifulwoman who wants to convert -- imagine what he might imagine abouther past, if he were not as great as Boaz.]
	[According to Midrash] on that day when Ruth came back toBethlehem...the Great Court of Law...[decided that the ruling thata Moabite cannot convert to Judaism applied only to Moabite men,not to Moabite women.]
	The second thing Boaz initiated is that when you see a personyou say 'Hashem emochem', you greet people in the name of theLord.  You don't first ask them what they did yesterday, [or howmany averot they've done].  'Hashem emochem' doesn't [merely] mean`G-d should be with you from now on', it means `G-d is with youall the time.' 

	The gemorah Shavuos is called "Atseret" -- keep it inside,don't let go it.  ...And even if you are B'nei Gershon, even iffor one reason or another you are driven out, don't ever think youare driven out.  `Gam hem' -- mamash, you're always right there.
       
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.h1, Excerpts from Teachings (c) by R. Shlomo Carlebach,  --
.h2, Miscellaneous exerpts 
.h2, SHLOMO51690:EXCERPTS --
MISCELLANEOUS EXCERPTS FROM R. SHLOMO CARLEBACH
Editted excerpts, sa
Not to be reproduced beyond the chevre without explicit permissionfrom R. Shlomo Carlebach


B1, p2:
"Shevach nosnim lo col tzevamarom" -- The angels in heaven aresinging His praises, and if the the angels can, why not we?  Youknow the difference between angels singing and my singing?  It'svery simple.  When we sing I always think, you know, I sing betterthan you.  But an angel always says, "Oh, the other angels sing sobeautifully, what a privilege to hear them."  So, can we maybesing like angels just for a little while?

B2p1:  What happens to the people who always begins fights betweenpeople?  They are really the opposite of perfection.  You thinkthey are happy?  They are miserable.

B4ap1:  "Some people...keep Shabbos, and sometimes your nosestells you 'I can't stand their Shabbos'.  Why?  Their shabbosisn't reallly...integrated into their whole being and their wholelife...it's sticking out like a stone, coarse.

B5, p1:
	Then there is a little sinner man, you know, a little sinner. He's a cute little sinner, wants to have a good time.  You see thething about this sinner is that he's really not bad -- he's asweet little man, he's looking for pleasure.  The only thing is,nobody ever told him that the glass of beer is not the greatestpleasure, but studying is a greatest pleasure, doing someone afavor is a greater pleasure....Someone, nebach, think's he's goingto a French Restaurant and he pays for one little plate of souptwenty-five dollars and he has pleasure.  Friday night, a piece ofchallah is more pleasure.

B5p2:
[The worst thing is] someone who tears people down....Here G-dcrated a person, G-d made something out of him.  And this persontears him down...Ibn Ezra says, ...If I take a person and I tearthis person down
 ...I am tearning down his soul...Where do I have the audacity toenter...even where G-d trembles!
	...The Talmud says that G-d can forgive everything in theworld, but G-d will not forgive you if you say something bad aboutanother person. [[Cf. a Christian saying, that Heaven will forgiveeverything except a 'sin against the Holy Geist' (Spirit,  'ruachhakodesh').--sa]]
                                                   
B6p1:
Until someone comes to you and tells you 'I love you' you arestill a stranger in this world.   You feel like a stranger --you're not really here yet.  Do you know what it means to take astranger and invite him into your house and into your heart?  TheZohar Kodesh says that means I'm giving this person even moreexistence than G-d gave him.

B7p9:
"How do I know what is really G-d's word and what is not G-d'sword?
Or if I am on the level to feel G-d's word, you know?  Someone canteach you G-d's word, [but how do you differentiate if] you are socaught that you don't feel it?  The Beis Yakov says...'ha-nevah v'ha-netzach l'elokeynu(?)' [[l'hai elokim? -- quote from RoshHaShana? Piyut?]] -- beauty and eternity [pertain] to G-d...Thegreat thing about a holy thing is that it is [both] beautiful andeternal.

B7p15:
Why is it so hard to listen when someone tells you, do better? Because, you're really not interested in doing better, right? Your interest is in improving the world, right?  Most of us....Ifyou find someone who is ready to listen when someone isreprimanding him, that means he is really walking in the way oflife.

B7p19:  
Even if your mind is very clear, and even if you do all thegreatest things in the world, [with] your own mind, on your own,you can only find what is hidden to you as a human being.  So mymind can only reach as high as I can go as a human being.  But togo really beyond my mind -- that's why we are wearing a yarmulka,[because the essence of Judaism is the belief]...that G-d spoke tous, that we are connected to that which is above -- I canliterally reach above my head.
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From Holy Beggars' Gazette, Vol I #3, Sivan 5732:
	One of the books of the Maharal of Prague, who [[according tofolk-tale]] made The Golem, is called Nativas Olam, The Ways ofthe World.  G-d's name is mentioned 32 times at the Creation ofthe world.  That means that there are 32 ways of reaching G-d viathe creation.  The strange thing is that 32 is [in the Hebrewnumeric system, which uses letters for numbers] lamed-bet,  = lev, the heart.  When do you ahve a real heart?  When you knowyour way in all the 32 paths.  Physically the heart is the mostdelicate thing in the owrld.  ...The spritiual meaning is that ifyou don't know your way on the 32 high-ways then your heart isn'tcomplete.
	...This teaching is from Nativas Shalom, one of the wayscalled Peace.  Shalom is Peace, and it also means perfect,whole...If Peace is the utmost Being, then fighting is the utmostnon-being...If I start a fight with someone...suddenly that persondoes not exist in my world and I don't exist in his world.  Wereally don't see each other, because if we did, how could wefight?  The moment we stop existing there is something missing, sothere is sadness.
	What is the greatest joy in the world?  What is a perosnrunning after most?  Wholeness, Shlemut.  ...In the whole Torah weonly find the words 'run after' in one place.  It says 'Ask forPeace, and run after it.'...
	What is heaven, and what is hell?  Heaven is complete being,and hell is non-being.  What is doing a good deed?  If I do a gooddeed, I am completely there...if I do wrong it means I am notthere.  I just did it, but I wan't all there.  The Baal Shem Tovsaid when I do something wrong my soul isn't really there....Ihave free choice -- I have so much free choice that I can cut offmy soul for a moment.  We talk about the five parts of the soul. The lowest part, nefesh always stays with me.  Only the neshamagoes away.  The Talmud says if you do wrong a little bit the soulsomehow stays near, is watching you from aside, walking next toyou instead of inside you.  But when you get angry, destroy thepeace, your neshama completely disappers.  [[Cf. Heraklitus:  itis hard to fight with anger, for what it wants it buys at theprice of soul.]]  The neshama can't be defiled.  The neshama isthat part of the soul which can't take part in what you do wrong.
	Nehsama comes from the word noshem, to breath.  What is theclosest to life I get?  When I breath.  Inhaling and exhaling. That  part of me is always new.  ... A neshama person is new everyminute, every second. [[Cf. Pound's imitation of the Analects ofConfucious: 'New, new; every day make it new."]]
	There is a passage in the psalms, "Let the sin go away, notthe sinners. [[Bruria said it to R. Meir, they say.]]  If I seesomeone do something wrong I am angry, not at the person, but atwhat he is doing.  As the Baal Shem Tjov said, the real person isnot involved in the wrong doing.  He is like half asleep.  I amangry, 'Why aren't you awake?'.  But I cannot really be too angry,because he was asleep.  The question is, if you are getting angry,are you getting angry at the person, or at the evil?  If you are aneshama person there is no hatred.  If you have hatred, then youare evil also.  
	Shalom , has three letters, shin, , lamed , 
and mem [sofit] .  The first way to bring peace is to bring twosides together, like the middle of the shin.  Lamed is the tallestletter.  It goes from the highest to the lowest.  If you want tobring peace you have to be very high, to stick out.  The mem isclosed, with no openings.  Shalom has to be complete, like alittle wall.  The wall of peace has to be complete.  You can'tsay, 'I am peaceful, but I have a little opening for getting madin an emergency.'

	The Maharal lists some of the reasons peace is great.  It[Psalm ____] says 'great is peace', because for the sake of peaceeven G-d was lying.  'Great is peace' gecause G-d didn't find anyvessel which can contain more blessing than peace.  'Great ispeace' because it is the last world of our prayers 'G-d will bless(his) people with peace' [Siddur: ______].  'Great is peace'because that is what the preiests bless us with. [[Conclusion ofBirkat ha Cohenim.]]  Great is peace because if even the mostrotten people get together G-d would be with them because theywere peaceful.  Then it says 'great is peace' becasue even thedead need peace.  Joseph says, "I am going back to my parents inpeace.' [Genesis ________]  Then it says 'great is peace' becasueonly the righteous have it and the evil will never get it.  'Greatis peace' because even the angels in heavaen need it.  Then theTalmuf says, if angels, who never fight, need peace, how much moredo people, who do fight, need peace.  All the blessings of theworld are like gifts of G-d, but peace is of G-d (him)self.  It wewould have the faintest idea how far we are from that peace wewould shiver.  We would literally shiver.

From JW13, p13:
	You know when you kiss somebody, you close your eyes.  Yousay, mamash, it's clear to me I know nothing about you.
	Remember the first time we find a kiss [mentioned in theTora]?  Yitzak says to Yaakov, `come kiss me' before I bless you[Gen. 27:26].  You know what that means?  Yitzak thought he knewhis children [but] when Yaakov walked in, it was clear to him, Iknow nothing about my children.  I know nothing about Yaakov.
	You know why the Bait HaMikdash was destroyed?  Because wehated each other. [Ref: `The Temple was destroyed because ofcauseless hatred' _______].  You now what it means to hate eachother?  [If I hate you, I believe that] I know everything aboutyou.
	You know, when Yaakov met Rachel...he kissed her and he beganto cry.  Why was he crying?  Because the Holy Temple would bedestroyed.  You know what that means?  Yaakov kissed Rachel andsaid to her, 'I want yoiu to know, I swear to you, I'll never saythat I know you.'  What does it mean to love somebody?  To lovesomebody is...on the level of Matan Torah [receiving of the Torah,receiving without hesitation and and without first questioningit].
	
	So then mamash we remember, gevalt, my children, yourchildren, mamash they destroyed the Bais HaMikdash because theythink they know each other.  

From JW13, p16:
	A lot of people think we'll keep Yiddishkeit alive forever ifwe tell our children what we went thorugh in the Holocaust.  [Andof course the martyrs of the Holocaust are very holy, but only]the Torah of Aaron HaCohen, kindling a great light, will lastforever.
	[We do not preserve Yiddishkeit by teaching women andchildren to fear divine retribution if they trangress mitzvot.] We don't make a Jew by making him feel guilty.  Reb Nachman says,'doing an avera is bad, feeling guilty is evil.  Mamash, because[guilt] kills [the spirit'; what good is it?
	I don't want to say anything bad, but do you know what,basically the whole tsuva movement has been killed already?  Theyare getting a few shleppers here and there.  Because, before theTsuva movement was Aharon HaCohen's movement -- 'b'haloschahaNeros'.  I'm looking for the great light.  And then theestablishment took over.  And the first thing is, they make youfeel guilty.  [Guilty about' what you did before [you returned toYiddishkeit.]

From JW13, p19:
	The gemorah Shavuos is called "Atseret" -- keep it inside,don't let go it.  ...And even if you are B'nei Gershon, even iffor one reason or another you are driven out, don't ever think youare driven out.  `Gam hem' -- mamash, you're always right there.

From JW13, p19:
	The Gemorah says it takes 500 years...[to travel to Heavenfrom earth].  You know what G-d showed us when He gave us theTorah on Mount Sinai?  It's not true.  Heaven and earth are soclose!

From F3, p1:
	The Talmud tells us [that] when G-d says 'Thous shalt notkill'' it was so strong!...We can't kill -- just can't.  Sadlyenough I guess we left Mt. Sinai and we fell back a little bit, wefell down again, and now the question is -- Are you obeying thelaw or not?  But the truth is, wfe havea to begin obeying a littlebit, maybe we'll work ourselves slowly back up again.

From F3p1:
	The Talmud says, if you sit all day Shabbos and you want todo work, and say Oh, I'm not allowed to do it, it is not Shabbos. Shabbos means I have nothing to do; Shabbos is -- I'm in anotherworld.

From F3p1:[& ADD TO SHAVUOS]
	When G-d told us the ten commandments...just One Word wassaid; but after that, as it came down to the earth, when we wentback to where we came from, suddenly it was ten words...Whenpeople talk to each other you can feel if they tell each other oneword or a lot of words.
	If people don't have the sensitvity to be quiet it is so bad-- it means they are so deaf they don't even hear how silent weare.
	`We will do and we will hear' [Exodus 19:____].  If a personknows who [he/she is] and who G-d is, what have they to ask?  Youonly ask questions if you don't know who G-d is and who you are.

From F3p1:
	In the morning when we wake up we say `I thank You forreturning my soul to me' [Siddur, Morning B'rachot].  `I thankYou' -- that's the first three words we say when we wake up.
                                                         

REF:  S-e-misc
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N.B.:  All manuscripts indexed with a 'Z' prefix were transcribed and input byR. Zusha Frumin of Moshav Meor Modi'in, who shares with R. Shlomo publicationrights to such material.  I have taken the liberty of including several suchexerpts; R. Zusha Frumin has transcribed and input a large number of teachingsby R. Shlomo, in addition to translating various works by hassidic rebbes. 
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From Z1
The Ba'al Shem Tov said -- to be said is to be a little bit pagan-- because to be sad means you're saying you are not so sure G-dwill help you -- that's being pagan.  (Z1, p1)

FROM Z1, P1:  [[Parable of the return of B'nei/b'not Israel toeretz Israel; and of the return of the Shechina to the people oferetz Israel.]]
	Imagine I have a business meeting and I want to sell 1,000bottles of Coca-Cola.  I'm standing waiting for the businessman tocome.  I'm waiting 2,000 years.  Finally he comes.  Nothing to it.
Now imagine I'm waiting for the person I love the most.  Waitingwaiting waiting and then suddenly I hear the footsteps.  So deep - so deep.  Waiting for 2,000 years is so much agony and suddenlyI forget I waitied 2,000 years, suddenly all the agony turns intojoy and I'm thinking how would I know how much I love you if Ihadn't waited that long.  I'm so glad I waited so long... (Z1,p1)

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All manuscripts referenced with a W- prefix are transcriptions of weddingservices conducted by R. Shlomo Carlebach.  I have taken the liberty ofincluding excerpts from those manuscripts. Joshua Witt is preparing a book ofR. Shlomo's wedding teachings, and shares with R. Shlomo (and the guests ofhonor!) all copy- , 'moral', and publication rights regarding such material.
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From W-Y&B; Yankele & Bracha's wedding; ms. p_______; inputp:______:

[Y]ou want to do something stupid nobody stops you.  You want todo something meaningless why not.  You want to do something agevalt, there'll be a lot of voices stopping you.


The candle of G-d is the soul of man.
      (From W-J&O, Wedding of Josh & Orly, input p2). 

.p
Excerpts from W-Y&S (Wedding of Yonaton & Susie Meyers)

From p2:

I want you to know, the beginning of the chuppah is that you coverthe face of the bride. Because basically you can see from the faceof a person who they are, right?  But I'll tell you, listen: thereis a certain depth in a person which in the face doesn't show, soyou cover the face of the bride and you mamash pray, and you say,Ribbono shel olam, I beg of you, I'm crying to you, this depth ofmy holy bride, which can't realy be seen on the face, are mydeepest depths, and get together... Mamash Susan and Jonathan, webless you to become one of the deepest deepest deepest... Andobviously our holy rabbis when they tell us, that on the day ofthe chuppah is Yom Kippur, it means mamash unless, unless you'reas holy as             you can't get close even to the outside ofa human being.
And I'll make it very fast. You know, my beautiful friends,There's a Torah from Reb Nachman, our holy master Reb Nachman.It's so deep.
Reb Nachman says each time you make a mistake, you hate oneperson, you make two mistakes, you hate two people. So lets behonest: with all the mistakes we're making in our lives, we don'teven know what loving is anymore. So God, in his infinite mercy hewants both of you to love each other so much, mamash today he madeYom Kippur, a very special Yom Kippur. So the first part is, youcleanse yourself on the outside, but then there's some inside,where nothing reaches, only the deepest deepest depths of theworld.
   So this is where the chuppah begins.

/From p3:

I want you to know there is one thing which is hidden from us, andthis is what you did last lifetime. Sometimes you have a feeling,you can guess, but knowing, G-d really doesn't want us to know.
When you love someone very much, you can't imagine that you werehere last lifetime without each other, right? ...
I just want to tell you, when people get married,  at that moment,you say to each other, it's not enough that we're connected inthis lifetime, I want to be connected to you through all thelifetimes which I don't know about. So when you cover the face ofthe bride you say, all those things which God doesn't want me toknow about I want to be connected to even in that moment.  

From Ibid. (W-Y&S) p6:

Life is when you're davening, and the more you daven, the moreyou're alive.
I want you to know, your holy bride is giving you a gift, atallis, because God wants you to know, until you find your soulmate, you don't really knoow how to daven.
	You know today so many people say "I don't know how to pray."You know what their problem is? They're not in touch with theirown neshama; they're not in touch with their own life-energy. Whenyou meet someboday who loves you so much, suddenly all the gates                are open. So your holy bride sends you a gift, atallis.
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From W-Y&S p6:

   And Susan and  Yonatan  I want you to know, this is gettinginvolved, you remember Ruth went to see Boaz at night, gevalt,what a night.  Their whole life, clal yisrael, depended on thatnight, that one night. There's a torah that she brought him atallis as a gift, she brought Boaz a tallis. And you knowsomething, this is the deepest depths. Friends I want you to openyour heart, even your head; it's not the time to explain it, yousee.  Remember that Yehudah met Tamar.  When Yehudah met Tamar,you know what he gave her?  He gave her his tallis and t'fillin,right? Gevalt. Can you imagine how holy it was, that he gave histallis and t'fillin to her? So listen to this: Yehudah gave Tamarhis tallis and t'fillin.  That's the beginning of King David,right? And the end is that Ruth brings the tallis back to Boaz.Because Ruth was the neshama aof Tamar, and Boaz was the neshamaof Yehudah, right?  They're both connected.

From W-Y&S p8:

David [haMelech] was a real king, you know what David means, above      above pettiness, above hatred, above all the evil in theworld,

From W-Y&S p9:

You know what kind of house you're building, with your holyhusband? Yes, mi r'tz haShem, you'll live in a beautiful house,but the real house both of you are going to live in, is the housewhich nobody can see, just you two.
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