;.cR. Shlomo transcript
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.h4, R. Shlomo Carlebach, Talk Sept. 1973, Israel ----


R. SHLOMO CARLEBACH:  TALKS
TAPE:
ORIGINALLY GIVEN:  Sept. 1973, Shlomo's Apartment, Israel
TRANSCRIBED BY:
INPUT FROM MANUSCRIPT BY:  sa, Oct. 19, 1987
Orig. input Oct. 20, 1987
Typos corrected March 2, 1994 (sa), sub specie eternitas
Ref:  A=SA_____________, Doc=S-0973   *BACKUP ON C=ISE
PROOFED:  Against tape?_______       Against ms?________ 
numbers in brackets refer to manuscript page
Globals:  r=really  y=you know   m=mamash
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The difference between loving somebody and not lovingsomebody is very simple.  Someone can put his hand on myshirt really and if they're not so close to me they justtouch my shirt, If they are very close to me they touch mereally,  
	The same you know the whole idea of words, of garments,mamash.  Deepest world there is.  Words.  The whole idea is:the world studies Torah on a garment level -- you know,Words.  So they have teachers, they have Bible critics andthey teach words.  Someone says this, someone says that.  
	And the the Zohar Kodesh says like this:  if you knowthe King, you recognize him all through the garments.  If youdon't know the king, you don't know really .

2 AM Sept. 73:  Teachings from the last night in Israel,Shlomo's Apartment.
Torah vav zayin? Reb Nachman Likutei Maron, Tikun BihodeshShofer?

In order to bring down peace to the world, you have to upliftthe honor you give G-d to its roots.  And the roots ofhonoring G-d is to fear the name of G-d which is to behonored.''   , liraia et hashem haniklat.  Thatyou can not lift up G-d's honor unless you learn the Torah ofLove.  The Torah of Love, of goodness, means the Torah ofGiving.  The Torah of Giving means if you learn in order toteach.  Because [2] Yithro said to Moshe Rabbenu, now I knowthat G-d is big.  Because the moment we received Yithro whowas a pagan and taught him about G-d, that means when do youmake G-d's name big?  With? people who don't know about G-dyou bring them back to holiness.  The same thing when someoneis doing G-d forbid wrong and you make them do t'chuvah, thatmeans you make G-d's name big.  
	Whom do you give honor"  One who has a big name, really. What's a big name?  It's if they're shining all over.  How doyou make G-d's name bigger.  Then all the people who don'tknow about G-d also know about `Him'.  So the thing is likethis. Now what means that we're in exile?  Because it meansthere's no more  (kavet) for us.  Gevalt.  Because whenMessiach is coming then 
G-d's honor will be revealed.  It means right now G-d's honoris not revealed.  Tae??, a gevalt.  Again how can you bringthe people who don't know about G-d ... how can you bringpeople to tchuvah?  Through the Torah.  Becuase you have toshow them the way.  So Reb Nachman says two things.  First ofall it says you can not bring G-d's honor to the world untilyou teach them Torah.  Again it says you can not just -{unintelligible original output input}; you must have mamashYirah and then you have to have mamash avra - mamash love ofTorah .  Cause if you mamash don't have real love then youdon't learn in order to teach.  You just keep [3]it foryourself. 

 I tell you something very very deep you know.  This issomewhere else you know.  Everybody says what does it mean tolove?  To love means it's flowing, like a river.  It's justflowing, you know.  The Maharal says something very deep. What happens if I learn and I don't want to teach you?  Hesays I do the most horrible thinb.  I take gs infinite Torahand make it finite.  Because it stops with me really It flowsinto me and it stops.  And if I keep on teaching it meansit's flowing through me.  So you see the thing is not if I doa mitzvah, teach somebody else.  that means it's an outsidething.  Just I'm doing a mitzvah, I'm learning , then I'mdoing another mitzvah, I'm teaching.  It depends.  It'sreally one thing.  Question is what level am I on.  Whatlevel am I learning.  If I'm learning on the level of `it'snot G-d's word', it's just words, finite words, then theystick with me.  And if I'm really learning on a G-d level, ona Mt. Sinai level, then it's just flowing through me. Anyway.  So it has to flow.  That means, I tell you somethingvery deep you know, everybody understands, I don't have topour water over a stone really, because a stone doesn't needit.  Nothing will grow.  Earth?, you know.  Nothing isgrowing on it.  Becaue there is no water on it.  So in Mishnait says, "your waters should be poured over it."  Becausebasically the world could grow.  Anybody could grow.  Eventhe [4] most low rotten sinner would grow.  Only thing is,he's not growing because he is dry really.  Because hedoesn't want to.  So  all he needs is just a little bitwater.  So if you put some water over them, but in order towater them you must really love them.  		I tell yousomething very very deep.  Have you ever seen people putwater over flowers?  It's a very very deep thing.  If youmamash love the flowers, the way you pour water over it,you'll swear they'll grow the most beautiful flowers.  If youjust take a little water and "chikoool" pour water over themlike you pour in a garbage pail I'm sure the flowers won'tgrow because they feel it, you know.  A lot of people teachyou Torah, they pour the water right over you and they say"you better grow".  Man,n you know, just can't grow likethat.  Has to be Torah Chessed.  Has to be Torah of love.  Soif someone puts a little bit water over you, and you knowmamash feel it you know , so then G-d'ss name becomes bigger. 
	The Baal Shem says, what is so precious about jewelry? Becausey they are mamash hidden in mud and stones somewhere,deep places in a mountain.

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{ Gedalya Flier once said this is what it's like for onewith some background in Jewish study to extract theessence of a teaching of Sholomo's from a talk by him. And I recently heard that R. Bravender said it's a shamethat R. Shlomo's teachings are wasted on his chevre,because they don't catch his references and so can'tappreciate the way he integrates various strands ofJewish thought -- mitnaged, Hasidic, et. al.  I've longhoped that someone, eg R. Gedalyia Flier, would footnotethe editted transcripts of these talks.-- sa, 1987}
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Would anybody think there is a jewel down there?  And if yougo down all the way to fix up the jewels, it's the mostexpensive thing in the world.  And the same holds in heaven. When someone can go down into the lowest abyss and bring outa little jewel, so -- to get out the precious from [5]   
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