;.cR. Shlomo NYC 10/94 re-typed from Ascent Quarterly #36
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=sh9410df
R. Shlomo Carlebach, October 1994, transcribed by Daniel Flieger
"My last learning with Shlomo" by Daniel Flieger
	Intellectual memoir and partial transcript
Date:  October __, 1994
Precise date given as:  a Thursday evening in Marchesvan, 5755(1994), two weeks before the passing of R. Shlomo

Place: R. Shlomo's shul, Kehillat Jacob, in New York city
Occasion:  Weekly Thursday teachings by R. Shlomo at his shul
Recorded by:  Daniel Flieger
Transcribed by: Daniel Flieger
PRIMARY TOPICS:  HESHVAN , PARSHA NOACH
Secondary topics:  Hidden-ness

Edited version published in:  Ascent Quarterly #36, Tishrei 5756(Fall 1955); editted by Yrachmiel  Tilles (Ascent), Safed]; thateditted version re-input (sa) =sh9410aq
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N.B.:  As it would be hard to find a more qualified editor,the limitations of this editted version suggest thedisadvantage in editting R. Shlomo's teachings.  -sa
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ALL COPYRIGHTS PRESUMABLY RESERVED TO THE PRECEEDING
SUBJECT TO THE RIGHTS OF THE CARLEBACH FAMILY
Input from transcription by: sa

Introduction by DF restored with light edit (YT/sa)
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N.B.:  The introduction, as an intellectual memoir, is quitegood; DF notes important points and the tone rings true; onewould hope for more recollections from him.
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Comments from the Peanut Gallery by sa; to be filed off to\SANOTES as usual.

INVENTORY NOTE:  Apparently Daniel Fliegler, who lives in theBronx and is "a long-time friend of Ascent" taped a number of R.Shlomo teachings, presumably at the NYC shul. 
	Daniel Fliegler, 2741 Wallace Ave, Bronx NY 10467 USA
	Tel: 718-654-5672

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INTRODUCTION BY DF:

On Thursday evenings, Rabbi Shlomo Carlebach would have a'learning' in his shul in New York.  It would be called a learningbecause it went beyond the simple lecture or discusison one is soused to.  He would mix the deepest Torah with the sublimest worksof Chassidut, as well as stories of our people from Avraham to theBaal Shem Tov to the present day.  An integral part of the'learning' were his songs, that went beyond what words wouldconvey. 

	Tape recording was always permitted, and as I reveiw my tapesI see there are layerss and layers of meaning within them.  		Shlomo, when he studied at Lakewood, was considered a Illuy(a genius).  A Rabbi recounted the time he was a student atLakewood and Shlomo revisited the place.  The Rabbi recalled howShlomo asked him where he was holding in his studies.  The Rabbimentioned the page and the gemara he happened to be studying atthe time.  Without looking anything up, Shlomo spent the next hourand a half expounding on that particular page, quoting all themajor and minor commentaries, maybe fifteen in all.  

	It is important to touch on certain themes that ranthroughout all his teachings.
	Shlomo always talks about our relationship with G-d -- thatit is important to open to HaSHEM, to pray to HaSHEM as if it wasthe first time, that it is so special, and to bring all of one'sjoy into it.  The one thing that would make Shlomo angry issomeoen talking during the davening.  As Shlomo would say, "We'repouring our kishkis out and someone is talking."  It was thisimportance of prayer that Shlomo conveyed with his beautifulniggunim in his prayers.

	The second  thing that Shlomo would try to convey is `insideknowlege' versus 'outside knowlege'.  One example that Shlomo gaveof outside knowlege is:  "A beggar knocks on the door of aphilosopher seeking alms.  The philosopher angrily yells out, 'Howdare you distrub me, I am writing a treatise on charity'".  
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[N.B.: That doesn't ring like a precise quote from R. Shlomo-- sa].  
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Inside knowlege is knowlege that gets inside your Neshoma andbecomes part of your way in thinking and acting. 

	With this concept, is the knowlege of the holiness that G-dputs into everything and everyone.  Shlomo once described a taxiride he had with a black taxi driver in New York.  The driverturned around and said, "I knew yo Jews were crazy, but never thiscrazy."  The driver then described how recently towards the end ofYom Kippur he picked up a lady who just left a beauty parlor.  thelady gave the driver a hundred dollar bill to get to thesynagogue, fast.  She had to hear the shofar being blown as YomKippur was drawing to a close.  The driver understood that on YomKippur a Jew doesn't spend time at the beauty palor and then hopsinto a cab for a ride to the synaogue.  What Shlomo emphasized isthat even if the lady didn't realize what to do or not do on YomKipppur, deep within her is a holy spark that mad her have to hearthe shofar being blown at the holiest moment of Yom Kippur. [sa19410df]

	To Shlomo everyone was his best friend, because he meant it. He could see the holiness in everyone. In some stories during thelearnings, Shlomo would be angry at the person in the story whowas insensitive to others, including his own family or children. I remember many a time late at night at a learning, I wouldstruggle to keep awake and Shlomo would say, 'If you have to closeyour eyes, then close your eyes.  You still get a benefit from theTorah while you're sleeping.

	In Shlomo's shul, following his example, anyone who entersthe shul is treated with the utmost friendship and respect, from aforeign ambassador to a street beggar. 

Everyone is accepted and accepts each other, no matter what theirlevel of observance. One can see people who could fit in BoroPark, Williamsburg, the East Village or Scarsdale, all rubbingshouldrs with each other.   The only other place I can think ofthat matches the joyous mingling of so many different people isSimchat Torah at the Kotel.   

	Possibly the most important thing that Shlomo would learnwith us is to keep the fire burining within us, to always feel ourYiddishkeit as special and not mechanical or something to be blaseabout.  Shlomo would always say that the speciality 
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[YT 'technique', but I think R. Shlomo did use the term'speciality'] 
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of Amalek (our worst enemy [by definition - sa]) is that he'd wantus to be 
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[or perhaps closer to R. Shlomo's phrasing, `lets us be'; orone might say, 'indulges our aspiration to be' -sa] 
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Jewish:  to keep Shabbat, eat kosher, and daven to HaSHEM . But hewants us to do it mechanically, without feeling, thought, orenthusiasm; without the sense that it is so awesomely holy to beand act as Jews.  [sa3-9410df]
This is the commitment Shlomo made of himself to HaSHEM
and, like any true Zaddik,  this is what he inspired from everyone who met him.

The last 'learning' that I recorded was at the beginning ofMarChesvan 5755.  Two weeks later, Shlomo 'took off' . (Once whenShlomo described a person who passed away [he said] that 'passedaway' is such a poor choice of words; "the person took off").
                                             
	One more thing:  Shlomo was maish self-sacrifice.  HE wouldspend hours past the time anyone else would drop off to sleep fromexhaustion, learning, advising, or calling people throughout themiddle of the night [sa4-9410df]
to hear their problems and to give them joy.  I think it is thisquality that propelled him to do all that he did for everyonewhile he was on this world and evn more so now in the next world. As the Lubavitcher Rebbe says, Zadikim do not rest even aftertheir lifetime.
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[As a matter of fact, one will find that as a quote from R.Hayim Heikel of Amdur, in the sense of always going from onerung to another.   It occurs in the extensive translatedexcerpt in R. Zalman Schachter's book, Fragments for a FutureScroll.  -sa]
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	What follows is part of a transcription of several hours oftape.  Any shortcomings in it are mine alone.
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[N.B.:  What I received from YT, and what he presumablyreceived from DF, is just this part, not the entiretranscript. -sa]
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TALK BY R. SHLOMO AT HIS NYC SHUL, THURSDAY MARCHESVAN ____ 5755(October ___ 1994), transcribed by Daniel Flieger, editted byYerachmiel Tilles; restored from transcript sa.      

MONTH: CHESVAN                                 

	ADAM is 45 (its Gematria), a real human being.  A real humanbeing doesn't lose soight of the fact that they are nothing, thateveryting is a gift from G-d.  Moshe thought if anyone else stoodon Mt. Sinai, he's sure they would have heard it directly fromG_d.  
	The RIZNIZHER tought:  G-d gives so much; then we complain toG-d saying, I had so much.  G-d replies:  I have it to you, butyou lost it.	If you meet a person so special, youhold onto thema second longer, because it's so special to you.  YOu don't wantto lose it.  G_d gave you so much -- keep it.  G_d gave us ShminiAtzeret as a special Yom Tov, a gift to hold onto.

	Every month has a letter with a certain function.  [ForMarCHESHVAN] the letter is NUN, the tribe is Menasche and thefunction is to fix [tikkun] smell.  

	The prophets say then when Mashiach comes, judgement will bemade not by appearance but by smell.  
	You meet a person who looks nice, but the nose says'disgusitng'; or the person looks bad, but your nose tells youotherwise.  
	Someone puts shnitzel on my plate. [sa5-9410df] 

It looks good,  but it smells gefalik  because inside it's dead. My eyes cannot see that, but the nose knows.  So the closest towhat is alive and what is dead is the nose.

	Today we judge people with what they're doing  and whatthey're not doing. When Mashiach is coming, they will ask you: 'Is what you're doing -- is it alive?'.  You keep Shabbos,  beautiful: is it a living Shabbos or a dead Shabbos?  
	You know:  a dead Shabbos, you go through the motions.  Youmake kiddush, eat gefillte fish, [don't forget to change forks sa], eat shnitzel, go to sleep, wake up, go to shul -- nothing[gornisht]. [sa6-9410df]

	There's a story that the ALTER REBBE 
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[N.B.: YT changed that to 'a certain Rebbe'; and Ascent areauthorities on Chabad, so maybe the attribution isquestionable - sa]
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-- in the middle of Shemoneh Esre he starts laughing like crazy.
The ask him what happened.  He says, I went up to Paradise, andthere by Avraham Avinu is someone and he's bored stiff.  He did alot of good but he did it without feeling anything, so he is inParadise where he doesn't feel anything so he's bored stiff. [sa79410df]

	So Mosiach is a different category.  
	Why didn't G_d make a covenant with Noah?  Remember:  G-dmade a covenant with Avraham that Mosiach will come one day, theworld will be fixed.   [But] with Noach, G-d made a covenant thatthe the world will just exist.  [ YT: No more floods.] Threwouldn't be a flood and the world will always exist.
	Ok, there are two ways of looking at it.  [YT: Some say]Noach was a tzadik judging by the standard of his generation, hewas the only one who wasn't perverted.  
	And if you remember:  the floods are called by the prophet`Mei Noach' -- the waters of Noah.
	[YT But] the holy Zohar says the waters were angry withNoach.  "Why didn't you pray for your generation?'  
	Ok: everyone knows that Avraham prayed for Sodom, and becauseof that prayer his cousin Lot was saved, and from Lot comesMaschiach, because of that prayer.  [Lot is a Moabite; theMoabite-ess Ruth marries Boaz, father of Perez, progenitor of KingDavid, from whose family Mashiach (ben David) will come  -sa].   

	G-d listens to Avraham.
	Gevalt!  G-d listens to prayers!  
	But Noach didn't know that G-d listens to prayers.  "It'scrazy, how can a human being tell G-d what to do? "
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[And this is quite an important theologic point; sort of  anexegesis of cria quia absurdum est  - that petitionary prayeris a leap of faith. -sa]
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	So why are we  angry?  Imagine someone says what he's goingthrough, what she's going through.  
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[N.B.:  Sic: R. Shlomo did use gender-neutral phrasing.  -sa]
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You answer 'What can I do?'.  What can you do?!  [sa8-9410df]
What aren't you crying?'  G-d says to Noach, I'm going to destroythe world.'  Noach says, 'What can I do?'.

	You know why we're so angry at the world when they killed sixmillion Jews?  It's not that they didn't do anything  [sa9-9410df]
It's because nobody was crying.  The world wasn't crying. [sa109410df]

	The Gmar Tov [Gemora, I assume - sa] says the baby doesn'tfeel any pain at the brit. [sa11-9410df] 
HIs holy Zeidy Abraham would fix it so he wouldn't feel any pain.
So why does the baby cry?  [sa12-9410df]
Because Eliahu haNavi tells the baby, Yidden go thorugh so muchpain.  So the baby is crying for all the pain other Yidden have togo through.  So when does he come a son of Avraham and not Noach? [YT: When he cries for other people.]
Noah is a bit zadik, but a zadik who doesn't pray for othersdoesn't smell good.  
	The Torah says that after the Flood, 'there remained Noach'. [half-quotes YT; Reference?] 
 The LUBLINER says:  The same Noah?  From before the Flood, frombefore the Holocaust!  He didn't change, he didn't grow up.  
	What is the sign of a living person?  That you can move.  Adead person can't move.  
	What happens to us on Rosh HaShana when we have to do tchuva? Everybody knows when we blow the shofar, G-d is blowing a newneshama into us, a new life, because I am so dead --  I'd love todo tchuva, [but] I'm dead.  I can't [YT: don't] move.  So when G-dblows a new neshoma into me, a new life, I can move ... [ellipsisDF].	Yoiu know what it is, you could be a Zadik and G-d could talkto you and you actually keep the world alive, but inside you'redead.
	What's the first sign if inside you're alive?  If you hearsomething happening to another person [and react with empathy. Or: if you pay heed, really hear, when something happens to anotherperson].   Gevalt are you davening.
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[DF punctuates and paragraphs the preceding sentence asabove.  YT punctuates it  `Gevalt!  Are you davening?' 
There is a paragaph mark after that sentence; I assume YT putit in, but then he or another editor changed it to thepreceeding sentence.   One could clear this point up bylistening to the tape; meanwhile, since DF was there, onemust opt for his reading. -sa] 
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How did you receive Rosh HaShana, Yom Kippur, Simhat Torah?  Howmuch live was you're [transcript sic].  Were you mamash alive?  Ifit's alive you don't lose it.  
	You see Azerets ['The Gathering' 'The stopping' - YT] doesnot mean just keep it.  Where do you keep it?  Are you keeping it[YT If you keep it] on the outside ((and)) it will get lost.  
	You know, if I have two million dollars, and I put in in thedrawer where everyone can go and steal it, no wonder it will getlost.  The deepest question is, 'Do you have something inside.'
Inside, inside.

	G-d told Noah to make a little ark and G-d closed the ark. HE was telling Noach: if you want to keep something holy, you haveto keep it locked up inside.  
	Inside, inside ... {ellipsis DF}

	All the big Rebbes say the same thing:  On the Seder night,the middle matzah is broken:  one piece is left on the table, theother piece is hidden away.  
	The ALEXANDER Rebbe [transcript sic; YT inserts `said'] onYom Kippur:   "I realize where my mistakes come from.  I was neverhiding anything inside, inside.'
[punctuation sic; but possibly: "The Alexander Rebbe said `On YomKippur I realized where' {etc.}  Most likely: `The Alexander Rebbetaught this about Yom Kippur: ]]

	You know Shabbos, five minutes after Shabbos, it's gone. Don't you ahve a little bank inside?  Don't you have somewhere aroom where you can lock it [YT away]?  Keep something inside.
	I meet someone I don't care for, and two days later I can'tremember their name.  I didn't lock it up.  
	How do you know how much you love a person.   You can meetthem five years later.  [N.B.:  In this teaching R. Shlomoconsistently uses gender-neutral pronouns and phrasing.  -sa]

	What's the Beit HaMikdosh all about?  It's not to bebelieved.  Two thousand years laster and a Yiddelah comes from NewZealand who eats on Yom Kippur, and he comes to the Holy Wall andhe knows it's his house because the Beit HaMikdash is [transcriptblank; presumably 'his'] house.
	Why was the Beit HaMikdash destroyed?  Do you know what exileis?  Everything is in the open, nothing is hidden.

	This is [also] from the ALEXANDERER Rav:  
	The deepest question is:  When [YT it says], 'G-d spoke toNoah', [YT it also says], 'Noah was a tzadik' and G-d spoke toNoach.   [But] when G-d spoke to Avraham, why doesn't the Torahsay that he was a tzadik and he was a member of the Board ofRabbis 
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[In talks at Yakar, R. Shlomo remarked, presumably fromMishna, that Avraham had a Yeshiva for men, and Sarah had ayeshiva for women.   -sa] 
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and also a philanthropist?  
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[From the story of Avram's hospitality to the 3 angels, it isconcluded that the doors of his tent were always open tovisitors; and he is associated with the sephira of Hesed. sa]
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Why doesn't the Torah say anything?
	Imagine I don't know the home of the city where's Noach.  Youwalk into the city and ask, "Where does the holy man Noah live?"
"The holy man Noah?  He lives on that street in this house."  Youcan't find the street.  You say, "where does the holy man Noahlive? `By the big sign, 'Holy man Noah.'"  You walk in and you seehim because  the way it is, the way t he Torah descries it, it'sthe way it is.
	Avraham Avinu lived in Haran. You come to Haran and ask,'Where does the holy man Avraham live' 'Holy man Avraham' Neverhead of ... {ellipsis DF} [YT him].  Must be a mistake.'  [So yousay, "Where does Abie live?."  "Oh, Abie!  He's my man."
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[N.B.:  R. Shlomo also spoke on this topic, with thisannecdote, at Yakar; 1993 I guess.  I was there, and musthave input notes of it. [sa13-9410df]
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	Noah carried his Yiddishkeit outside.  Noah was a tzadik `inhis generation' -- the whole generation knew it.  [With] AvrahamAvinu, everything inside, everything inside.

	Here's the ALEXANDER torah, it's so beautiful:
	Is there anyting smelling better when it's alive -- inside,inside, inside.  Rav MEIR the AMSHALOVER [transcript sic; but 'Amshinover '?] inside, inside, inside -- outside like everyYiddelah, but -- what did you feel -- like the Afikomen -- outsideonly one fraction -- inside -- right?
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[I'm not clear of the meaning of this last paragraph, nor howto punctuate it.  -sa]
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END TRANSCRIPT SENT TO YT AT ASCENT AND SENT BY HIM TO ME.
MY COMMENTS FILED OFF TO \SANOTES
.P
