;.cR. Shlomo / The Blind Chazan story / From Audio NOAM 548
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.h2, =shnoa548  -- R. Shlomo Carlebach, Story of the Blind Hazan
.h3, Transcription from copyright P C audiocassette NOAM 548
STORY OF THE BLIND HAZAN
TRANSCRIPTION FROM COMMERICAL AUDIO CASSETTE, NOAM 548

Details of Cassette:
NOAM PRODUCTIONS, JERUSALEM:  Tel: 02-374-944
No address listed.
Great Synagogue of Jerusalem (?)
Tape seems to include songs from several occasions.
Strong singing, strong songs, backup or dubbed band withtrombone(!) and male chorous
Listings in Hebrew; minimal English translation.
DH 548: Carlebach in Jerusalem: 
  Copyright 1995:  Circle-C, Circle-P

LISTING OF PERFORMANCES OF TRANSCRIBED TAPES:                     
Eliahu HaNavi; 
	Za#46, Eliyahu HaNavi #2
	NOAM 548 (A3), DH 548 (c 1995) : Carlebach in Jerusalem:

Mimkomcha No. 2, P92
	NOAM 548 (A5), DH 548 (c 1995) : Carlebach in Jerusalem:

	P73 , Bo'i V'Shalom
	NOAM 548 (B6), DH 548 (c 1995) : Carlebach in Jerusalem:



SIDE A:  
(1) Al Eleh;
	NOAM 548, DH 548 (c 1995) : Carlebach in Jerusalem:
	APPARENTLY NOT TRANSCRIBED: 
(2) Nachamu; 
	NOAM 548, DH 548 (c 1995) : Carlebach in Jerusalem:
	APPARENTLY NOT TRANSCRIBED

(3) Eliahu HaNavi; 
	Za#46, Eliyahu HaNavi #2
	NOAM 548, DH 548 (c 1995) : Carlebach in Jerusalem:

(4) VaAni BCHSDKH; 
	NOAM 548, DH 548 (c 1995) : Carlebach in Jerusalem:
	APPARENTLY NOT TRANSCRIBED
                                          
Introductory Sprachspiel teaching (Interspersed with Hebew) 
	The Medresh says, this is what King David said.  I so muchtrust YOU, that YOU  will help me.  Long before YOU help me, whenit's still dark, when it's still deaf(?), when(?) I'm alreadyrejoicing.   

-----------
(5)MimK'Mocho
	Mimkomcha No. 2, P92
	NOAM 548, DH 548 (c 1995) : Carlebach in Jerusalem:

SIDE B:  
(6) Boee V'Shalom [=L'cha Dodi]; 
	P73 , Bo'i V'Shalom
	NOAM 548, DH 548 (c 1995) : Carlebach in Jerusalem:

(7) Cracow Niggun; 
	NOAM 548, DH 548 (c 1995) : Carlebach in Jerusalem:
	APPARENTLY NOT TRANSCRIBED

(8) The Blind Chazan Niggun; 
	NOAM 548, DH 548 (c 1995) : Carlebach in Jerusalem:
	TRANSCRIBED BELOW:        

(9) THE BLIND CHAZAN STORY (ENGLISH); 
	NOAM 548, DH 548 (c 1995) : Carlebach in Jerusalem:

(10) V'Yetayu Kol;
	NOAM 548, DH 548 (c 1995) : Carlebach in Jerusalem:
	APPARENTLY NOT TRANSCRIBED

Introductory remark (chanted)
One day, let it be tomorrow, the whole world will come toYerushelayim.  

This transcription is only of 
    	(9) THE BLIND CHAZAN STORY (ENGLISH); 
There are no other teachings on the Cassette


B:{000} Boee V'Shalom  [=L'cha Dodi]
  {069} Cracow Niggun (?) [familiar]
  {130}  The Blind Hazan Niggun [familiar]; often used by R.Shlomo at Weddings, for the procession to the chuppah, as I recall

.p
{Postions from copy:
{114:  BLIND CHAZAN NIGGUN}:

Notation: 
NOTES ARE A B C D E F G
# sharp
^ flat
A2 - 2 beats          (eg, half note in 4/4 time)
A 1 beat              (eg, quarter note in 4/4 time)
a half-beat           (eg, eighth note in 4/4 time)
(a) quarter beat note (eg, sixteenth note in 4/4 time)
/ bar line
!  Used only as in chess notation, something unexpected
Accidentals are written in, not inferred from key signature

I write it in 4/4, but stately, as in 2/2
Tonic is C
I reckon that's C minor
4 flats: E, D, B, A

 2/2   
(Chorous)
                      (d)
/ C  E^ E^ fg / F2      E^2 
  C  E^ E^ fg / F2      E^2  (c)
  C  E^ E^ G  / (g)G fg F e^f /  e^d C
  E^ F  gf e^f / E^(4) [repeat verse]
                 C(4)  [2nd time]                  
         
(Verse)
G2 (ralentatdo)                     Word:  Vey
ga^ ga^ G     F   / E^  B^  E^ F  [bis]
ga^ ga^ b^&a^ G   / gf  e^f E^2
C   G!  cf    d^f / E^4
Da Capo                                



START 	(9) THE BLIND CHAZAN STORY (ENGLISH); 
{AUDIOTAPE NOAM 548 HAS BLIND HAZAN NIGGUN DUBBED IN BACKGROUND}
  {201}  
l2
{N.B.:  I assume this story has been and/or will be 
transcribed and re-presented many times.  Much of what makesthis tape's telling so moving, and its value as teaching, isthat R. Shlomo so honestly and completely re-evokes his ownattitude when the was guilty of "causeless hatred"}
I think it's important to transcribe R. Shlomo's stories asspoken, with no regard for how the modern consumer world inor oriented toward exile may react to some of his phrasing.
If one then wishes to publish homegenized versions, let ushave the authentic texts for reference.
I'm beginning to realize that R. Shlomo had an extraordinarysubtle dramatic sense; he runs through a wide range ofshadings of intonation and timing in a story; most of that islost in transcription. - sa}
l1

You know, everybody knows, the Holy Temple was destroyed, becausewe didn't love each other.  You know when you hate somebody, youthink you have a reason, but -- you know, the Torah says:
{HEBREW}:
when you hate somebody, you're angry, you have to tell them.
l2
{Reference? 
But Cf. R. Zelig Pliskin (Yeshiva Aish HaTorah, Jerusalem) ,Love your Neighbor, p275, citing as commentary on ChumashVayikra 19:17, Talmud Erchin 16b and Sifra, but adding,citing Chinuch 237, "If someone explicitly tells anotherperson that he heats him, although he does not violate thisprohibition (Chumash Vayikra 19:17, "You shall not hate yourbrother in your heart"), he does violate the commandment of"Love your neighbor")
l1
Because most of the time, it's just a misunderstanding.  You neverknow.                                                           
So here's my story.
Somewhere in Europe, without mentioning names 
l2
[although R. Shlomo lets slip, below, that it had aboardwalk; ie presumably seaside; so Ben-Zion Solomon couldprobably guess which town]
l1
there's a Beis Medresh 
l2
[N.B.: R. Shlomo here uses Ashkenazi pronounciation, as Ithink he usually did], 
l1
I'm walking in, and they're just beginning ShOKaN 'aD 
l2
[Introduction to essential Shabbat Shaharit service; intonedby Hazan -- a majestic traditional nusach [melody of chant];a major point of assembly for the congregation, who maypreviously have davened individually]
l1
 Oy vey -- the Hazan has no voice.  But not only no voice -- NOvoice, y'know mamash.  He has a no-voice.  And:  he can't readHebrew.  He doesn't know the words.  No niggun.  It was clear tome, most probably he's a rich man, maybe he has yortzeit after hismother-in-law, 
l2
[Satiric exaggeration; one does not say kaddish for in-laws,as far as I know.]
l1

and we have to suffer -- he gives hundred dollars for the shul,and they let him daven.  I thought this is disgusting.  
l2
{Cf. Kitzer Shlulchan Aruch 15:11 "The hazan...just have apleasant, melodious voice which appeals to the wroshipers, hemust be conversant with the Torah, Prophets and theHagiographa, so that he be well familiar with the Scripturaltexts of the prayer. }
l3
{One may not that `causeless hatred' is usuallyjustifiable, although always wrong.
So the rabbis, especially the hassidim, note that inliving by religious law one must always err on the sideof Hesed, not Din}
l1
l1
Mamash, disgusting.  Anybody for money can daven for the {HEBREW:umat?}, you know - Ach! 
l2
{Intoned precisely as a gentleman would discreetly clear histhroat before spitting as inconspicuously as possible - sa}
l1
-- it's the end of the world.
	So I decided, I'm not davening with this minyan, I'm going ina corner for myself, and daven.  Ok, but what can you do when itcomes to K'dusha.  You have to -- you have to say K'dusha with aminyan, right.  
l2
{K'dusha is the center of the amidah, which is the center ofthe morning service, which is the center of Jewish prayerservice; it is an unequivocal halachic requirement that allpresent must recite the K'dusha together. 
Cf. Kitzer Shulchan Aruch 20:11 "Every man is duty-bound torcite the Kedushah with the congregation ... "}
l1

And mamash, it turned my kishke's over.  
	He said {HEBREW, apparently as mispronounced}, and then hesaid {HEBREW, apparently as mispronounced}.  I couldn't believethat the people tolerate this.  
	Now you have to open your hearts again.
	You know when it comes to taking out the Torah, if you wantto or not, you go up there to kiss the holy Torah.  
l2
{I had assumed this was only a minhag, not halacha; one seesonly those closest to the Sefer Torah doing so.  -sa}
l1

So I'm walking up to the bimah, and suddenly I see, that here isthe Hazan, and two people are holding him.  And I asked the personnext to me, why are two people holding him.  And they said to me,don't you who this is?  This is the blind Hazan from Lemberg. Before the War he had the most -- most, most beautiful tenor.  Andall of Poland was coming to Lemberg just to hear him daven.  Butnebuch he was -- 5 years in Auchwitz.  
	And I looked in {at?} his face, I could see, nebuch, he hadno more eyes.  Just scars over his eyes from the -- whipping.  Andnebuch, he lost his voice.  Nebuch.  And he didn't want to daven;he says I don't know the words, and I can't sing any more.  Butthe yidden says, we remember you, from Lemberg, please, just onemore time. Please.   Who can bring our -- all our prayers, all ourpain, before G-d, if not you.  I mean:  can you imagine how he wasdavening?  If I live a thousand years, I will never daven on YomKippur like he davened on that shabbos morning.  
	Told to myself, where are my ears?  This yid was davening --who knows where his prayers reached -- and I didn't even have theguts to daven with him.
	But you know, my beautiful friends, whenever you're at theend, then G-d has compassion upon you.  And something happens, andsomeone gives you back your neshama.  As he was coming down withthe Torah, two people were holding him, as he passed me by,instead of kissing the Torah, I kissed his hand.  And he said tothe people who are holding him, Who kissed my hand?  So they toldhim, Shlomo Carlebach.  And suddenly he turned, nebuch his blindeyes to me, and he said, Hey, Shloimele, I like your niggunim. Ai.  Gave me back my soul.
	I stayed there for an extra week, and every day I took himout on the boardwalk, for long walks.  What a yid.  What a yid.
	A few months later, I called up, his wife was on the phone,and I said to her, So, how's the heilige Hazan?
	{Chanted}:  I called up and his wife was on the phone and Iasked her, how is your holy husband.  How's the heilige Hazan. And this is what she said:  Don't you know, my husband has a newposition.   _______ again as Hazan in Gan Eden.  He's again theHazan in Gan Eden, with all the tzadikim, with all the holypeople.
	{R. Shlomo singing:  Niggun of Aische Hayil, which he oftenused as the bride walked to the chuppah}
{FADE, End. {294}  


