Even Shlomo - Parsha Bo

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Reb Shlomo Carlebach

on Parsha Bo


Dreams I Don’t Dare To Dream


“It was on that very day that all the legions of Hashem left the land of Egypt” (Shmos 12:41)



The Maharal says (Netzach Yisrael 1) that anything that is unnatural cannot last.. Everyone wants to hopefully be natural. Even those who want to be super sophisticated and act unnatural, eventually they break down and are normal again. To be a slave is completely unnatural because G-d created us in his image, so it’s absolutely not normal for someone to be a slave.


When it comes to the redemption of us yiddelach from slavery, I could say that all we really wanted was to get out of Egypt and be normal human beings again. But how does that sound to you, is this all there was to us leaving Egypt? To stop being slaves? This whole big operation with the ten plagues, everything coming on so hard was just in order to stop the slavery? It’s got to be more than that. And here I want you to know something so deep. War is unnatural and peace is normal. Do you think that all the world needs is to stop fighting with each other and be normal again? Do you really think that G-d has been preparing the world for thousands of years for the coming of the messiah just so that we could be natural again? It’s got to be more than that. Nature means that If I’m good I’m good, if I’m bad I’m bad. If I love you, I hug you, and when I hate you, I hit you. This is so to speak normal. Do you know what it means to be in G-d’s image? To be in G-d’s image means I’m beyond nature.


When I meet someone who I love very much and want to marry, what am I thinking about? Do I just want to live like a normal human being? Do I want to be married since everyone else is getting married? Do I want to build a house with you because that’s what all other couples do? Everyone has children, so I want to have children. Is this all I am capable of dreaming about? When I meet someone I love very much, I want something that never happened before. I don’t want marry them because everyone else is getting married.


And here I want you to open your hearts to the deepest depths. There’s a passage that says “Ba'asoscha Nora'os Lo Nekave” – Master of the World, I never dared to hope for the wonders you ended up doing for me (Yishayahu 64:2).


There are certain dreams I have which I hope will come true, but there is something even deeper. Deep down inside, I’m hoping for something to happen which I never even dreamt about. I simply don’t allow myself to dream it. Little me, what do I know what G-d wants to do? Do I know what kind of miracles G-d wants to perform?


So the Ishbitzer says that when G-d set us free, it does not only mean that I’m no longer a slave. Freedom means my relationship to G-d is on the level of freedom. If I have plans for that which G-d will do for me, it’s sweet but I’m making G-d a slave, I’m telling G-d what to do. To be on the level of freedom with G-d means that I never need to know what G-d will end up doing.


You see what it is, while we were in Egypt we hoped we would be free, but the night we got out of Egypt something happened which we never dreamt about, something we never dared to dream about.  


So this is what Ishbitzer says. If I wake up in the morning and I say “today is going to be a good day,” its sweet but it has to be more than that. When was the last time you woke up in the morning and you were literally ready for unbelievable miracles which you never even dared to dream of

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Reb Shlomo while in Russia in 1989 was interviewed by Russian Television and they asked him "In a world with so much violence, persecution, hunger and death, do you still dream? And Shlomo said , "Yes". Then the Russian asked if he believed that G-d answers his dreams, and Reb Shlomo thought and said "I used to think so." The surprised interviewer asked "Rabbi Carlebach, are you saying G-d doesn't answer your dreams? Reb Shlomo answered "You don't understand. We pray that G-d should answer our dreams. This morning I had the honor of playing for the steelworkers of Leningrad; and I promise, in my wildest dreams I never dreamed I would play for them! If G-d only answered our dreams, how boring our lives would be! But the truth is that G-d has even better dreams for us. G-d's dreams are so much deeper, so much more beautiful - we have to pray that G-d should fulfill His dreams for us because they are so much more awesome!

Good Shabbos!

Even Shlomo - Reb Shlomo on Parshas Bo - Darkness

You know friends, the saddest thing is that during the plague of darkness in Egypt, for three days nobody saw one another. By us Yiddelach there was the same darkness, but the Torah says 'for Israel it was light'. So, the ordinary meaning is that for Egypt it was dark and for the Yidden there was light. But the real deeper meaning is that in Egypt it was dark; they didn't see anybody else. What do us Yiddelach do when it is dark? We look for somebody else.

I'll tell you something so deep. When there is light, you don't feel so lonesome. When it's dark, you mamesh need someone. What do we Yiddelach do when it's dark? We walk around looking for people who are also lonesome. The holiest thing before Mashiach is coming is that it's getting a little bit dark, but suddenly we're aware, who knows, maybe somebody else is in even more darkness than I am?

Rosh Chodesh

Here we are reading about the first mitzvah, sanctifying the new moon (Rosh Chodesh). The Talmud says that when G-d told Moshe Rabbeinu 'You have to sanctify the new month', Moshe Rabbeinu asked G-d 'Promise me to see the new moon. Please G-d, tell me what you mean'.

So the Talmud says G-d said to Moshe 'Kazeh Re'eh Vekadesh'. G-d showed him 'You see, this is the moon, this is one ray, this is it. Re'eh, look, Vekadesh, make it holy'.

You know my beautiful friends, what is the most glorious, most holiest way of serving G-d? It's very easy to sit down and tell another human everything which is wrong with them, and if you really concentrate I'm sure you could write a book on how wrong every human being is, doesn't take much.

But 'Kazeh Re'eh VaVekadesh.'

I met this person and I saw this one good thing about them, one good thing, one ray of light, blew my mind. 'Re'eh Vekadesh', if you have the eyes of the Messiah, eyes of King David, if you see one good thing about another human being then we say 'Gevalt, is that person holy, gevalt are they holy.'

These are the eyes of King David, these are G-dly eyes.

It is possible to know another human being for two thousand years and not know anything about them, you know why? Because maybe that one second when you weren't looking, maybe they did something so holy, they shook up heaven and earth. Maybe for one minute in their life the whole world was on fire because of them

An Ishbitzer Accompaniment into Galus

“And these are the names of the children of Israel

who were coming to Egypt” (Sh’mos 1:1)

The story of our exile in Exodus is called Sh’mos, “names.” This isn’t just a sweet

concept; it’s so much deeper than that. In order to go into exile and come out alive, you

have to hold onto your name.

The Beis Ya’akov of Ishbitz says like this: There are two kinds of holiness in the world. One kind depends on what I do, and if I can build this holiness, I can also destroy it. But then there is another kind of holiness, which has nothing to do with my actions. It’s something I have in me. But the thing is, it’s a holiness that is hidden. Each time I do something good, I reconnect myself to that holiness and make it shine more strongly. But each time I do something wrong, I cover it up a little more so it doesn’t shine.You know something?

We each have so many questions. What is our story as Am Yisrael? What’s going on in the world today? What makes me part of the Jewish people?

And most of all, why am I still in exile?

None of these things have much to do with any of my actions. Yes, I’m responsible for my actions. But what really connects me – and connects one Jew to another – is not what I’m doing or what you’re doing in the world.

It’s this holiness which we all have, this second type of holiness. You see, I was born

with the same inner holiness as the Ba’al Shem Tov. Basically, the lowest Yiddele has thesame fire inside him as Moshe Rabbeinu. How is it that Moshe Rabbeinu and the Ba’al Shem were so much higher? Because they worked so hard on their own to make their inner holiness shine more and more.

So when it comes to my personal story, it all really depends both on what I don’t do – and on what I do. A title is something I get later in life, and it depends on what I do. Doctor, psychiatrist, or shlepper – these are all names I get later on. But let’s say that when I was born I received the name Miriam or Chaim. This

has nothing to do with my actions – it’s much deeper than that. The name I am given

when I am born comes from a totally different place.

Someone once came to the Kotzker Rebbe and asked, “Rebbe, tell me…what name

should I give to my son?” And the Kotzker said to him, “Once in your life G-d gives you

prophesy. Why should I take it away from you?” You see what it is, to give somebody a

name borders on prophecy, because my name is what connects me to my roots. I don’t

receive a name just so people will know what to call me. That’s what the world thinks.

The fact is if, G-d forbid, somebody is fainting and you call him by his name, you are

able to revive him. One of the great Rebbes once said that if a person is, G-d forbid,

about to die, the most important thing is for someone to keep calling his name. Then he

will live, because calling out his name brings together his soul and his body. So my name

can’t be just a mechanical thing, something for identification, because it really is the

connection between my body and my soul.

When someone is ill, G-d forbid, and a name is added on, it connects that person to a new

root. He must have used up all his old batteries; as far as his old roots are concerned,

obviously, his time is up. So, you connect his soul to new roots by giving him a new

name. Maybe, maybe that will help. But again, it borders on prophecy to know what

name to add for him. You can’t just pick any name; you can’t look in the phone book and

find something new to call him. It doesn’t work that way. You have to ask someone very

holy what name will connect him to new roots.

Let me explain on another level. Imagine I’m walking on the street and I feel a bit low.

Suddenly someone comes and says, “Hey, Shlomo! How are you?” And suddenly I feel

very happy. At that moment this person really filled my needs. I needed someone to talk

to me; I needed someone to smile at me. It’s very beautiful. Then I say goodbye and I do

something else. Now imagine that somebody calls my name and it reaches me in the

deepest depths. It’s not because at that moment I needed that person. It has nothing to do

with this moment or another one. It’s that the way this person said my name was mamesh

touching eternity.


“And these are the names of the children of Israel who came to Egypt.” The Beis

Ya’akov says (Beis Ya’akov, Sh’mos 6): When the Yidden went down to Egypt, suddenly

G-d gave them a strong name. What does it mean that G-d gave them a strong name? It

means that G-d gave them this great holiness – but not because of their actions. G-d gave

them such a powerful holiness; they simply weren’t able to tear themselves away from

being Yidden.

The craziest thing in the world is [that] when we were in Egypt, we never

did anything wrong. But right after we stood on Mount Sinai, we did wrong all the time.

Isn’t that crazy? Before Mount Sinai we didn’t know anything, and yet we never went

against G-d’s will – without even knowing what G-d’s will was. And after G-d told us

what we were supposed to do, we kept making mistakes. But the reason for this is very

simple. After Mount Sinai we were operating on the level of our own actions. Maybe we

had this holiness inside of us, but it was up to us to bring it out. While in Egypt, the

holiness was completely beyond; it was as if we were high on holiness.

How could we exist in exile? Take the Russian Jews. In America there is complete free

choice; in Israel we have free choice – and yet our Yiddishkeit is not so strong. The

lowest Yiddele in Russia didn’t even know what Eretz Yisrael means; he didn’t know

anything about Yerushalayim. And yet he was willing to sit in Siberia because he wanted

so much to go to Jerusalem. This comes from a higher level – G-d is filling him with this

inside holiness.

There are times when I really want to do wrong, but I can’t. I know it’s not my own

doing. It’s not because I don’t want to. I really want to, but I just can’t. This doesn’t come

from my head, so where is it coming from? From the roots of my soul….


Everyone knows, there were two covenants. There was the covenant of our forefathers,

and there was the covenant on Mount Sinai. What’s the difference between them? It’s

really very simple.

Do you know what a covenant means? It means to be tied together. When I take two

things and I tie them together like mad so that they can’t be separated anymore, that is a

covenant. So the Beis Ya’akov says: the first thing about the covenant of our Fathers,

Avraham, Yitzchak, and Ya’akov, is that a Yiddele has a holiness which comes from a

deeper place than the level of learning and knowing. Mount Sinai was about learning,

knowledge. We stood before G-d and Moshe Rabbeinu told us everything. But the

covenant of Avraham, Yitzchak, and Ya’akov was much higher and much deeper than


Therefore, the Beis Ya’akov says: when we were in Egypt, the roots of our holiness

became so strong because the exile was so strong. In other words, if the exile had reached

only as deep as our minds, then our own holiness would have been enough to get us

through it. But in Egypt we had no Torah. We had nothing mind-wise; we hadn’t learned

anything yet. So, our survival had to come from a higher place than our minds, from the

roots of our souls.

Now listen to this. What is a name? My name is the root of my life; everything is

included in my name. It’s who I really am. I may be a person who is split in ten thousand

directions. But when someone calls my name, it hits that one spot inside me which is one,

that is all of me.

The Beis Ya’akov says that a person has so many different needs. I need a house, I need

food – apples, coffee. I need clothes, and boots when it’s raining. But then I need

something which is deeper than all that. I need to be connected to the core of my life.

And this need is beyond everything else. It’s the same thing when it comes to learning

Torah. There are all kinds of divrei Torah; every day, every split second there is new

Torah coming down. Sometimes I learn something and I like it. It turns me on.

This is the level of when I’m hungry and someone gives me food. I take the food, and it satisfies

my need. But then there is Torah that I learn and something happens to me deep inside. This

is on the level of someone calling my name and the all of me turns around. When I learn

this kind of Torah, all of me is mamesh turning around. Do you know how deep this is?

G-d forbid, a person can live his or her whole life without ever tasting this level of


What is my vessel for receiving these divrei Torah, these holy words of Torah which

touch me so deeply and which I need beyond needing? This is the covenant of Avraham,

Yitzchak, and Ya’akov. This is the holy kind of Yiddishkeit where I am completely tied to

G-d. This is not just about my needs. This is about life itself. You see, even when I am

trying to serve G-d, I’m not praying all the time. I don’t learn all the time. I don’t have

Shabbos all the time. What is it that is always with me? My name. And this is what the

Ishbitzer is saying.

There is Yiddishkeit that I need like the way I need food or a house or

a shirt. And then there is Torah on the level of my name. It is with me all the time. It is

with me when I eat, it is with me when I sleep. I can’t move without it; I can’t exist

without it. My very life is a vessel for this kind of divrei Torah. This is the covenant, and

this is my name….


Why is it that Avraham Avinu’s name was shining all over? Because he did something

with his name. The Baal Shem Tov’s name was Yisrael. How many people are called

Yisrael and their names aren’t shining?

The Beis Ya’akov says that you still have your name when you sleep. But when you’re

awake it’s a different thing. People call you by your name and you respond. In this way

you can make your name bigger.

Now, imagine that I’m learning. And what I am learning turns me on for a little while.

But then I forget it. What happened? It turned off. Sometimes you meet kids and you tell

them some Torah. If you tell them Torah on the level of food, they eat it, digest it, and

maybe lose it. But sometimes you tell them something holy, and it’s with them all their

lives. This means you’ve told them Torah on the level of their real name. It stays with

them forever.

What happens to you in exile? In exile your name gets deeper, shining to the utmost.

Everyone has their own little exiles. And when that happens to me, what is it that gets

deeper? Not my actions, not that part of me that I’m master of. It’s the core of my being.

How did we keep going while we were in exile for two thousand years? We couldn’t

fulfill all the mitzvahs because we weren’t in Israel. We couldn’t learn so much, either.

But do you know what got so strong? Our names – which is another way of saying – the

divrei Torah which are on the level of our name. These stay with us all our lives – the

holy words of Torah, which we cannot live without.

The most heartbreaking thing is if – G-d forbid – we get cut off from G-d for even one

split second. It’s the end. And that’s the thing about exile. The whole world wants to tear

us away from G-d. Why is our land called Eretz Yisrael – the Land of Israel? Because

that is mamesh our name – Israel. Our connection with the Land is not like our

connection with Shabbos.

Shabbos is only once a week; our name is forever. Our name is

deeper than Rosh Hashanah or Yom Kippur. It’s even deeper than our connection with

the Torah, because sometimes we’re learning and sometimes we’re not. The holiness of

Eretz Yisrael is that it’s so connected to our name. And the problem is, the whole world

wants to tear us away from that holy name.

There is tremendous evil going on in the world today, tremendous evil. Right now, evil is

concentrating its forces for the last battle, once and forever, before Mashiach is coming.

First, they want to destroy us physically. And then the new thing is that people don’t talk

against Jews, they talk against Zionists. Covering it up. They say, “Listen, you can be a

Jew. You can go to India, you can belong to any religion, you can be anything you want

and just send money to Israel. Really, we have nothing against your religion. But there’s

just one thing – don’t live in Israel.” What are people like that really doing? They want to

tear out our name, to tear out those divrei Torah on the level of our name.

So how do we fight this? Everybody has to get themselves a weapon. My weapon is

divrei Torah on the level of my name. We have to dig so deep and find the holy words,

which are on the level of our name.


What is Shabbos all about? On Shabbos I’m not doing anything on a physical level. And

that means that I also don’t do much of anything on a spiritual level, either. You might

say, “What are you talking about?

I daven on Shabbos, I learn on Shabbos.” But mitzvahs and learning Torah on Shabbos are

not on the level of doing. On Shabbos everything is on the level of receiving; the holiness of

Shabbos is receiving. Because what is Shabbos? The Zohar Hakadosh says Shabbos is

“Sh’ma d’kudsha brich hu” – Shabbos is the name of G-d.

What is the difference between my relationship with G-d during the week and my

relationship with Him on Shabbos? It’s like the difference between my learning Torah on

the level of food or on the level of my name. On Shabbos I reach G-d on the level of His

Holy Name. Can you imagine how deep this is?

Now listen to this. To be able to do something on the level of action is very strong. But

even when I’m trying as hard as I can, I can only do so much. I can only learn so much –

because I am finite. What is the most infinite thing within me? The holiness that is my

name. This is what connects me to the infinite, to life itself. Shabbos is infinite.

This means that on Shabbos I’m on the level of calling G-d by His name. During the week I

call G-d by His titles. But what’s the difference between calling someone “Doctor” and

calling the same person by his name? It’s a completely different relationship. On Shabbos

I’m ready to receive from G-d that which I never dreamt of, never even thought of. If on

Shabbos I ask G-d to give me a thousand dollars. G-d will answer me, “Why just a

thousand? I was thinking of giving you a million.” Or imagine I say, “Listen G-d, I want

to be as holy as the Heilige Ba’al Shem Tov.” G-d will say, “Why only like the Baal

Shem? I was thinking of making you even holier.” Because infinite is infinite…


Now listen to one more sweet thing. How can a person know what level he is learning on,

whether it’s the level of food and shelter or the level of name? The answer is very simple.

How much are you running after it? I might be very hungry, but I’m not going to run

barefoot all the way to Yerushalayim to find some food. Maybe I’m thirsty, but I won’t

run ten miles in the rain just to get a little coffee. But if my learning is on the level of a

name, it’s infinite – an infinite need. It’s so deep that I just can’t be without it. I’m

running after it, no matter what it takes.

Now the Beis Ya’akov says something very deep. How can I ever taste the holiness of

my own name, the sweetness of the infinite? Every morning I put on tefillin, but I don’t

taste the holiness of my name. It might be hidden there, but I don’t taste it. I can do all

the mitzvahs my whole life and never taste that sweetness.

At a certain point we realize that our lives are full of really important tests, strong tests,

hard tests. Imagine I have a really big test, and I’m standing at the crossroads. Then

suddenly – I don’t know what happens to me, but G-d helps me and I don’t fall. It is at

that moment that I taste who I am. I taste the holiness, the sweetness of my own name.

And where did this come from? The Beis Ya’akov says it comes from the holiness deep

inside me, which I inherited from Avraham, Yitzchak, and Ya’akov.

When did the exile in Egypt begin? According to Rashi, the four hundred years of Galus

Mitzrayim [Egyptian exile] began with the birth of Yitzchak. (Sh'mos 6:18) Yitzchak was

the first person that was born a Jew. He was the first Yiddele who had a bris and received

a name when he was eight days old. And who chose his name? G-d. G-d said to

Avraham, “Give your son the name Yitzchak.” (Bereishis 17:19) Yitzchak was the first

person in the world whose name was given to him by G-d. When Yitzchak was born he

was already on the highest level, and he had to work himself down to our world. So what

keeps us going in exile? It’s this unconscious high level. It’s this name.

Everybody knows that the exile in Egypt was a preparation to stand on Mount Sinai.

What was G-d doing while we were in exile? Strengthening our name. We must have a

name, that deepest depths of our souls which must always be with us and which gives us

the strength to go through anything…


How does the Book of Exodus begin?

“V’eileh sh’mos b’nei Yisrael…” ‘These are the names of the children of Israel.’ What is

this telling us? You have to know your name. What gets you out of Egypt, out of exile,

out of slavery? Your name. A name is not just what other people call me. If I know my

name, then I know who I really am.

Chasidus makes it very clear. Our Egypts don’t have to be low Egypts. They might be

very holy, but they’re still exile, they’re still slavery. Everybody has excuses for their

own Egypt. But the truth is, you can be a very good person, but if you don’t know your

name, you’re still not free. You simply don’t know who you can be. So the beginning of

Sh’mos is “V’eile sh’mos” – I know my name, I know what I can become. And that gets

me out of Egypt.

Reb Tzadok HaKohen says that slavery begins when I lose my roots, when nothing

touches my roots. Now my roots are much deeper than my mind. So how can I reach

them? It’s really very simple. I have to stop my mind from thinking.

The Kotzker Rebbe tells us: imagine how deep my mind becomes when I don’t think.

You know, there are two kinds of depth. On the one hand, the more I think the deeper my

mind becomes. If I study a lot and think about what I study, then my mind can become

more and more of a vessel for the light which can be contained in vessels. This is one

level of depth.

But then there are certain depths which my mind can only reach by not thinking. Because

there is a great light which has no vessels, which is beyond vessels. How can my mind

receive this kind of light? Only if I stop thinking – if I stop thinking in a holy way – not

because I’m stupid, but because I am so wise that I can empty my mind of thought. Then,

when that great light is shining, my mind can be a vessel for it, too.

Most people will ask, “How can you have light without vessels? How can you drink

coffee without a cup? What holds the coffee, the light?” This is slave thinking. A free

person will ask, “Where does it say that I need a cup to drink coffee, a vessel to receive

light?” Slave thinking says, “Okay, you say you know there is one G-d. But if you have

stopped thinking, how do you know this in your mind?” But this is only a question of a

slave. A free man says, “My mind knows beyond thinking. I know beyond my mind!”

Once my mind is connected again to my roots, to who I really am, to my name… I can do

anything in the world.


Everyone knows that a name has two levels. People are given names so that people can

call out to them, but this is on the outside. If a person would be all alone in the world,

they wouldn’t need a name because no one would be calling them.

Now there is a name which absolutely reaches into the deepest depths of your being.

What’s so special about parents giving a name? You really have to be on the level of

prophecy to give a name for the inside. I can call you Fritz, Max, or any other name in the

world, and you will turn your head when I call out to you. For this you don’t have to be a

father or a mother. A father and mother are mamesh given this prophetic vision to know

which name to give for a much higher and exalted reason.

Now the Ishbitzer says like this (Beis Ya’akov, Sh'mos 3):

Whatever happens in this world mirrors that which takes place above. In paradise there

are no garments. Outside paradise everything is covered up. Not with one garment, but

with two million garments. Sometimes a name is a cover up, it’s a hell name, which is

outside paradise.

Sometimes people call you by your name, adding hundreds of more garments onto you.

The way they call your name makes you shrink away and close up even more. Sometimes

somebody calls you and you mamesh open your whole heart to that person, suddenly you

are back in paradise.

But there is something even deeper.

Being created in G-d’s image means that inside each and every one of us there is mamesh

infinite holy power. But you know what it is? Someone has to call us by our name to

wake up this infinite power that exists within. Parents have this tremendous holiness of

giving their child a name, which they know will wake up the deepest depths of their

child’s soul.

Imagine I’m in a restaurant and I’m getting soup that tastes very good. But there is just

one thing. The soup was not made for me. I can buy it, I can get it, but it was not made

for me. When I come home from shul on Friday night and my wife gives me soup, this

soup was mamesh made for me. It’s a different kind of taste. I can have a taste of life like

everyone else, but you know what a name does to me? A name makes me feel that

something was made just for me.

When our holy fathers and mothers gave us a name, they gave us this holiness that the

whole world is meant just for me.