;.cR. Shlomo / Voice of Shlomo I:1 / Re-input of EW's edited? input
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=sh_vsI1
Teachings from R. Shlomo in Voice of Shlomo I:1
Input by Emunah Witt, almost surely from the Witt collection,possibly with some editting.  Sources not given.
{eo} means elllipsis original in the Voice of Shlomo excerpt.  Itdoes not necessarily indicate that there was an ellipsis in thetranscript from which that excerpt was presumably taken.

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1)  Beyond proportion:
Very similar to teachings in =sh_ew44b, from #ew44
Possibly an edit of same.

	The Pri Tzadik says that what we have to fix in Adar islaughter.
	How is laughter different from joy?
	Let's say I want to buy a new suit for Purim; they're sellinga $500 suit for $350 -- that's joy, I'm getting it for less.  Butimagine I'm going into a big department store and they're sellingthat $500 suit for one dollar -- that's not joy, that's laughter - beyond proportion.
	On Yom Kippur, everything is still in proportion.  I say,'Master of the world, I did 10 sins and I did 10 mitzvot, I'll dotsuva for my 10 sins.  Everything is measured and everything is inproportion.
	Purim is something else.  On Purim, G-d opens gates for usbeyond proportion.  Shaloch Manos on Purim is beyond proprotion. If I love you beyond proportion, I can't possibly show it to you. I have to hide it in an apple and an oragne.
	The Gemora asks, Where is Haman's name hinted in the Torah:   After the sin of the Tree of Knowlege, G-d asks Adam, HaMiNHa'eTz, did you eat from the Tree.  Heh-Mem-Nun -- Haman is theTree of Knowlege.  
	With the Tree of Knowlege, everything is in proportion. Everything is according to its measure.  That's Haman.  On Purimwe taste the Tree of Life, where everything is beyond proportion.
	Purim is the beginning of Torah SheB'al Peh, the Oral Law;. When you learn Torah on the Tree of Knowlege level, everything isin proportion.  Real Torah SheBa'al Peh learning is when you lovethe Torah so much, you are blowing your mind over every word,every letter.  Beyond proportion learning.
	I have to hear every word of the Megilah, blowing my mindover every word.  It's a love letter, so much holiness, you can'tmiss one word!
	The Gemora asks:  From where is Esther in the Torah.  ANoKIHaSTeR ASTIR PaNI, G-d is hiding HIS face.  Loving someone on aG_d level is:  I want to give everything to you and I don't evenwant you to know.  Gvalt, how much G-d is hiding in the Megillah. HE doesn't even want to mention HIS NAME.  On Purim, G-d is hidingbecause HE wants to give us so much.
	The fixing of Purim is the hiding.  Purim is fixing the Treeof Knowlege.
	Purim Katan is a preventative against sickness and hatred. Purim Katan is extra vitamins.  
	May we all be blessed to be loved beyond proportion.
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.p
Input EW, possibly with edit.  Source not indicated; Probably#EW11, Adar, Tav Vav Tismach, Mishkanot 
I do not know whether this is an excerpt of a continuous portionof EW11, or is a collection of separated excerpts; nor do I knowwhether or not it was lightly editted.
Re-input (sa) with free punctuation/paragraphing change, but noother intentional changes.


	I'm travellling all over the world, and eveyrone is askingme, What can I do.  I'll tell you what you can do, what I can do,what we all have to do.  If we could posssibly take all the angerfrom our hearts! ... {eo} Whenever the air is full of anger, theonly way is to fill the air with simcha.  There is no other way.
	So if I owuld be the Chief Rabbi of Isreal, the first thingis:  yelling at your wife or children or anyone else would be acriminal offense.  Listen, if someone is angry at you, what do youdo?  Do you get angry back?  If you say, I love you so much, youcan already be taking away the anger.

	You know what Reb Nachman says:   Meshiach is coming.  Peoplewho, hat v'shalom, hated each other, will not only make peace witheach other, but it will be so much deeper.  They will look at eachother and will not understand why they were angry in the firstplace.  `I loved you all the time, why was I angry with you?'  		Peace means, before Meshiach: `I'm angry at you; I'mright/you're wrong, but we make peace.  After Meshaich is coming,I'm not "making peace", because it's clear to me that there wasalways peace between us.

	Listen to me again:
	Amalek makes you 'cold'.  You know what Amalek says to you --`You are alone in the world, you have no friends, no one cares foryou'.  How do we wipe out Amalek.  VaYaKaHel MoSheH -- and Moshegathered the people.  We are not along, we are all gatheredtogether.

	You know what's clear to me on Purim?  How much G-d is takingcare of us.  The story of Purim is 9 years.  All the Rebbes saythe same thing:  Achashverosh killed Vashti.  Did anybody thinkthat has to do with us?  The whole things was staged by G-d tosave the yidden.  To save the world.  When Mordechai said toEsther, Tell Achashverosh that Biton and Teresh want to kill theKing,' did he know how was saving all of Israel?  Gvalt.

	You now why the Bet HaMikdash was destroyed?  Because wedidn't love each other.  You can have Tzitzis from here to SanFrancisco, but you can't go into the Bet HaMikdash if you thinkyou're the only one in the world.  You are Amalek, you can't goin.

	On Yom Kippur, I can make it all by myself, praying just formyself, and maybe G-d will give me a good year.  On Purim, unlessit's Lech k'nos es HaYehudim, unless I get all the Yiddentogether, I don't make it.  Unless I send Shaloch Monos (humblegifts) 
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['humble gifts' is probably EW's translation, but it has acertain charm -- I remember once R. Shlomo saying to someonein the audience, may I give you my humble business card  --this was in the USA, early 1970s, probably Boston]
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I don't make it.  I don't send shaloch manos face to face.  'Iwant you to know I'm connected to you in the deepest depths --where my eyes don't reach.

	In the Megilla, G-d's name is not even mentioned, because theway G-d reveals HIMself in the Megilla is beyond names, beyondeverything.  It's just an inside voice which has no words.  		'VaYikra Al MosheH -- HE called to Moshe.  The Midrash says: Moshe Rabbenu heard the voice.  He heard G-d calling.  
	There are millions of reasons why, when we begin to teach ourchildren Chumash, we begin with Vayikra [Leviticus].  Basically,when children call their parents in the middle of the night, theyjust cry.  They don't even call, 'Mother, Father ...' {eo}
They just cry.  How does it feel when your baby is crying atnight?  It's a taste of how G-d felt when the High Priest wascalling HIS NAME on Yom Kippur.  
	On Yom Kippur, the High Priest is calling G-d's NAME.  OnPurim, it's even deeper:  It's not even G-d's NAME,  it's just aVoice.  Deeper than all this.

	On Purim we are not yet redeemed.  The Gemoarh says we arestill in Persisa.  On Pesach we are redeemed.

	I want to tell the deepest depths:
	When we read the Megilla, we wipe out Amalek.  And after wewipe out Amalek, we build the Bet HaMikdash.  So Shalach monos isrebuilding the Bet HaMikdadah.

	The Ishbitzer brings this from the Zohar HaKodesh:
	Purim is like the three hours before dawn. One hour beforedawn, children wake up and want to nurse from their mother. Husband and wife wake up and talk to each other.  
	What's Purim all about?  Amalek says to us, 'You'll never beredeemed.'  On Purim, we wipe out Amalek.  I"m not redeemed yet,but one day I'll do tsuvua.  It's like before the dawn.  It'sstill dark but I know the dawn is coming.

	The root of ReFUACh, healing, is the Peh and the Resh.  Theroot of Purim is the Peh and the Resh.  
	In chassidus, it was always know that physical illnessdevelops because your neshama is not in the right place.  And yourneshama is not in the right place, when your knowlege and theworld don't go together.  What you know about the world does notfit.  
	REB LEIBELE EIGER says that if you reach of the level of`not_ knowing' -- 'aD D-LAo YoD'a -- "until you don't know" --then everything falls into place.  This is Purim.

	Esther says to Mordechai, Get all the Jews togehter.  If youare really one with the world, then you also become one with yourkishkes, your feet, your hands.  As much as you're split apart fomthe world, this is how much your physical body is split fromitself.
	On all the other holidays, I don't need anybody else.  I canblow the shofar myself, I can fast on Yom Kippur myself, I can sitin the sukah by myself, I can eat matza on Pesach by myself.  Buton Purim, I have to be with the whole world.  I need poor peopleto give tzadaka to, and I need my friends so I can give andreceive gifts.  

	The last words of the Megilla are:  V-DoVeR ShaLOM L-KoLZaR'O -- And he speaks peace to all his generations.
	Purim was declared for all generations.  One Rebbe asked howthis was possible.  
	According to tradition even the soul of the Jews who were noteven born yet were at Mt. Sinai when we received the Torah.  Everyperson who would be a part of the Jewish antion was at Mt. Sinai. This is called, 'The receiving of the Torah by all of Israel.' Everybody was there.  
	But during the events of Purim, only the Jews of Persia werethere.  I wasn't there.  So it had to be that mygreat_great_great_great_grandfather received the holiness of Purimfor me. 
	If someone does something with the greatest depths of hisBeing, he can do it for his great_great_great_great_grandson whowill live 1000 years later.  If he really does it, if it goes deepenough, it affects all generations to come.  Gvalt.

	Esther says to Mordechai, 'Get all the Jews together.'  Theend is, 'Speak peace to all his generations'.  
	When you are one with every Jew, and one with the wholeworld, then you can really give the Torah over to your children. It is only when you are one with the whole world that you arereally one with your children. 
	Reb Nosson says that when Moshe Rabbenu built the Mishkan,every Jew contributed half a shekel.  But what every Jew broughtwas really his NeKUDaH TOVaH -- his one little point of goodness. Every Jew has something very holy hidden inside which isespecially his own. This one point is beyond proportion inholinesss.  So every Jew brought his NeKUDaH TOVaH.  Then MosheRabbenu took all of them, all those little things whose importancewas beyond proportion, and he built the Mishkan from them.

	Here I want you to know something very deep.  Everyone knowsthe Bais HaMikdash is destroyed because of SiNaT ChINaM {usuallytranslated: 'causeless hatred'} -- because we don't love eachother.  Why do we hate each other?  Why is the Bais haMikdashgone?  
	When we only love each other in proportion, then we measureeach other, 'Are you good, are you bad'.  But if I love you beyondproportion, then I blow my mind over every little thing you do. Someone may be the worst Jew in the world, but maybe one time, hefasted on Yom Kippur, and it blows my mind.  What do we know abouteach little Yid?   How can I know how many angels are created bythe one mitzvah he does?
	You see, the saddesst thing in the world is that we know somuch about each others' mistakes.  How much do we know about eachothers' mitzvos?  How much do we know about each others' nekudatova?  We tell each other,  `Did you hear about so-and-so'.  Wetell each other, `Did you hear about this, did you hear about thebad thing.'  We don't tell each other the good things.
	We destroyed the Bais HaMikdash because we were measuringeach other all the time:  sinas chinam, hating for no reason. When I send Shaloch Manos, I love you beyond proportion.  Then I'mready to rebuild the Bais HaMikddash.

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Fragment transcribed by TGG:  Source not indicated:

G-d gave us an unbelieveable gift.   G-d gave us the gift ofloving, what a gift.  Imagine if G-d would not have put thisunbelieveable holiest of all gifts in our hearts, that we have thecapacity to love.  We'd be dead, right?  We'd be dead ... {eo}
	You know:  A dead person is not someone who is lying in thecemetary.  A dead person is someone who doesn't know how to love.

Cf. also : #EW3, For Chevre who have lost their loved ones, NewYork, July 1991

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