;.cR. Shlomo / start input of EW44 / Adar 1986
;.l1,4,64,66,1,0,10,70,192,2,15,20,25,127,10,0,
;.l2,15,75,192,2,20,25,127,15,0,
;.l3,20,75,192,2,25,127,20,0,
;.l4,25,75,192,2,127,25,0,
;.l5,30,75,192,2,127,30,0,
;.l6,12,90,192,2,18,24,127,12,1,
;.l7,17,124,192,2,34,127,17,2,
.h2, =sh_ew44a --  R. Shlomo Carlebach Adar 1986
.h3, All copy-rights reserved, R. Joshua & Emunah Witt,Jerusalem
R. SHLOMO CARLEBACH -- ADAR I 1986 
INPUT OF MANUSCRIPT EW44 (as inventoried in =inv0494a)
THIS INPUT CONSISTS ON DISC OF 3 DOCUMENTS:  =SH_EW44A +=SH_EW44B = =SH_EW44C
PLACE OF TEACHING NOT GIVEN
PRECISE DATE OF TEACHING NOT GIVEN
OCCASION OF TEACHING NOT GIVEN
TAPES NOT IDENTIFIED
My (sa) comments in most cases filed off as footnotes to\SANOTES; subsequent editors are free to delete remaininginterjections and references to same. 

transcribed by Emunah Witt, transcription #EW44, pp67,handwritten, notebook, "Green notebook" 
input sa Haon 2/95 from xerox
The xerox I am working from loses a letter or so on the rightmargin sometimes
EW gives Hebrew both in Hebrew script and in transliteration;I will type in only the transliteration.  EW also translatesterms; I will put those in braces  [   ]
PRIMARY THEME:  Purim is beyond proportion
CONCEPTS DEVELOPED: 'Hiding', 'proportion' 
MONTH: Adar I
PARSHA:
OCCASION:  No special occasion
LEVEL:  I'd term this intermediate level, despite all theHebrew; the exposition seems to proceed linearly, withrelatively few concepts developed.  In an advanced teaching(eg =kis-j), a large number of concepts come together in arather elaborate pattern.  An introductory exposition ismostly sweetness & light.


=================================================================

EDITORIAL NOTES:
I try to reserve full-quotes " " for actual quotations; whereR. Shlomo is imagining dialogue, I often use no quotes.
Half-quotes `  '  should be reserved to set off terms coinedas concepts
I try not to use an ellipsis ... except when I have omittedtext
                   
I have inserted headings, in capitals.  Subsequent editorscan chose whether to retain, change, or delete 'em.  Again, Iwaive any arguable assertion of editorial control over thisinput.


ON TRANSLITERATION:
I am trying to shape up a 1-to-1 transliteration scheme thatrequires only the lst 128 ASCII characters; using capitalsfor actual Hebrew characters, including vav and yud when usedas vowels, and using lower case primarily just for vowelpoint vowels.  So Ch for Chet, Ts for Tzade, Kh for Khuf , Qfor Kuf (as in QiBuTz.  I want to use apostrophe for Ayin,but it's awkward.  I want to set off prefixes & suffixes fromthe the main word, but that requires an aspostrophe, unless Iuse a dash.  I also want to use a lower-case letter forprefixes.  Aleph becomes A .

TYPISTS GET BORED TOO: I have interjected various commentsinto the text;  I assume that those will be removed bywhoever does the next edit of this input.  
	In some cases those are requests to whoever next editsthis input, to supply references. 
	In a few cases I think they offer additional informationwhich traditionally-oriented readers might find helpful,although otherwise could make those points far better than Ihave, and should feel free to re-write    
	In most cases, however, they simply flag my own spur-ofthe-moment thoughts, which I have no intention of inflictingon others.  I have tried to file those off with a FNreference (eg here {FNew44(1)sa}; those reference, too,should be deleted by the next editor.


================================================================ 
{START MS. P1}
{APPARENTLY STARTS IN MEDIAS RES}

BEYOND `SPIRITUAL TECHNOLOGY': WORKING MIRACLES LIKE A PURIMRAV:  A TALE OF REBBE MERILACH & "CHAIM THE TAILOR":

Just remembered a good story -- don't think I told it to you: 		
After the Helige Rebbe Meirlach left the world, so his sonReb LAZAR, and his second son took his place.  A few days,after Reb Merlach left the world, or maybe a few weeks, alady comes in and she says, Bless me to have children.  Sothey said, it's not so simple.  They were kvetching a littlebit -- they weren't yet trained Rebbes.  So she said, "OK, ifyou don't want to bless me with children, I'll go the Chaimthe Schneider (Chaim the Tailor).  So they said to her, "Whatabout Chaim the tailor?"  She said, You think I really needyou, Chaim the tailor can do whatever you do -- he doesn'tkvetch -- he just asks.  
	So [from this we learn that] Rebbes shouldn't kvetch.[Should not find fault with those who ask them for help.] 

	L'chaim, L'chaim.  

So Reb Lazer thought, it's not so simple.  Better find outwho is Chaim the SChneider.
	So he makes his way down to Chaim the Schneider.  Hesays, Chaim is it is true that you help people?  So he says,yes.  So Reb Lazer says, 'How do you do it?'  
	So I'll tell you -- it's very simple:

	Basically it's always the same story.  In those days,heaertbreakingly, when a yiddle didn't pay rent -- what theydid with him and his children -- geferlick ______-- every day-- 
{TRANSCRIBER'S BLANK, AND MARGIN QUESTION-MARK}
	So he says, I was working for this nobleman.  My wholeparnasa was from this nobleman.  After Pesach, he would takeme to the marketplace, and he'd buy material.  I would makegarments for his wife and his whole family.  After RoshHaShanah, we'd go again and w'd buy new material and I wouldwork on it.
	One time he says, 'I don't have time to buy material, soyou go buy matieral.  Here you have 10,000 rubles.
.p
{start ms. p2}

On the way to the marketplace I see a nobleman standing bythe markeplace selling two Jewish children as slaves.  I saidto the person, "How much do you want for these children." Whatever he said, it was exactly the ammount of money I had. So I bought the children and brought them back home.  Ialways thought that my nobleman was a little bit of a mentch. So I went back to the nobleman and I told him the wholestory.  I told him "I'll tell you the truth, you can punishme, you can kill me, you can put me in prison, but I couldn'tdo it any other way."  So he got so angry at me and said,"don't you dare come back."  So at least he didn't kill me. I ran out.  the craziest thing is, I don't know why, I wantedto be a tailor again, but I forgot how to be a tailor. Andmamsh,  mi dechi el dechi, from one low place to another lowplace -- begging on the street.  Then finally someone toldme, why don't you go to Reb Meirlach?
	I went to the Rebbe, Rebbe Meirlach, and I said to him - is that the way G-d pays off someone who saves lives?  So Icame to Rebbe Merlach and I am mamash crying before him.  AndRebbe Meirlach said to me -- you don't have to be a tailoranyomore.  I'll show you a secret glade?? where's there'ssome grass(?) -- and whoever you give a bracha to -- and yougive them some of the grass, whatever they ask - that's what
.p
{start ms. p3}

you'll say!  Gevaldt!

A PURIM RAV:

	You know what a Purim Rav -- a Purim Rebbe - is?  APurim Rav doesn't know anything. {FNEW44(1)-sa}

	Rebbe Meirlach knows what he's doing.  Chaim theSchneider, he doesn't know anything.  He knows this grass andwhoever eats the grass will be helped.  

THE MONTH OF ADAR I:

	Listen:  I want to start from the other side.

	Sometimes chodesh Adar [the month of Adar] is one month,sometimes two months.  The month of Nisan is the month of thetribe of Yehuda.  It goes around and chodesh Adar is themonth of Yosef.  For Yosef, sometimes it's Menasseh andEphraim [Yosef's two sons].  Sometimes it's counted for two,sometimes it's counted for one.  IF it's the month of Yosef,it's one.  It it's Menasseh and Ephraim, then it's two.  Idon't understand it 100%.  But regardless, this is shmasha'ibur [leap year].  Every few years there's a leap year,because the sun and the moon have to get together again.{FNEW44(2)-sa}
And obviously, this year, becasue of Ephraim and Menasche,the sun and the moon are even-ing out the world.  andsomething very special, this month is the letter  Kuf.  Whatwe have to fix is TsChoK, the fixing of laughter.

AN ISHBITZER TORA:  JOY BEYOND PREPORTION IS LAUGHTER (PURIM)

	Ok, let's start from there and we'll work our way back:
	We were learning a lot of times:  what is laughter andwhat is joy:
	Just remember:  the ISHBITZER said a lot of toras. Today we'll learn it in a different way:
	Listen to me friends:

	I want to buy a new suit for Purim.  Anyway, I walkingin ther and they have a suit worth $500 and they sell if for$350. {FNEW44(3)sa}  Ok, that's 
.p
{start ms. p4}

simcha -- a little bit joy.  He sells if for less. OK.  Butimagine if I'm going into a big Department store and they areselling a suit worth $500 - they are selling it for $1. That's not simcha -- that's laughter!  That's crazy!  If myprofit is in preportion, then I'm joyous.  If the profit isbeyond preportion, then it's laughter.  [Cf. the story ofYitzhak - sa.]

	I want you to know, that in the deepest way, everythingis in preportion.  Rabbinu shel Olam, I did 10 averot["sins"], I promise to to tsuva.  Everything is measured,everything is in preportion.  So simple.  So after YomKippur, it's ZMaN SiMChatenu, time of rejoicing 
l2
[applied to the Festival of Sukkot, which in effectimmediately follows Yom Kippur. - sa] .
l1
	Purim is something else.  On Purim, G-d suddenly opensgates for us.  And it's beyond preportion.  
	I want to show how much I love.  "Oh please buy me ahouse in Monacco, send me 2 million dollars."  On Purim youare sending me an apple and an orange and I blow my mind. It's tschok -- laughter.  I can't believe it!  I can'tbelieve it.
	OK, just keep this in your heart.                   

THE REBBES ON THE SIGNIFICANCE OF KUF, THE LETTER OF THEMONTH OF ADAR

	So all the Rebbes say one thing.   Kuf basically comesfrom the word monkey.  
l2
[ (Kuf) is Hebrew for monkey (and also, per Steinmatsky'sdictionary, for 'ape').    For the original meaning of theletter Kuf I have so far found: 'Back of the head' (Blumberg& Lewittes, a standard beginner's Hebrew text) and (Klein,Etymological Dictionary of the Hebrew Language) 'eye of aneedle' ("in allusion to the ancient Heb. form of theletter")].  Steinmatsky's Pocket Dictionary, based on BenYehuda's work, also gives "hole (for ax handle").
l1

There's  Kuf, but there is also   letter of the [mystical?]aleph-bet which is K'dush, holiness.  And then there's  ,unholy. 
l2
[Cf. Larry Kushner, The Book of Letters (Harper & Row,  1975: "The bottom of the Kof is a man calling 'Holy' so that he canjoin himself to the Creator.  The top line, sheltering andreaching down, is the Holy One.  Kof, the voice of an anglecalling 'Kodosh, Kadosh, Kodosh' ... 
(R. Kushner's commentary, drawn from Talmudic & Midrashicsources: )" Why is the single crownlet on the roof of the Kofturned toward the wicked Resh -- the next letter?  Becausethe Holy ONE says that if the wicked repents ... set on hishead a crown ... "]
l1
	What brings down the greatest laughter in the world? When someone knows how to imitate.  What's a comedian?  I'mstanding here, I imitate somebody, everyone is laughing -- 
.p
{start ms. p5}

	Listen to me, friends:
	There is agan (??), laughter of Amalek.  There islaughter of Essav, Ishamal ... {ellipsis in ms., probablypause, not omission}.  I imitate, there's the biggestlaughter.  The world is only laughing for imitation.  

IMITATIO DEI:

	But then there's something else.  Also  (Kuf)imitation. {FNEW44(4)sa} 
___ I imitate G-d -- but tschok d'kidushim -- holy laughter.

	What was the beginning of the downfall?  The snake comesto Chava and says, I want you to be like G-d.  L'hyisemk'Elo(k)im -- to be like G-d.  

	Imitation -- let me ask something.  Isn't everythingimitation?  Everyting is imitation.  What's chinuk -education?  Imitation -- I tell my children, I keep shabbos,you keep shabbos -- I give tzedakah, you give tzdakah,{HEBREW: v'halakot b'derekon, to walk in HIS ways.  Imitationof G-d.  All of Yiddishkiet is an imitation.

	So you know what it is?  It's such a thin line betweenholy and imitation -- and real imitation -- you know, toimitate on the level of the Tree of Knowlege -- it looksgood, but the end is death; it's just meaningless.  

	But the real imitation of G-d is V'hakehteh d'drachav --to walk in HIS ways.  the real imitation of G-d for real --you know I'm not doing it on the level of imitation, but forreal.  I can visit a sick person, mamash for real -- it hurtsme so much that they are sick.  

MISTAKING IMITATION FOR AUTHENTIC ORTHODOXY

	Do you know what's worng with most of the Jewishcommunity (I don't want to say anything bad) the orthodoxcommunity -- most of the time, it's just imitation.  You buykosher meat --you ask what the other one is doing.  Todaywhen you talk to rabbis [about questions of halacha] --without saying anything bad -- not Rav Moshe [Feinberg], butthe half ones, the half-baked potatoes, they always ask whatthe other one is saying.  When you go to Rav Moshe [Feinberg]
l2
[R. Moshe Feinberg, generally regarded as the pre-eminenthalachic expert of his generation.  R. Shlomo has at leastone very striking story (input, I think) of turning to himfor an halachic ruling.]
.p
l1
{start ms. p6}
                                 
he doesn't say to you, waht did somebody else say?  Who careswhat anyone else said.  And he says what the Torah says.  Hemamash knows the Torah.  You call up someone before, what didhe say?  Who cares, right. 

SHELACH MANOT AS A PARADIGMATIC GESTURE IMITATIO DEI:

	I just want to throw in one more thing:
	What is the most G-d--like thing?  The most G-d--likething is to give without receiving.  The Rabbenu shel Olamgives everything and never receives.  So on Purim, I canreach the highest imitation of G-d.  I'm sending shelachmanes
l2
[because, although by tradition each person sends a give toat least 2 others persons, no person who sends a gift has aguarantee of receiving one.  All gifts are dispatched at thesame time, after the morning service of Purim, so there is notradition nor even procedure for reciprocating gifts, as wedo in the world of the goyim. -- sa]
l1                                          

WEDDING BEDECKEN:  THE CHATAN BLESSES THE KALLAH 

	I want you to know the deepest depths;  I bless everyoneto get married to the right person: 
	When you get married, the first thing you do is coverthe face of the bride.  You know what that means?  Thedeepest depths -- I bless you -- Everyone knows that when youcover the face of the bride, the children come down fromheaven.  Mamash, the chatan blesses the kallah:  `I blessyou, I bless you to give without receiving.'

	I want to add something very special:
	You know why children, when they are born, keep theireyes closed for a few weeks?  Because they know their parentslove them so much, `they want to give me everything withoutme knowing.'  So mamash they keep their eyes closed.             

	What's the first sign of loving someone on a G-d level? I want to give everything to you.  I don't
.p
{start ms. p7}
	
want you do know.  I don't want you to know how much I loveyou.  I want you to know but -- I don't want you to know whatI'm doing for you.

	Listen to me friends: 
	When don't I want you to know what I'm doing for you? Only if I'm giving you something beyond preportion??  Listen,if I buy you two challas for shabbos, it's in preportion; Igive you a piece of chocolate, it's in preportion.  

	I want you to open your hearts in the deepest way:
	What is the most, utmost `non-preportion'.  It's whatChava is doing for her children, mamash, bringing them to theworld!  		Listen to me:
	Etz haDat, Tree of Knowlege, everything is inpreportion.  What's the fixing of Chava?  the fixing is,she's mamsh ready to -- G-d forbid, all women should livelong and happy lives -- remember, the Ba'al Shem Tov says,before Meshiach is coming, Chava is fixing everyting andchildbirth is not dangerous anymore --  basically the wholething is:  Chava is ready to die for her children.  
	Chava says to Adam, I'm dying, I want you to die withme. 	

l2
[R. Shlomo goes into this teaching ("Chava says to Adam") indetail in  B'nei Jeshrun (NYC) May 5-11, 1976, input sh76051a + =sh76051b:

"So he Medresh says, when Eve ate the forbidden fruit, youknow what happened to her?  She felt this absolute change. She felt I'm dying.  Might be maybe only be after a thousandyears, after 900 years, doesn't matter.  But she felt I'mdying.
And she came to Adam, she had nobody else in the world, shecame to Adam,  and she was crying, and she says, Adam I'mdying, I don't watn to die alone, I'm afraid to die alone. So if you remember Adam loved his wife so much, so he saysok, I'll also eat it, and I'll die also.  He says ok I'll diewith you.	" (R. Shlomo Carlebach from =sh76051a)]
l1

l1
So when children are born, they keep their eyes closed.  Themother doesn't want them to know, 'mamash, I'm ready to die.' 

ESTHER AS THE FIXING OF CHAVA:
L2

[RETURNING FROM THE BITTER AFTERTASTE OF THE FRUIT OF THETREE OF KNOWLEGE, TO THE SWEETNESS OF THE WISDOM OF THEHEART, THE COURAGE TO ADMIT ONE KNOWS NOTHING:]
L1

	Everybody knows the deepest fixing of Chava is Esther. On Purim it's the utmost wiping out.  If you remember,without getting too deep -- remember {HEBREW:}
.p
{start ms. p8}

CheT 'eTZ HaD'aT [sin of the Tree of Knowlege], G-d says toAdam, ha-MiN ha-'eTZ, from the Tree 
l2
[or: ha-Min, the consequence?  I do not find the phraseha_Min ha_'eTZ in Genesis Parsha 1, Sidra 2.  SOURCE?]
l1

the Gemorah says:  ha-Min MiN ha-TORaH MiNiYiN [TRANSLATION(apparently punning on ha-Min)  REFERENCE ___ ] -- where'sHaman written in the Torah?  The Gemorah says:  Because G-dsays to Adam, ha-Min ha_'eTZ -- did you eat from the Tree ofKnowlege?  So G-d says ha-Min ha_'eTZ -- Haman.  Haman is theTree of Knowlege.

	The Tree of Knowlege -- everything is in preportion. It's not only `good-and-bad' -- its `in preportion'.  It'sgood, it's good; it's fine, not so fine. (??)

HIDING:

	The Tree of Life is beyond preportion.  Can you imagine? The Ribbono shel Olam is hiding. [Cf. Heraklitus esp. Fr. ___{FNew44(5)sa} 

The Ribino shel Olam created the world in such a way:  Unlessyou want to see, you don't see. -- You can read the Bible andstill not know that G-d is there -- G-d is even hiding in theTorah.  Can you imagine how much G-d is hiding on Purim, thatHE took HIS NAME out of the Megillah?  There is no mention ofG-d's name in the Megillah.  Because on Purim, what G-d wantsto give is so much out of preportion, that the Rabbenu shelOlam doesn't even want us to mention HIS NAME.  The Ribbonoshel Olam is hiding.  ESTeR MiN ha-TORaH MiNiYin   -- whereis Esther hinted in the Torah?
.p
{start ms. p9}                              

Mamash the deepest torah -- the world is always learning??.  
v-ANoChi HaSTeR ha-ESTeR PaNaY, G-d is hiding HIS FACE -- [??we think it is ??] because G-d really wants to punish us. But on Purim we realize that G-d is hiding because HE wantsto give us so much.

l2
[On the concept of `hiding' Cf. Typecript #JW63A, "MiamiHiding", Talk delivered in Rabbi Labovitz's house, November1978, input =MiamiJW2.
There R. Shlomo develops the antithetic concepts of 'hidingfrom' vs. 'hiding-with', and then moves to the (synthesis)  
concept of `hiding-with `` '
 Cf. eg:

"I want you to know something very very deep.  What does itmean G-d is hiding, G-d created the word where is G-d hiding? Why is G-d hiding it's very obvious G-d created the world,you can see the world, which part of G-d is hiding?  Thatpart I don't know how to fix whtat inside which is...{et}Idon't know how to fix the world.  And when I reach that levelthen I don't know where G-d is, and everying in the world, inthe history of the world, in the history of us Jewish peoplewhere G-d was hiding because it was reaching to that pointwhere G-d was fixing that which is beyond the world."
                     R. Shlomo Carlebach from =miamiJW2   ]
l1

OK, what's the difference between the sun and the moon.  
l2
[In the name of the School of Chelm, as recorded in theirsacred record, A Tresury of Jewish Folklore:  Which is moreimportant, the sun or the moon?  The moon, because it shineswhen you really need the light. -sa]
l1

Everybody says it's clear as sunlight.  When the sun isshining - there's no hiding. [Cf. Psalm of David:___  "thereis no hiding from its heat"]  The moon, even when the moon isshining, you can also hide.  The moon is like a little bitthe light of hiding.  

	So you see what is is -- we'll go into it deeper -- justask?? you to think about it.  I want you to know the deepestlevel of: (is??) There's `hiding' and `beyond-hiding'.  Thereis hiding and `not-hiding' and then there's something: `it'sso close, I can't hide'.  I love you so much, I'm so muchaware(?) of you, you can't hide.
	You see:  The Fixing of Purim is the hiding.  Becausethis is the fixing CheT 'eTZ ha-D'aT [sin of the Tree ofKnowlege].  When everything is in preportion.  And beyondpreportion is already on the level of hiding.  I want to hidea little bit.  I want to do something for you so awesome -- Idon't want you to know.

	Then the Fixing of ShNaT ha-'eBUR [the leap year] whenthe sun and the moon get together -- the Fixing is -- I wantto share something awesome with you:
	Everybody knows:  ShNaT ha-'eBUR [the leap year], thefirst shabbos [in Adar I] is always PARSHAS TRUMAH .  TheBeis HaMikdash, v'ShiKaNTi b-TOKuN - MY Presence dwellswithin --
.p
{start ms. p10}

I'm so much one with you -- it's beyond hiding.  Becausehiding and not hiding is only when we are two -- when I'mmamash one with you -- there is no hiding or not-hiding.
	This is the whole idea of `preportion' and `beyondpreportion'.  

	I want to tell you something awesome, as simple as itis:  Let's say a child of 4 o4 5 can make a drawing, it's inpreportion.  A little girl of 4 or 5 can make a bracha, whynot.  For me, and for all the parents, whoever has children,you hear your child making a bracha.  Is it in preporiton orbeyond preportion?  It blows your mind, you can't believe it! I can't believe it.  

	I mamash want you to open your hearts in the deepestway:
	Everybody knows that Toras Nassan(?) -- what does everyyid bring to the Mishkan?  Why did you?? need Moshe Rabbenuto build the Mishkan?  What's it all about?  What did everyyid bring?  One NiKuDaH TODaH -- one good join?? that he has. Everyone has something very holy.  It's covered, it's hidden. Everybody has something holy.  How did Moshe Rabbenu buildthe Mishkan?  Every yiddele brought what was good about him. And you see what it is -- how do you get two people together? You don't match up what's wrong with them.  Because what'swrong with me and what's wrong with you -- we'll never gettogether, hopefully, unless we both are completely crazy.! [Or, equivalently, go to the Completly Remodeled Doeg E.Diner Singles Bar & Dico on Saturday night. -sa]
.p
{start ms. p11}

Let's get two of us together -- your good part and my goodpart.
	What's putting people together?  My good part and yourgood part should connect, right?  

A NOTE ON WEDDING - BEDECKEN:

	I want to say the same thing about people gettingmarried.  The first thing you do is cover the face of thebride -- you know what I'm sayting to her?  You know what I'mconnecting to?  I want to connect to that part of you whichis hidden -- the holiest part of you -- the deepest, holiestpart of you.

SHELACH MANOS

	Ok friends, here I want you to know something.  ShelachManos -- I'm sending you, not face-to-face -- I think youknow -- and let you know -- my good part is connecting toyour good part.
l2
[And that may be what's behind the tradition that of the (atleast) 2 shelach manot sent, one should be to someone who isnot a friend. -sa]
l1

	Ok now -- the thing is like this -- it's again [Cf.supra] TsChoK -- laughter.  
	I want you to know: I blow my mind over your littlegood-bye -- if I don't love someone very [much?] , then I sayit's [not(?)] in preportion.  
	But listen to me:  There is something which is reallybeyond preportion.  And then there is something only becauseI love you so much -- it's out or preportion.
	So I want to say something, a gevaldt:  
	Basically, ReCheT?? Amalek - to wipe out Amalek andMegilas Ester -- the Story of of Ester -- is out ofpreportion.  Because it really is! {FNew44(6)sa} 
That means, that what the Ribbono shel Olam wants to give uswhen we read the Megillah is so awesome, it's beyondpreportion.  And then, when you send shelach manos, it's evendeeper.  Suddenly, even that which is in preportion is

.p
{start ms. p12}

also beyond preportion.  

	You know: Humanly speaking, whatever we do, the Ribbonoshel Olam is doing.  
l2
[This is an expression of the principle (associatedespecially with Chabad, if I recall):  as below, so above. sa] 
l1

That means the Ribbono shel Olam is blowing HIS mind overevery little thing we are doing.

	You see on Yom Kippur it's in preportion.  I did 10averot, (sins), I did 10 mitzvot.  You measure it.  On Purim,after shlach manos the whole thing is beyond preportion.  

YOSEF HA-TZADIK:  BEYOND PREPORITION

	so listen to me:  Yosef haTzadik, basically everythingis in preportion -- a tzadik is in preportion.
	[If I rely on the Talmudic principle] SKhaR MiTzVah k'NeGeD HeFSeLeH [Profit of a mitzva against its loss;REFERENCE:  Pirke Avot:    ] then do I become a tzadik?  [Forexample] I have to figure out how much pleasure will I havefrom the avera -- 5 minutes -- it's not worth it;  if I do amitzva, I'll have pleasure everlasting; and I talked it overwith my psychiatrist,  and he also thinks if I bake?? amistake, Ill have to go to an analyst for 4 years,  and it'llcost me $50 an hour: and it's not worth it --  It's all inpreporition.

	Open your hearts: 
	When did yosef haTzadik become beyond preportion?  
	I want you to know basically that the master of beyondpreportion is David Macha?? Meshiach {transcriber: KingDavid, the Meshiach; but maybe instead: Meshiach ben David?}. 
	Yehuda -- Yehuda says to Yakov Avinu {HEBREW, NOTTRANSLITERATED:  REFERENCE: Genesis: 43:9  PARSHAT MIKETZ )ANokhi  A'RBNo Mi-YaDiY TVKShNO  I guarantee for my brother - you will receive him back from my hands -- and I'm ready togive up this world and the coming world for my brother --that is beyond preportion.
.p
{start ms. p13}
 
Lo YakhoL [Yosef] l'HiTaPeK, Yosef couldn't hold back[REFERENCE: Genesis: 44:1 PARSHAT VAYIGASH]. I want you toknow -- what Yehuda did is in the open.  He said to Yakov,I'm ready to give up Olam haBah , the world to come.  
	You know what Yosef haTzadik did with it?  Yosef is theemesa (true) Anti-Amalek because AYR 'aMaLeK NiNSaR ALeABiYiY ZaR'O SheL RaCheL -- Amalek can only be handed over tothe children of Rachel. [REFERENCE: Gemora??_____] Beyondpreportion.

	[Yosef must have thought] I'm going to tell them I'mYosef and I won't even say a word about being angry.  
	See: if Yosef haTzadik would say, "I'm your borther, andI forgive you, that would be a preportion.  Do you know whatYosef haTzadeik did -- instead of mking Yom Kippur, he madePurim -- he made Purim!  

	So I want you to know something awesome.  Who was thefirst person in the world who did something beyondpreportion?  Beyond.  When Rachel gave over the simonim --the signs -- to Leah 
l2
[REFERENCE:  A Midrash??, which R. Shlomo often discusses, that Yakov suspected that Laban would trick him at hiswedding, so he had arranged with Rachel that she would give asign when he came to the marriage tent at night; but Racheltook pity on Leah and gave her the signs, so should couldmarry Yakov and not not have to marry Esav.]
l1

-- it's beyond preportion.

	Again, I want you to know something so awesome:  
	Why did our holy Mother Rachel die when she hadBenyamin?  Because, I told you, to die for a baby is Beyond - the greatest fixing of Chava is that's she's ready to diefor her baby.  She told Adam 
l2
[as soon as she ate the forbidden fruit and realized that,although she was mortal, which felt to her as if she weredying -- Cf. R. Shlomo, loc. cit. supra: =sh76051a ] 
l1
die with me.  So the real fixing of Purim is only fromBenyamin, which is a gevalt sh'b'gevaldt {FNew44(7)sa}
- because Rachel died for Benyamin.  So Benyamin is theMaster of the 
.p
{start ms. p14}

deepest doing.  Something beyond preporition -- beyondproportion.
	So in a crazy way, I want you to know, this month [AdarI, I think] is Benyamin.  Purim?? is Benyamin.  The month [ofAdar, in a leap year Adar II is considered the 'real' Adar]is Yosef.  Bascially everybody knows -- Purim is over atsunset.  Every YomTov [ends at sunset].  So why is Purimuntil the next morning?  
l2
[I'm not clear to what tradition this refers; though it's adarned good thing, with everyone drunk.]  
l1
Because suddenly the Beis haMikdash, everybody knows, thetime was until the next morning. 
l2
[I think the reference here is that the fire for theafternoon burn-offering, which  burned all night, and theashes were removed in the morning.  Lev. 6:1, Siddur, Shaharit.]   
l1
This is again Yehuda. 
l2
[Don't catch this reference.]
l1

	REB LEBELE ERGER ( EGER ? ) says:  On Purim, during theday it's Yosef-Rachel.  After I get drunk -- after I sendshelach manos -- it's Yosef and Yehuda together.
	Do you hear what I'm saying:  Yosef haTzadik is mamash??blowing over that which is really mind blowing -- the BeisHaMikdash.
	Do you know what Yehuda brought down to the world? What's the Beis HaMikdash all about?  Waht happened in theBeis HaMikdash?  Why am I so broken?  I come before theRibbono shel Olam so broken because I did 100 million averot. Suddenly the Bais HaMikdash was dear?? to me.  
	Reb Nachman says:  one time in my life I put on tfillin;one time in my life I did someobdy a favor --  and suddenlyit's beyond preportion.  On a preportionate level, I'm acreep.  On a beyond-preportionate level -- the Gomarah says,Tsuva is bi'ReG'aA ChoDI, b'Sh'aTa CheDA -- one minute, onehour, for one second I can reach heaven. {FNew44(8)sa}
.p
{start ms. p15}                                                 

Beyond preportion.  Becaus everyone knows a tzadik has towork 1000 years and he reaches a certain level.  Here I'm alittle Ba'al Tchuva and I did one mitzva, and I'm alreadybeyond preportion? {FNew44(9)sa}   This is what the BaishaMikdash is all about.  Mamash beyond proportion.

	Ok, listen to this: 
	Why was the whole fast of Purim?  Ahasherus made?? afeast because Haman figured out that it's more than 70 yearsthat the Beis HaMikdash is not rebuilt -- that means, we'llnever build the Bais HaMikdash again, will never go to EretzYisrael.
l2
[This Midrash is discussed in detail in Kitov, The Book ofour Heritage.]
l1
	Our connection to Eretz Yisrael is beyond preportion --it's not normal.  It's not normal for a people to be drivenout from their land for 2000 yearas and come back.  Itdoesn't make sense.  Our whole connection is beyondpreportion.

	So here I want you to know:
	Everybody knows:  Yosef haTzadeik is the king outside ofEretz Yisrael.  Yehuda is the king in Eretz Yisrael.
l2
[Cf. eg the prophecy of Jacob, assigning kingship to thetribe of Yehuda, Genesis: 49:1 parshat Vayechi]
l1
Because Yehuda is the master of blowing your mind -- 
l2
[This is clearly a traditional teaching, although traditionalrabbinic literature may not have phrased it precisely thus. The reference may be to Yehuda's extraordinary admission ofresponsibility and fault in the episode of Tamar (Genesis:38)
l1
not over everything which is beyond preportion, but over thesmallest.  
	Basically Eretz Yisrael is a proportion.  It's a land, it's a house.  
	Rebbe Nachman say:  it's a land like every land, it's ahouse like every house.  
l2
[REFERENCE AND CONTEXT??:  Obviously R. Nachman did notintend this remark at face value, for all that he did notstay long in the land of Israel (escaping from Akko when itwas under siege) after he reached it at such risk and withsuch difficulty.]
l1
	When I see Dari telling me over one pasuk (sentence) inChumash, why shouldn't she say it?  She's 8 years old -- shecan't do it?  I blow my mind. 

	If you love your borther so much that you are ready togive up this world and the coming world 
.p
{start ms. p16}

IF you love them that much, then you can blow your mind overevery nekuda tora (transcriber: good point. [or: point ofTora-sa]).  So I want you to know, in a cerain way, beforeshelach manos, everybody knows, the Beis haMikdash wasdestroyed because of SiNaT ChINuN [causeless hatred: traditional teaching from Talmud] - because we didn't loveanother.

	I want you to kow the deepest depths:
	*When we read the Megillah, we wipe out Amalek.  When wesend shelach manos, we build the Beis haMikdash.*

	So there's two kinds of laughter. [Cf. this document,supra.]  There is the laugter which is beyond proprotion,which comes from  Kuf, Kodesh (holiness).  Mamash, I imitateG-d.  
	But I want you to know about the other kind of laughterthat doesn't come from any imitation.  When [R. Shlomo'syoung daughter] Nechamela makes a bracha, so I blow my mind - not because she imitated me.
	Reb Levi YITZAK u'(??) BERDITCHEV sees the ba'al haGolah(wagon driver) putting on t'fillin and taking care of hishorse.  It blows his mind.  It's not that the imitation is sogood.  
l2
[REFERENCE:  Evidently  to a story of REB YITZAK BERDITCHEVwhich R. Shlomo must often have told, but I don't know thereference.]
l1

	And here I want you to know the deepest depths:
	Amalek comes to me and he says to me -- your wholeYiddishkeit is just imitation.  You don't mean it -- don'ttell me you mean it.  ASheR KoRaKa b-DeReK 
l2
[REFERENCE:  Deuteronomy?? -- , lit. 'who met you on the way'with traditional commentary reading 'cooled', as in coolingthe religious ardor of the people to whom the 10 commandmentshad just been revealed.  Hence for R. Shlomo the figure ofAmalek, traditionally defined as the paradigmatic opponent ofthe Jewish people, becomes a very sophisticated force thatsubverts authentic Jewish observance, without confronting itdirectly.] 
l1
you cooled me off on the way.  [One can imagine that Amaleksays:] "You really want to keep shabbos?  Inside you don'tbelieve in it anymore.  You tell me you believe in G-d?  Youjust pretend because your father was a Rabbi, your mother{FNew44(10)sa}
l1
.p
{start ms. p17}

was a Rebbetsin, so you are going to say you don't believe inG-d?  It's just good imitation."
	Imagine [per impossible]  I would walk up to the BoboverReebe and I would say to him, you don't believe it yourself,you are just imitating your father.  What an imitation! right, unbelieveable; biggest comedy in the world, makes youlaugh.  
	But you know what I'm saying back to him [Amalek(?)]: it's a gevalt imitation, but it's for real.  We are allimitating Avraham, Yitzak, and Ya'akov.  MaTaI YaGI'YI M'aSIL'M'aSe? AVOTI, "when will my deeds reach the deeds of myfathers"  [REFERENCE?]

	I want my children not to only imitate, I want them todo better -- to imitate my father.  It's for real.  Ok,what's the acid test?  To laugh at a comedy, a good comedian,you better give a little show for 20 mintues.  The BobovRebbe [to imagine an example] says - it's a good beginning,it's all an imitation, let's see something.  
	If I believe that Dari is imititing me when she makesthe bracha, so I'll keep goy??.  Let's see how much she'simitating.  But it's for real.  She says B'ruch Atah -- andI'm already out of my skin.  So you see what it is -- shelachmanos, I'm sending an apple and a piece of cake.  If I saythat I'm sending shalach manor beause I'm imitating lastyear, you better do something good, right.  IF this is forreal, blow my mind.  On Purim, I'm not learning, I'm notshowing off.  I'm not learning at all, one word.
.p
{start ms. p18}

	And here I want you to know the deepest depths.  What'storah sh'ba'al Peh (the oral Law).  How do I add to theTorah?  If I blow my mind over every word of the Torah, overevery letter.
	Why is Rabbi Akiva the emedik (true) to me?? torahsh'ba'al Peh.  Remember Rabbi Akiva is the real fixing ofEssav, of Amalek --
l2
[REFERENCE?  To the fact that Rabbi Akiva was the descendentof converts?]
l1
	What's the difference beween real learning gemora andhalf-learning gemorah?  You know, I don't want to sayanything bad, I'm going to places where they have Talmud,advanced Talmud.  They don't blow their mind over the Gemorahof Rashi, Tosofos [Tosofos (pl.) = the Commentators].  Theyare learning it.  Because with the Tree of Knowlege,everyting is in preportion.  I'm learning it, it's good, it'sfine.  What happens here, not me personally, you and I, whenwe are learning gemorah?  It blows my mind.

	V'YaTzA Y'aKoV M'BAeR SheV'a "And Yakov went out fromBeersheva" [REFERENCE: Genesis 28:10 = Vayetze(1) [ParshaVayetze, Sidra 1].  How did all the Rebbes make up so manytoras on one pasuk?  It's beyond proportion -- beyondproporition.  
	
ONE CAN AND SHOULD ADD `ORAL' COMMENTARIES TO THE WRITTENTORAH; BUT THIS CAN ONLY HAPPEN (THROUGH 'INSPIRATION'), IFONE IS 'ATTUNED' TO THE WRITTEN [CHUMASH] TORAH.  SAD TO SAY,GOYIM AIN'T.

	Remember, we learned it 1000 times, all the Rebbes say,the world [ie, the goyim; the (non-Jewish) nations (of theworld)] knows the Bible for 2000 years, over 2000 years.  Andthose 2000 years they would have come up with one goodcommentary.  Say something, you know why?  Because they don'tblow their mind over it.  
	I'm blowing my mind, because I love the Torah so much --I blow my mind over every word.  For 2000 years, and onlymost probably one-tenth [of the Jewish commentaries that havebeen made of the torah] is written
.p
{start ms. p19}
 
down.

	DiVRI ChIYM (?)) - a little Sefer (book) -- littleTraehle -- the SAMZER REBBE would say torah at shlosh shudis(3rd meal of shabbat) sometimes for four, five hours.  Canyou imagine how much he put in?  And the holy ZIDICHOVERwould say shalosh shudis -- eight hours!  How much is writtendown.  Maybe 1/100 of what he said.  Imagine Meshiach iscoming.  All the toras would be -- 

	Listen to this:
	The first emisa tora sh' ba'al Peh Yom Tov is Purim. Pruim is both Torah sh'b'KTaV (written Torah) is blowing mymind.  And tora sh'Ba'al Peh is blowing my mind over everyword -- over every word.

THE PLACE OF PURIM IN THE CONTEMPORARY WORLD OF TODAY:

	I'll tell you somthing -- this is for real.  Withoutreally saying anything bad about people -- I talk to yiddenwho are not really with it.  What don't they like?  Sukkosthey like.  They don't sit in a succah, but they think it'sbeautiful.  Chanukah is beautiful.  What can't they stand? Purim.  Ask around. {FNew44(11)sa}
They think Purim is a ridiculous story. {FN44(11a)sa}
-- the whole thing is ridiculous.

	This is the acid test -- are you not?? emunah (faith). Are you blowing your mind over every word of the Torah?  OneRabbi said to me -- a Professor of Judasim at the Universityof Judaism in Los Angeles.  I was saying something aboutPurim; he was sweet. Ater he heard the Torah, he said, 'Youwon me back; Purim has a different light for me now.'  He wasmamash sweet.  He said to me, 'Until now, I didn't likePurim.  The story is ridiculous, the whole thing isstupid.'{FNew44(11b)sa}
.p
{start ms. p20}

And you know what it is -- gevalt.  If you don't blow yourmind over every word of the Torah, you can't stomach Purim.
Because Amalek is still having a hold on you.  And the wayAmalek is having a hold on you -- he says to you -- Be honestwith me, you don't believe it yourself, you are justimitating.  And also he says, what's there to blow your mind. Sweet, right.  It's another religion.  Did you studycomparative religion?  Whatever the Jewish religion says,whatever you can find in it, other religions say it too.{FNew44(12)sa}
	Imagine, I love this girl very much.  She writes me alove letter.   Then someone else comes and says I got a ltterform this girl, the same words. Same thing, right;  you wantto know something -- do you think you are the only one shesends a love letter;  she sends 10000 a day. {FNew44(12a)sa} 
YOu think G-d is revealign something to you?  G-d isreavaling it to every Schmedrick who fasts fo 3 days andmeditates. {FNew44(12b)sa}
He has the same revelation.  It's beautiful.  I think it'svery beautiful.  It shows the unity of the world.  What areyou doing on Purim?  What are you doing on Purim?

	I want you to know something.  On Yom Kippur I'mstanding before G-d and I say, Ribbono shel Olam, I'm sorry Idid every?? wrong.  Promise I'll do good.  You know, on PurimI'm not even talking about my mistakes.  I'm standing beforeG-d.  On purim, I realize my Fixing is not, not-to-do-averot-- there is no way of NOT doing averot. {FNew44(13)sa}
.p

{Start ms. p21

there is only [one] way of fixing them -- you blow your mindover every mitzva.

	You know, if I didn't love someone, there is no way ofloving them or being with them.  I have a connection to them. Imagine, I'm married to this girl; I'm really in love withher; sure, I hurt her feelings every day, ___ not, how could I not;  I say, listen, I hurt your feelings 10 times, youhurt me feelings 10 times.  This [is like] Yom Kippur; what's the fixing; we go to a marriage counseolor or weorganize our act, we get our acdt together;  we won't hurteach other.  
	That's not the point:  Blow your mind over each other,it's the only way.

	You see, I blow my mind over Megilas Ester -- like thisProfessor of Judaica says, it's a stupid story, right. Unless you blow your mind over stories.  Someone told me,Megilas Ester is a very cheap romance.  You know he's right: 	*If you don't blow your mind over every word of theMegilah, what's the megillah?*  
	You have to blow your mind over it.

	I want you to know something so deep: You know: 
	*If you don't blow your mind over it, then G_d's NAME isnot mentioned in the Megilla.*

	You know, I remember telling you: 
	The highest Megillah reading I ever heard, was the firsttime I heard the BOBOVER REBBE reading Megillah.  You'll tellme that G-d's NAME wasn't mentioned in the Megillah?  It waslike SHEM HAMIFORASH (G-d's secret NAME)
.p
{start ms. p22}
 
on Yom Kippur.  Mamash.  I couldn't believe that a humanbeing could read the Megillah with so much holiness. Gevalt. the BOBOVER came [to New York, as a refugee from Europe]before Purim, then Shabbos, then Sunday night and Monday wasPurim.  My brother and I couldn't believe there was such aMegilla reading like this.

	And here I want you to know something so deep:
	When I listen to the parsha every shabbos, if I miss oneword, it's also Ok.  By the Megillah, if I miss one world,the the whole thing is bad.  I missed it.  
l2
[REFERENCE:  (Cf. eg Kitzer Shulhan Aruch, 141:13)
It is that for that reason that the orthodox are scrupulousabout pausing in the reading and then quieting the noise uponevery required interruption.  But the Reform just makes lotsof noise and call it a mitzva.]
l1
You know why?  Because if you blow your mind over every word,you don't want to miss one word.  
l2
[I've elsewhere input R. Shlomo's Purim story of the time hegot drunk whilst schnorring for a bear whom he had by thetale.  Apparently he was still a yeshiva student, andchallenged one of the leading rabbis, that he could give ateaching on any word in the Megillah.  The Rabbi picked theword VYHI ("and-it-was") , which is the first word inMegillat Esther, and, being less freighted with historicaland theological meaning that your average or even belowaverage noun,  has presumably not been the subject ofnumerous learned commentaries.  R. Shlomo immediatelydeclaimed "Woe (Vey) unto those who say [merely anAmericanized] "Hi" [instead of a proper Jewish shalomaleichem]; and the bear got married. 
[REFERENCE: _____.]
l1

If I read a business letter, and know how much Coca-Cola weordered, I send them the order,   If I get a love letter, ifI miss one owrld, I read it again.  If I miss one letter, Iread it again.  Becuase I blind [sic] my mind so much

	And here I want you to know something so deep:
	Why do we hate each other?  Why is the Beis haMikdashgone?  When you love each other in preportion, then Imeasure, are you good,  are you bad;  I think you're bad.{FNEW44(14)sa}
  But if one Jew loves the other beyond preportion, then Iblow my mind over every little thing you do.  Ok, you are theworst Jew in the world;  you tell me that one time in yourlive, you fasted Yom Kippur -- you blow my mind.  
	*What do we know?  What do we know about every Yiddele?*


	So if you remember, we were learning:
	V-YaKaHaL MoSheH -- Moshe Rabbenu gets all the Yiddentogether. [REFERENCE:  EXODUS, PARSHAT VAYAKAHAL(1) (Exodus35:1) 
.p
{start ms. p23}                    

He tells them about shabbos -- them them about building theBeis HaMikdash.  and if you remember, the parsha KITESAH, theportion of the Golden Calif, is right in between.  Everybodyis asking, basically -- the Golden Calf happened to us, sadlyenough, BEFORE G-d told us about the building of the BeisHaMikdash.
l2
[Cf. eg Nechama Leibowitz on parsha Terumah (1) for adetailed review of this discussion; many commentators arguethat chronology must be reversed, that the episode of theGolden Calf must have occurred before the building of theMishkan.]
l1
All the Rebbes say the same thing -- if we would read parshasYITRO -- when we stood on Sinai -- and then we would read thenext parsha, about building the Golden Calf, we'd die fromshame.

	So therefore, the Ribbon shel Olam in HIS utmost mercy,first told us abou the Fixing.  MaKDIM ReFUACh L'MaKheH,medicine before the sickness.
l2
[REFERENCE:  It is often said in traditional Jewish religionthat heaven sends the remedy before the disaster strikes. {FNew44(15)sa} 
l1

So we read two portions, TERUMAH and TETSEVAH, we read aboutthe building of the holy Temple and then comes the portion,KITESA, we build the Golden Calf, and then VAYAKEL.

	I want you to know something so deep:  
	You can put people standing next to each other, but tomake "one"?? bit?? of them, you can't.  Only G-d can do that. I can stand next to a girl for 100 years and I don't love her-- not because I don't want to.  You can't force yourself tolove someone.  To be close to another human being is a giftfrom heaven.
	You know what Amalek says to you?  Amalek comes andsays, the whole thing is a fake, right?  The whole thing is afake --you really think you love someone?
.p
{start ms. p24}

It's all a fake.  You keep shabbos out of imitation, you loveyour wife out of imitation, you love your children out ofimitation.  Everything is imitation. Nothing is real.  
l2
[Like "vanity of vanities, all is vanity" ?  {FNEW44(16)sa}
l1
What you really want, you'd like to go out and have a goodtime, kill people, rape girls, what else is there in life,that's the only good thing availabe.  
	That's what Essav said, that's Essav talking.  Look atthe whole world -- it's Essav.  Essav is still strng.  He'sunbelievably strong.  You sit in Jerusalem 
l2
['sit' in the Hebrew sense, to dwell]
l1

and you think Essav is already out of order.  But he's stillgoing strong.
	You see, we are not wiping out Amalek on Yom Kippur --we are wiping out Amalek on Purim.  I say to Amalek, heybrother Amalek, you're worng!  I want you to know, it's forreal.  Yes, I'm imitating -- and you know  Kuf is for Kodesh(holiness), the real holiness is I'm imitating G-d.  But frominside, in the most hidden way.  
	It's so deep, you can't see it.  On Purim, everything ishidden and so deep.
	I say to you, How are you, but do you think I'm thinkingof 'how are you' -- I'm thinking of G-d.
l2
[More obviously, in the Hebrew expression of greeting, Mashlom-cha, where it is said that Shalom is one of the "names"of G-d]
l1
A HASIDIC JOKE

	Remember the famous story -- one of the biggestChassidim of the Ba'al Shem Tov met this great Rabbi, aMitnoggid, they walked togher, talking and learning.  So hesaid to him, I'm going to the Ba'al Shem Tov (or [maybe thisstory was told of] the Mezricher Maggid, I don't rememberwho) {R. Shlomo's parenthetical comment}.
.p
{start ms. p25}

He said to him -- you are such a big gaon 
l2
['genius'; more precisely, the non-hassidic (Litvak,'mitnogged') term for one pre-eminent in Talmudic learning]
l1
, you know so much, you have to go to a Rebbe 
l2
[Rebbe:  hasidic term for one pre-eminent in Jewishmysticism, with particular emphasis on its applications-sa], 
l1
are you crazy, you are wasting your time.  So he says to him,you know what a Rebbe teaches us?  To read minds.{FNew44(17)sa}
So the mitnogged 
L2
['mitnogged': Lit. 'one who is against'; pejorative hassidicterm for their 18th-century "Litvak" opponents] 
L1
says -- what am I thinking of right now.  So he answers, 'youare thinking of G-d'.  The mitnogged: Hah, you're wrong.  Sothe hasid answers, what, you are not thinking of G-d, youbetter go to my Rav.  You better go.  You mean you learnToRah your whole life and you're thinking of something else?

	You see, Amalek comes to you and says, everything is afake.  So I say, you know something -- I'm talking aboutAhashvereus -- you think I'm talking about Ahashverus, I'mtalking about G-d.
l2
[Reference is to the tradition that, although no term forDeity occurs in the Book of the Esther, the word 'the King',which ostensibly denotes King Ahashverus (Xeres), reallyindicates the Deity.  Accordingly, the word 'ha-Melech'receives special emphasis in the chanting of the Megillah. sa]
l1
I mention the 10 sons of Haman and you think about talkingabout the 10 sons of Haman?
l2
[That reference I don't get.]
l1
	Here I want you to know something so deep:
	What's Yerushalyim all about?  It's so hidden.  It lookslike a city.  Looks like Stves?? -- it's mamash Yerushelayimshel Ma'aleh (Jerusalem of the Upper Spheress).  You walk inYerushalyim and you think you are walking the this world --your are walking in another world.

	Remember, REB LEBELA EIGAR says that: Basically Purim islike Shabbos.   
	Without getting involved in the depths:  Shabbos lookslike any other day.  But you know what shabbos is?  It's likeMegillas Esther.  It's not Wedenesday, it's not Thursday,it's not from this world.
.p
{start ms. p26}

	So listen to me:  
	Here's the world of the sun.  The sun sets[transcription sic; but probably  'says'] , everything is to 
be clear.  The moon comes and says, I want everything to behidden.  I want even?? light, which is still hidden, the ORha-GaNUZ (hidden light).  Then come the(?) leap year, and Isay, I want you to know something, that means if it'srevealed, it's still hidden.  And even if it's hidden, it'sso clear, it's beyond hiding, beyond everything.

	I want to share something also with you:  Everybodyknows:
	Pesach Sheni
l2
[Cf. =sh76051a + =sh76051b, R. Shlomo at B'nei Jeshrun, NYC,May 11, 1976; a teaching focussed on Pesach Sheni, the dayset by Moses for observance of the Seder by those who onPesach had been disqualified from observing it in virtue offulfilling the mitzva of caring for a dead body.  Bytradition, applied especially to those who had carried tobones of Joseph from Egypt toward Israel for reburial, bytradition in Schechem. -sa]
l1
after it's [the Seder is] over and I'm crying gevalt, I lostit, gevalt I lost it.  
l2
[Because Pesach is the one feast which, according to theChumash, all Jews are required to keep,  upon pain ofexplusion.]
l1
So the Ribbono shel Olam gives me another chance.  PurimKatan [the day in Adar I on which, were it Adar II, Purimwould occur] is something else.

	I'll tell you someting very deep:
	If I love a girl a little bit: I take her out,  I reallyam so glad I met you, I had an unbelievable time.  If I loveher the most, I blow my mind before I meet her -- I blow mymind. I want you to know: Purim is one holiday that 4 weeksbefore is Purim Katan -- I'm already blowing my mind.  4weeks before
l2
[Transcriber's marginal note (if there's 2 Adars).  
Of course, this point is weakened by the fact that PurimKatan occurs only in a leap year.
That is, we only have Purim katan in Adar I, and we only haveAdar I when we have 2 Adars (which is the defintion of a leapyear).  {FNew44(18)sa}
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Succos is nothing -- maybe you begin to learn {FNew44(19)sa}
-- it's in preportion.  You not what Purim Katan is all about-- 4 weeks before, I'm blowing my mind.  

	So here I want you to know something so deep:
	Learning torah sh'b'KTaV, the written Torah -- learningChumash, the learning is in proporiton.  When I'm(?) learningGemorah [Talmud, termed the `oral torah' because originallyit was transmitted only by oral tradition] you have to learnday and night, non-stop.  Then it's deeper than anything. because torah sh'ba'al Peh is for blowing your mind; [it's,like,] something else.

{start ms. p27}

	Remember the ISHBITZER tora:  Everyone who built theBeis haMikdash, they could come and all fit.  Everyone fit. Besacially, hundreds of people were working on the Mishkanand suddenly it all got together.  So the Ishbitzer said, theYiddele who was builidng the Kodesh k'doshim (innermostsanctuary) was thinking, gevalt, I wish I would be as holy asthe yiddele who put nails in the ChOTzer (courtyard).  Andthe yiddlee who was putting in nails in the ChoTzeR wassaying, Ribbono shel olam, I know I don't even deserve theChoTzeR, but I wish I could be as holy as the yiddle who'sbuilding the holy of Holies.  Every yiddele is blowing hismind over what the other other yiddele is doing.  You see, ifyou blow your mind -- what do you know!
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['What do we know' is one of R. Shlomo's central teachings --that we can never know enough to judge negatively theholiness of another Jew, and can not judge religiosity byappearances.-sa] 
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	I want to share something awesome with you, the firststory came to me about blowing my mind:  
	In the days of my father -- I haven't seen him in manyyears, there was a person who was a real playbody -- I tellyou, Meshiach is coming, he'll be the playboy for theMeshiach.  I've never seen him with a girl twice, b'ruchhaSHEM .  He lives around my corner, always with someone elseand each time introduces her to me as the "love of my life". And mamash "we're getting married nexte wee." (I know himalready -- good!)(??)  His name is Mr. Green, OK?  I see himespecially after shabbos when he comes around.  Listen to me: for the first stime in my life, I have the privilge of seeingMr. Green 3 times with the same girl.
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{start ms. p28}

It's already a sign that Meshiach is coming.
	Then one day, I see him alone.  That's alsounbelieveable.  Brother Green, what happened?  He says to melikr this:  
	Remember that girl you sae me with, he says to me, youknow I love her very much.  You know she's not Jewish --believe me, you know it took a lot out of me, but I decidednot to marry her.  
	Unbelievable --  A yid who doens't know anything,doesn't keep anything, then on Yom Kippur he walk in for 5mintues -- that's his Yiddishkeit. -- Mr. Green, that'sunbelieveable, what made you decide not to marry her?  
	He says, I tell you something, you know I'm not superreligous, he says, I [am] an orthodox Jew because I go toyour synagogue (He came in for 2 mintues).  He says, I'm anorthodox Jew, but I'm not super-relgious.  But every Fridaynight I make kiddush.  Now listen to this -- if I marry anon-Jewish girl, she wouldn't know what kiddish is.  
	What is Mr. Green's kiddush?  He doesn't read Hebrew. He doesn't make kiddush.  He just drinks a lot of wine.  I'msure he's drunk every Friday night.  He doesn't know.  Heknows, every Friday night you drink wine.  Let me ask you,waht is there that that non-Jewish girl cannot understand?  Ican explain kiddush to every person in the world.  What isthere not to understand.  
	But you know what -- inside, Mr. Green blows his mind --Kiddush -- he knows he's drinking wine -- it's Shabbos.  
	See, this is mind blowing.  You see, it's not inproportion, because in proportion he [merely] drinks wine. Mazel tov.
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{start ms. p29}

You see, the MiShKaN was built for those little things --every yiddele has one thing he's blowing his mind over. Every yiddele has one thing which is out of proporition.
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[Elsewhere R. Shlomo, esp. when speaking of Rebbes, using theterm 'speciality'; as when he speaks of a rabbi whose specialmitzva was, on shabbos evening, to eat the eye of the shabbosfish, to recall the eye of heaven.]
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	I want you to knwo something so deep:
	In PARSHA PIKUDEI, Moshe Rabbenu, even Moshe Rabbenu,cannot put the Mishkan together.  Can you imagine -- he'strying 150 times.  The Midrash says he tried 150 times and itfell apart .  Because -- I want you to know something -- yousee, obviously, when the Mishkan fell apart, each time itfell apart it was like ChURBaN BeIT HaMiKDaSh, destruction ofthe holy Temple.  Can you imagine what Moshe rabbenu wentthrough, each time it fell apart?  Mamash, Churban BeisHaMikdash.
	I want you to kow something very very deep:  Because toknow how much every yiddele is blowing his mind over onething in the Torah -- only Meshaich knows.  It's even toomuch for Moshe Rabbenu.  [REFERENCE?]
	I want ouy to know the deepst depths:  Moshe Rabbenudidn't come into Eretz Yisrael.  Remember, I told you before: eretz Yisrael is mind-blowing.  So basically, Moshe Rabbenu - Torah sh'b'KTaV is so many words, so many letters.  Torahsh'ba'al Peh is mind-blowing. 
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[Because oral torah, by definition is intutitive-creativeinterpretation of written Torah, from which one starts as agiven.]
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And what is it both together -- both togther is eretz Yisraeland Meshiach.  So can you imagine how much Moshe Rabbenu wasdavening, crying his eyes out -- that he should be ZoKhaH,privileged, to the mind-blowing connection of Torah sh'b'KTaVand the torah Sh'ba'al PeH.
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{start ms. p30}

	Yom Kippur is a Ta'aNIT (fast).  It does not say that onYom Kippur you have to cry.  DiVRI ha-TzoMoT v-Tza'aKaToM(fasting and crying).  To have to do tsuva -- yelling likecrazy.  Do you know what DiVRI ha-TzoMoT v-Tza'aKaToM is? It's Moshe Rabbenu crying.  Because eveyrone knows that MosheRabbenu is Purim.  Moshe Rabbenu is fighting Amalek[REFERENCE:  Exodus:    ].  Aharon haCohen is Chanukah 
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[REFERENCE:  presumably because Chanukah commenmoratesrekindling the Menorah in the Temple], 
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Moshe Rabbenu is Purim 
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[ because the theme of Purim is the conquest of Haman, Hamanis regarded as an incarnation of Amalek, and Moshe Rabbenuwas the Jewish leader at the time of the battle againstAmalek, and then received the command to blot out even thememory of Amalek -- hence the tradition that one who hearsthe Megillah blots out the name of Haman, when it is read,with noise]
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	Do you know how to fight Amalek.  Do you know what RebbeNachman says:  Everything from here to my head; reachingbeyond is with my hands.  
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[REFERENCE to passage in Exodues where, when Moshe raised hishands above his head, Israel prevailed against Amalek.]
l1
	I just want to put it in different words:  Everything isin preportion with  with my head.  Blowing my mind, reachingbeyond, is with my hands.  So mamash, I should say, Ribbonushel Olam, give me the privilege of blowing my mind.  It'snot just doing tsuva. {FNew44(20)sa}
DiVRI ha-TzoMoT v-Tza'aKaToM.   It's fasting and crying. Gevalt, gevalt.

	I want you to know:  
	According to halacha, when I see a poor man, I don'thave to give [tzdaka] if I just gave.  Everything is inproportion.  On Purim, it's KoL ha-PoShaT YaD NoTaNIM Li,everyone who sticks out their hand, you give them.  
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[REFERENCE:  Kitzer Shulchan Aruch 142:3 "[On Purim] whoeverputs out his hand and begs, should be given alms."]
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Do you know why?  All year round(?) when I see a poor man, Ithink it's a mitzva to give.  On Purim, what's my answer toAmalek.  Amalek says, do you really mean it.  We imitate.  DoI really mean it?  If I see my brother needs something, am Ilooking up in Shulchan Aruch 
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[Codification  of what is taken by rabbinic consensus to bethe halachic principles of Talmud] 
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if I give or not?  Purim is KoL ha-PoShaT YaD NoTaNIM Li, Isee a poor man, I can't control myself [to not give] -- can'tcontrol myself.
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{start ms. p31}  
INPUT OF #ew44 is continued as =sh_ew44b






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