;.cR. Shlomo / Adar I 1986 / Continuation of =sh_ew44a
;.l1,6,60,66,1,0,10,70,192,2,15,20,25,127,10,0,
;.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,
;.l6,6,90,193,2,12,18,24,127,6,1,
;.l7,17,124,192,2,34,127,17,2,
l6
.h2, =sh_ew44b -- (Cont. of =sh_ew44a) < ew44 ms. pp31--)  R. Shlomo Adar I 1986
.h3, All copy-rights reserved, R. Joshua Witt, Jerusalem
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THIS DOCUMENT IS A CONTINUATION OF =sh_ew44a; FOR EXPLANATORYNOTES SEE THAT DOCUMENT, p1
R. Shlomo Carlebach, teaching on Adar I, 1986.
Place, precise date, of teaching not given
Transcribed by EW (ms. #ew44, pp67, handwritten)
Input sa, HaOn, 2/95 
=sh_ew44a is input of pp1-30 incl. of manuscript
CONCEPTS: (=sh_ew44a + =sh_ew44b) 
`hiding', `beyond proporition' `imitation'
LEVEL:  I'm still inclined to term this 'mid-level', but it'srather wide-ranging -- an application of the concept 'beyondproportion' (Cf. Kierkegaard's 'leap of faith') to a widerange of topics 
-----------------------------------------------------------
Editorial notes:  ((  )) sets off a word that occurs in thetranscript, but is better omitted

-----------------------------------------------------------
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[SUMMARY:   The letter of the month of Adar is  Kuf 
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[WHY KUF NOT  Kaf?]
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 , which can be taken (negatively) to stand for monkey, or(postively) to stand for Kodesh, holiness.  
	The monkey is the paradigmatic imitator, and orthodoxy"within proportion', ie on the rational level, can be seen asimitation.  
	Purim represents overcoming Amalek, who is in a sensethe paradigmatic antagonist of the Jewish people, and tendsto be given the role of the Accuser; hence (with R. Shlomo)of the mocker of Jewish religion.  Hence R. Shlomo imaginesAmalek 
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(or more precisely, paradigmatically attributes  to himthe anti-orthodox role of) 
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mocking halachic orthodoxy as mere imitation.
	Purim is also the transcendence of rationality (from thePurim tradition (Cf. Kitzer Shulchan Aruch 142:6) that oneshould become intoxicated to the point that one can not tell 
(or  in R. Shlomo's infinitely more useful [hassidic?]interpretation, transcends) the distinction between Haman andMordechai.  (The Kitzer Shulchan Aruch 142:6 makes it clearthat one who gets drunk disgracefully {FNew44(q)sa}   --ought not drink much -sa) Halachic practice, like mostlearning, may start as rational, proportionate imitation; butwhen it transcends rationality, moves `beyond proportion', itbecomes "for real". -- sa]
================================================================
.p
{start ms. p31}

	Basically, the way G-d is punishing us -- driving us outform the land -- what we went through for 2000 years iscompletely beyond proporiton.  We didn't deserve it.  Youtell me the 6,000,000 is in proportion.  Beyond proportion.{FNEW44b(1)sa}
Do you know why?  Anything to do with eretz Yisrael is beyondproportion.  For us, everything is in proportion.  What'sAmalek saying?  Amalek says, everything is in proportion. Let's cool it, measure it.  If I measure something, I have tobe cool.  If I don't measure something, I'm blowing my mind. I'm crazy, right.  Amalek says Cool it, measure it.  I don'tmeasure it.

	I want you to know the deepest depths:  Yom Kippur isnot the anti--Tesha b'Av.  The real anti--Tesha b'Av isPurim, because on Tesha b'Av, Meshiach is coming.
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[REFERENCE:  A standard traditional teaching, that Meshiachwill come on Tesha b'Av, and will rebuild the Temple in thetwinkling of an eye.]
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On Purim, we wipe out Amalek, and also Meshiach is coming --if we wait until the next morning.
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[I don't know the reference to this.]
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You know after Pesach, I'm not waiting fosr anyting.  It's19:20, Pesach is over.  On Purim, when Purim is over, I'mstill waiting until the next morning.  I'm still wawiting forMeshiach.  Being drunk all night gives me KOaCh, strength towait all year.  Tisha b'Av -- BaCheM TiFCheCh B'LILaH, andthey cried in the night [REFRENCE?, Lamentations??] I realizethe way YOU punish us is beyond proportion. {FNew44b(2)sa}

	When I love a girl a little bit and then we break up --she hurts my feelings, I hurt her feelings, we make up -- inproportion.  If I love the gir the msot, most -- and shehurts my feelings, I'm angry at her beyond proporition.{FNew44b(3)sa}
	I want you to know something very very 
.p
{start ms. p32}

deep, I don't want to say anything bad:
	Sometimes a person has a fight with someone and I say, Idon't want to ever see you again, as long as I live.  Thatmeans, I love you so much, how could you do wrong to me, Idon't want to ever see you again.  It's beyond proportion,beyond.
	You see, the Ribbono shel Olam says to us, because youdestroyed the Beis haMikdash [spiritually, with 'causelesshatred', before it was physically destroyed], I don't everwant to see you again, get out of my land.  But also whenMeshiach is coming it'll be beyond proportion.  The way theRibbono shel Olam will bring us back from the four corners ofthe world.  Ki BaITI BeIT TFILaH YKRA Ha'AMIM,  "MY House isa house of prayer and will be called for all the nations". Suddenly the whole world will come to Yerushalyism.  It'sbeyond proportion.  Why should an Eskimo come to Yerushalyim,why should a Chinaman leave Peking and come to daven inYerushalyim.  It's byond proporiton, it's crazy, right.

	Here I want so share something very deep with you:  
	There is a gevalt SOKACHOVER tora:  in fact, the wholething I've been telling you, in my heart, is based on thistora.  It's a gevalt SOKACHOVER tora.  
	Everybody knows -- a Gazlan (thief), hat v'shalom comewith a knife and says, Give me your money.  The Bet Din 
l2
(in times of the Jewish Commonwealth, the (Jewish) Judiciary;in modern times, a court whose authority is restricted toreligious affairs and mutually-requested arbitration) 
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catches him and he has to give back the money.  A littleGaNuF (Yiddish, thief) comes late at night, breaks into yourhouse, no one sees --
.p
{start ms. p32} 

no one catches him, he has to pay back double. [REFERENCE:Chumash(?): _____].  Who's the bigger criminal?  One comeswith a knife! {FNew44b(4)sa}
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[and yet although he committed armed robbery, if he wasapprehended he only has to make restitution, whereas anunarmed burglar who is not apprehended has 
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[?? -- if he is a Ba'al tchuva type unapprehendedburglar, or if he becomes an apprehended burglar ofirrelevant religious affiliation??] 
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	Ok, so all the rebbes say toras, this is the Sokachovertora.  
	The Sokachover says it like this:
	What's the deepest deepest leve in serving G-d?  Thedeepest level of serving G-d is you do something and no-one(?__ ms. unclear)  knows about it.  
	You know, I talked to someone, and (without sayinganything bad, without hurting anyone's feelings:)  A yiddletold me, you have to meet Swami, he's a holy man.  I'm notknocking it.  So I told him:  your Swami is very holy -- butyou know the difference between him and my Rebbe?  You knowevery minute what your Swama-la is doing. {FNew44b(4)sa} 

I have no idea what my rebbe is doing -- everything ishidden.  I don't trust my soul which is hidden to someone whois serving G-d and everybody knows.
	The Sakachover says the deepest thing in the world.  Thehighest thin in the world is to serve G-d without anybodyknowing.  Gevalt.  And to do an avera that nobody knows --you take the highest thing that G-d gave you and you utilizeit for an avera -- that's unforgiveable!
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[Ok, R. Shlomo is hear clearly referring to left-handsiddhis, 'black magic', for which indeed the Chumash requirescapital punishment. --sa]
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Do you do it like a bandit who comes with a knife?  YOudidn't utilize that holy G-d--linen?? doing somethingB'SaTeR, hidden. 
	It's a gevalt tora, right?

	And I want you to know:
	Always parshas MISHPATIM is always on Adar Rishon (AdarI) or Adar Sheni (Adar II).
.p
{start ms. p34}  

Always beginning on Purim. 
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{TRANSCRIPT SIC; BUT POSSIBLY SOMETHING MISSING INTRANSCRIPTION FROM TAPE}
L1

	If I love someone beyond proportion, I want to do thingsfor them without them knowing.  When I love someone beyondproportion, I want to be with them always without anyoneknowing.

	What's the Beis haMikdash all about?  The Beis haMikdashis that mamash yidden say, Ribbono shel Olam, I love you somuch, I need a House to be with you. 

	Now listen to this:  
	As long as we love yidden beyond proportion, we have theBeis haMikdash.  We begin hating each other, measuringyidden.  G-d says, I'm ready to be with you, but you don'tneed me in a House -- you can talk to me on the street.

	I want to you to know -- Agam?? (or HEBREW??} , at thebeginning of the Chupah, you cover the face of the bride (WEDDING BEDECKEN ).  Mamash, I love you beyond proportion.  Iwant you to love me beyond proportion.  Everything beyondproportion.

	I want you to know, Esther says:  V-K-ASheR AVaDaTiAVaDaTi, (Megillat Esther, 4:13: if I'm lost, I'm lost; ormore usually translated:  and if I perish, I perish.)  
l2
[As dramatic, eloquent, and poignant as any passage from I'veread. -sa]
l1

THE QUEST FOR A POLITICALLY CORRECT MEGILLAH, TAKE 2: 

	Why be so negative, she should say:  I'm sure, I took acourse in self-esteem and I listen to these tapes and Ilisten to the whole thing, you realize my potential;Mordechai comes and says, Esther you're so good; Do you tellthat to every girl?;  No, just to you, you look so good; No,sorry, 
.p
{start ms. p35}

I didn't go to the beauty parlour for 2 days, I look so bad;No no, you're beautiful, think you can change Ahasherus andtalk him out of it; You think I could? -- So 
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[as it is written in The Sacred Politically Correct Book ofEsther, Chapter IV:A ] 
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Esther goes to the beauty parlour and she makes sure herlipstick doens't stain because she has to kiss Ahasherus; hehas a new?? shirt on.
	Can you imagine that?  Can you imagine that?{FNew44b(5)}
	You know what the Medresh 
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[sic; but this is in Megillat Esther 4:16,:  Is it also inMidrash? -sa] 
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says:  Esther fasted for three days.  
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[Which ain't easy when you're not drinking water; and theyweren't. (Megillat Esther 4:16)]
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Because the craziest thing -- if Esther is going to charmAhasherus she better eat, she better have Koach, strength. She didn't go for a crash course in Charm School to make sureshe walks in gracefully.

  
	Not that Esther was not was not beautiful.  There is aMaChLoKeT 
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[machloket: religious Hebrew, dispute amongst religiouscommentators; loosely and colloquially, an argument] 
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if Esther was one of the seven most beautiful women or not. A MaChLoKeT in the Geomrah, not so simple.  [REFERENCE?].  

	But she says, AVaDati AVaDati.  If I'm lost I'm lost,why be sing?? or {HEBREW}?? ; I'm lost anyway.
	Esther didn't go to "Ahasherus and say [to herself], Youknow something, I know I can do it.  She had no idea how todo it -- if I know how to do it, it's already in proportion. 
	K-ASheR AVaDaTi AVaDaTi -- 
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{TRANSCRIPT SIC, here and supra; k'asher, not v'k'asher}
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If I'm lost I'm lost; tther is no way for me to do it -- butI'm doing it anyway!  I have no idea how to to it -- no idea-- no idea!

	On Yom Kippur, {FNew44b(6)sa}
I'm studying before G-d and 
.p
{start ms. p36}

doing tsuva.  I say, Ribbon shel Olam, last year I ate ahamburper on Yom Kippur, this year I won't; last year Ididn't learn, this year I will.  You know how to keep theTorah, right.  
	On Purim, I'm standing and I say, I don't have thefaintest idea, I'm drunk, I don't even know.  You ask what mytzitsis look like, I don't know, I have no idea; you ask meif I know how to put on tfillin, I don't know.  `aD ShiLoAYeD`a , until I don't know.  I don't know anything.  ButRibbono shel Olam, when I put on tfillin tomorrow morning,it's beyond proportion -- I'm sure in?? the last minuteyou'll show me how to do it.  So much deeper.


	Let me tell you friends:  we know how to do everything. Torah sh'ba'al Peh is only revealed to someone who mamashknows that they don't know.  
	Remember the most unbelievable thing; I think I told youlast time:
	The ALTER REBBE wrote a letter to the REBBE REB ZUSHAand he writes, 'to HaGaon Ha'emete(?) Reb Zusha -- to thegenius, the truthful one, [or: `to the true genius'? - sa]Reb Zusha.  
	The MITTLER REBBE is standing there and he says, what? H can write HaRav HaKodesh (the holy one) but HaGaon?  So theAlter Rebbe told him this story:
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[THE STORY THE ALTER REBBE TOLD TO THE MITTLER REBBE ABOUTREBBE REB ZUSHA :]
	One time, from the MEZRICHER MAGGID from Lita(?), theAlter Rebbe was a gevalt(?).  REBBE YITZAK m'BERDITCHER was aGaon Adir (an unbelieveable genius).
.p
{start ms. p37}

[The Alter Rebbe continued his story:] 
Rebbe Yitzak m'Berditcher 
{ transcript sic; but usually simply BERDITCHEV ? }
and I were talking together about a very heavy [interpetationby the] Rambam.  We couldn't figure it out.  The Rebbe, RebZusha, so holy, so humble, was walking behind us, listeningto every word.  He was getting on our nerves.  "Reb Zusha,it's not for you, we're talking learning."  And Reb Zushasays, "Zusha wants to hear everything."  And he was gettingon our nerves!  So we thought, we have to get rid of him.  So we say, "Reb Zusha, Here's the [book with the  teachingof] the Rambam" -- we though we'd get rid of him.  So b'ruchhaSHEM, he took the Rambam and he walked out.  Half hourlater, he's back, his eyes red with tears -- and he tells usPShat, the simple meaning of the Rambam -- heavenly.  
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See, beyond, proporition.
L2
[The Alter Rebbe continues his story:] 
"Zusha, how'd you come to this [interpretation]?"  So Zushasaid, "Zusha went into a room, so Zusha was crying beforehaSHEM that Zusha doesn't know PShat in the Rambam.  So theRambam came and taught PShat."
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This is not learning -- it's Meshiach beyond proportion --beyond proportion.


THAT WHICH IS `BEYOND PROPORTION' CAN NEVER BE TERMED'IMITATION'

	So I want you to know something, the deepest depths:
	Imitation is exactly in proportion.  Imagine if I toldthe Bobover Rebbe, you are imitating your father, the way hewas a Rebbe - there?? he Has it figured out in his head, theway his father walks into shul, how his father says HoDUL_(SHEM) Ki ToV -- Praise the Lord for HE is good -- 
	If you do something beyond proportion it's not imitationanymore, it's one acid test, if you do something beyondproportion, I cannot imitate it.

.P
{START MS. P38}

	So you see, Haman(?) Amalek comes to me and says,  Kuf,you are a monkey.  So [I] say back, Kuf is Kodesh - holy -you know how holy yiddele are?  Nobody imititates - it's forreal.  It's for real.
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	And I want you to know:  when I hate somebody, you knowwhat I say?  Even the good things they do are imitationbecause basically they are rotten to the the core.  You knowwhat the holy Temple was destroyed.  Becasue he hated eachother
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[REFERENCE:  Standard (traditional) teaching, the (2nd)Temple was destroyed because of causeless hatred.
{FNew44(7)sa}
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I say the little good you are doing is Koof -- it's Amalek --that's his tora.

	But mamash I want you to know something so deep:
	If I am loving you just by imittion, I cannot send youan apple and orange.  You don't need it.  IF I love you forreal, you send me one apple and one orange, it's so precious.
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[REFERENCE:  Kitzer Shulchan Aruch 142:1:  for shelach manosone should send at least 2 edible gifts (which do not requirefurther preparation) to at least 1 friend, and must give atleast 1 gift to 2 poor persons.
(Curiously, I have not seen a teaching on this 2-1:1-2symmetry.)
The custom nowadays is not to send a sumptuous gift toanyone, nor to distinguish between friend and needy persons,but to send a number of nominal but attractive gifts,typically 2 fruits and a nip of wine in an attractive packet,to a number of acquaintances.]
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	I want you to now friends:  what the first [sign?] of anassimilated Jew -- nebech, they lost the torah of the appleand the orange.  
	You know friends, between parents and children, if youcannot send each other an apple and an orange, and you blewyour mind over it, then you are very far from each other. 
	You now, if Neshama or Dari give me one half piece ofcake, I blow my ind over it.  It's holier than shirgum (foodfrom the Rebbe's Table) from the Ba'al Shem Tov.  
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[Elsewhere R. Shlomo teaches, more or less:  if Aaron haCohenwere to knock on the door, and my children would ask me forsomething, and I tell them, don't bother me now, AaronhaCohen is here, he would say sorry, I guess I got the wrongaddress. -sa]
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.a5
It's not in proprotion, because I love them so much.

	On Yom Kippur, I cannot send you an apple and an orange.
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[And so it is said:  one must make restitution to all whomone has injured, to the limit of one's physical resources,before Yom Kippur. -sa]
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IF you are a rich man you don't need my apple and orange.  OnPurim it's utomost non-imitation.  Even the megillah -- maybeyou can imitate -- it has trop [trop: cantillation marks,indicating the reqired traditional chant] in it.  You have toread it properly.
.p
{start ms. p39}

you have to hear every world.  It's still measure.  Shelachmanos is completely beyond measure.  And after shelach manos,'aD SheLo YeD'a, until you don't know.
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[Reference: Cf. Kitzer Shulchan Aruch 142:3, the principalfeast is to be held in the daytime; hence, that it is aftershaharit, and after sending shelach manos, that one takes todrinking alcohol; presumably that which one has been sent forshelach manos, and so the poor join equally in the feast.
Hence the common practice of getting drunk after the readingof the Megillah on erev Purim is not entirely appropriate.  
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And how can I insist the Purim be kept in proportion?  Isay:  is there a better-proportioned writing than theMegillah (through Chapter VII; the rest reads likePostscripts.)
L2
Yesterday someone asked me why I left Moshav Meor Modi'in.{FNew44b(8)sa}
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	I want you to know the deepest depths: 
	Amalek is only falling into the hands of Rachel. Because Rachel is the firdt one who did something for hersister, beyond proportion.  Beyond proprortion.  
	And then -- Yehuda tells Yosef the whole story, I'm notsure of it, true or not, but let me say it anyhow:  
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[That is:  R. Shlomo is suggesting a Midrash, which he saysmay or may not be authentic (or: is  his own?) that whenYehuda drew near to Josef (Genesis: 44:18 PARASHA VAYIGASH(1)) Yehuda confided in Josef the Midrash of Rachel givingLeah the simonim; and that it was hearing this Midrash ofselfless sibling love which moved Josef to forgive hisbrothers. -sa]
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when Yosef hears the story of Rachel and Leah, he says, mymother (??) is beyond proportion.  I want to be beyondproportion too, on the level of Koof - of imitation, but forreal. I'll forgive my brothers -- ANi YOSeF AChINa, I amJosef your brother [Genesis: 45:4 ] -- I forgive you --forget it, it's all for the best.
 
	After we read the Megillah, we are beyond preoportion. Yehuda comes and tells the children of Yosef, I want you toknow, that we are the children of Leah, we are learning fromyou how to be beyond proportion.  Learning from somebody elseis also only on the beyond-proportion level.

{INTERMSSION -- SINGING}

----------------------------------------------------------
{R. SHLOMO RESUMES HIS TEACHING}

	For the newcomers -- let me tell you quick what we werelearning.

	This month [Adar] is the month of laugher.  
	What is joy and what is laughter?  
	I said one tora-le: {Cf. Supra =sh_ew44a , The tora ofMacy's' Bargain Basement}
	If I go to Macy's and I guy a suit which is worth $500and I get it for $400, it's in proportion, I am joyous.  If Iget a $500 suit for one dollar -- it's laughter [Cf. French:c'est pour rire] -- it's crazy.  
	So I said one tora: 
	Yom Kippur and Purim, the difference is like this:  OnYom Kppur, G-d gives me a new year in
.p
{start ms. p40

proportion I say I'll do tsuva, I'll do good, I'll learn --What G-d is giving out on Pur9im is beyond peoporiton.  Whyon Puirm is there no Sefer -- you can only wdrite donw thingsin proporiton.  They're beyond proportion, you can't writedown. {FNew44b(9)sa}
	Moshe says to Yehoshua  KiTOV ZAT B-SeFeR V-S(h)IM BAoZNI, write it in a book and tell it in the ears ofYehoshau?  {REFERENCE: Deuteronomy(?): _____} 
	What are the two things?  Are you telling or writing itdown?  Why do you have to tell it?  What is it, a secret? 
	Anything which is in proportion, you can wrie down. Beyond proportion --

	What's Amalek coming to do?  Amalek comes to yidden,'Cool it' -- ASheR QoRQa B-DeReQ -- he cooled you off on theway.
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[N.B.:  I am trying to switch now to Q as transliteration ofKuf  , and will try to use K , rather than Kh , for  Kaf. Q is outdated uncomfortable but not unacceptable inconventional transliteration, and takes us closer to a 1-to-1ASCI 128.]
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Everything in in proprotion.  You did 100 sins, you get 100punishments {FNew44b(10)sa}
-- everyting in proproiton, play it cool, nothing to getexcited about.  I go to a grocyer store, I pay 1 dollar forbread, I don't get excited.  There's a big sale, sellingbread for a penny, I am excited!

	The biggest anti-Amalek is that everythig is byeondproprotion -- beyond proportion!  

	So in a nutshell: 
	We are learning that this month is the letter Koof. Koof is monkey - imitation.  YOu can only imitate anythingthat is in proportion.  Beyond proportion, yuou cannotimmitate.  The moment --

	When people get married, on that day is Yom Kippur. {Cf.\WED1094: =sh3wyom, Excerpted wedding teachings on thesimilarity of the wedding-day to Yom Kippur}.  Now the chupahbegins with covering the face of the bride -- on the leve of`aD ShiLO YeD`a -- until you don't know.
l2
{N.B.:  I'm trying to switch over to using ` rather than ' asthe transliteration of Ayin, but with neither of thosestandardized on ASCII I'm not sure if it makes anydifference. }
l1
Purim 
.p
{start ms. p41}

You know what the Chatan is telling the Kallah (bride) - thatour marriage beyond proportion.  Let it be beyond proportion.

WEDDING - SHEVA BRACHAs:

	Each night, if you do a mitzva, you make one bracha.  
l2
[I'm not clear of the reference for this.]
l1
7 bracha's, are you crazy?  And for 7 days?  Beyondproportion.  I don't want Amalek to have any part of mywedding.
l2
[That is:  Why do the wedding guests bless the marriagecouple 7 times after supper, and for 7 consecutive days, atotal of 49 bracha's; the proportion-ate response to theirgetting married would be to bless them once;  or at most,only on one day.  
And of course the figure 49 occurs only in 2 other contexts: the counting of the Omer, and the Jubilee. -sa]
l1

	Also the other way -- if you love someone in proportionand you send them a gift, it better be something special.  Ifyou love someone byeond proportion you can send them an appleand a piece of cake, it'll blow their mind.
	Shelach manos is so deep.

	So Miriam (?) {presumably the Guest of Honor}, I want tobless you that G-d should bless you beyond proportion.  Andyou know, sometimes people get older and they learn -- alsoin proportion.  When you are 10, you know more than when youare 1, when you are 20, you know more than when you are 10,so you know more, 50, you know more -- and sometimes, thereal anti-Amalek people -- they know beyond proportion -- somuch deeper.	And so I want to bless you to connect withpeople who love you beyond proportion.  
	*We live in western civilization -- everything is inproportion.*


	Everybody knows:  Ya'akov is wiping out Esav.  
	Ya'kov and Esav -- we were learning it 1000 times:  
	Why is it -- that [when] Yitzak married Rivka, she wastested [so then]  why didn't Ya'akov. when he married Rachel,why didn't he test her?  
	Where did Esav go off?  
	Esav was serving G-d on the level of proportion.  
l2
[REFERENCE:  The Commentators, following the pshatcharacterization in Genesis of a non-intellectual, impulsiveman, prone to violent anger but also to heart-felt sympathy, deal in some respects rather sympathetically with Esav,focusing on his bringing his father venison, and his griefwhen he learned he had been deprived of the blessing.  ButEsav then becomes a code-name for Rome, and is in thatrespect depicted as of very bad character. -sa]
l1
Eventually he became a(?) murderer.  Ya'kov was
.p
{start ms. p42}

obviously serving G-d beyond proportion.  So you know whatthe bracha says:  SiMOI MiN Ha-'aYin [REFERENCE?] -- hiddenfrom the eye.  It's beyond proportion.  So when he meetsRachel, he doesn't test her -- you only test people that youlove on a proportional level -- beyond proportion, what'sthere to test.

	When you read the Megillah, you are wiping out Amalek.  	Because:  Why is G-d hiding?  Why is G-d's name notwritten in the Megillah?  When you give something beyondproportion, it's too awesome.  I cannot even show my face. I'm hiding.  
	When I want to give my two daughters a present, it'sbeyond -- I don't want them to know that I give it to them. G-d's name is not written in the Megillah because what G-d isgiving us on Purim, HE doesn't want us to know.

	Remember we are learning that chlidren are born withtheir eyes closed -- because they know that their parentswant to give them things beyond proportion.  So shelach manosis BiNYaN BeIT Ha-MiKDaSh -- building the holy Temple.  AfterMeChIaT 'aMaLeK -- wiping out Amalek -- you build the BaisHaMikdash.  
	Why did we hate each other -- we were measuring yidden - shelach means, when I love you so much, beyond proportion,I'm ready for Binyan Beit HaMikdash.
	In the Beit HaMikdash, the time is not from sunset tosunset, but from morning to morning. 
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{FNew44b11q(sa}[REFERENCE:  In Temple times, the sacrificesof the day concluded with the afternoon sacrifice, which wasleft on the fire until the next morning; there was no eveningsacrifice; hence the Ma'ariv prayer does not correspond to aTemple sacrifice.  Thus sunset, or 
l3
[although far less likely, for everybody on the beachwill agree on the instant  when the sun goes completelyunder the horizon, but few people anywhere will agree onthe instant when 3 stars of medium magnitude indisparate locations first become visible]
l2
the appearance of the stars marks, in Temple times, primarilythe end of the previous day 
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[eg, as debated in the first passage of Talmud, forpriests who needed to wait until the next day to reenter the Temple, and whose cleansing in water wascompleted with the setting of the sun ], 
l2
and only secondariliy marks start of the next day.
	*So one could say:  when the Temple was standing, theday began in light; after the Temple was destroyed, the daybegan with darkness. -  sa*]
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So after shelach manos when I start the seudah [the festivemeal of Purim, which occurs on the day of Purim] it's alreadylike after Meshiach has come and keeps the seudah going untilthe next morning, because it's already the time of the 
.p
{start ms. p43}

Beis HaMikdash. {FNew44b(11)sa}

	How do you know if someone loves you on the level ofbeyond preportion?  If someone gives you an apple and youshiver -- ((and))  It's beyond proportion.

	What's tora Sh'Ba`aL PeH -- if I learn 
V-Y-DaBeR (ha-SHEM) AL MoSheH L-AMOR, and G-d spoke to Moses,I look at the Hertz translation -- {FNew44b(12)sa}
I will never make any tora out of it.  But if every word ofthe Torah blows my mind -- you can make up the deepest torasin the world. 

	So remember:
	Purim is the beginning of Torah Sh'Ba'aL PeH.  Torahsh'ba'al Peh is its Torah, right?  And you remember RabbiAkiva is the real fixing of Esav -- BNeI BaNaYV SheL HaMaNLOMDIN TORaH B-BNeI BRaK -- BNeI B-BeNaYV SheL 'eSaV -- Thesons of Haman are learning Torah in B'nei B'rak -- they arethe sons of Esav. [REFERENCE? ]{FNew44b12a}  Yitsak wants togive Esav the bracha because he saw the neshama (soul) ofRabbi Akiva -- Rabbi Akiva is the emes (true) mind-blower --not only over the words, over the lettes over the targum (thetranslation of each letter).  He loves the torah so much, heblows his mind over everything.

	On Shabbos, if you miss one world of the parasha (theportion) you are YoTzeI(?) - (you still have the mitzva ofhearing it) 
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[in virtue of having included yourself in the community ofpeople who performed the mitzva; in the same sense, one canchoose (but cannot be constrained) to be included in akiddush or havdalah, confirmed by responding `Amen' - sa).  
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But the Megillah -- if I miss one word, I'm not 
.p
{start ms. p44}
	
YotSeI.  Because: if I blow my mind over every word, if Imiss one word, one letter, I have to read it again.
l2
[In practice this is not enforced, that I know of.  However,in any orthodox synagogue, despite the merriment, the readerwill be quite firm about ensuring that the congregation quietdown after each outburst of noise. -sa]
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	Why is Amalek falling [in]to the hands of Rachel? Because Rachel is the first person to do something beyondproportion -- giving over the sign [transcript sic, butusually, simonim, signs] to Leah was beyond proportion.

	Basically I want you to know:
	For children, until we teach them to be proportional,everything is beyond proportion.  Everything is beyondproportion. 
 
	Without getting involved [in the details of thisteaching:]  You know the ZITTICHOVER tora:  Purim is theholiday of children .  Beyond proportion.

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That teaching is input in =sh_t1 .  I have exerpted it innumerous selections, but not found it in any more detail thanwhat follows (quoted verbatim, teachings of R. Shlomo): 

The ZIDICHOVER had a commentary:
Yakov said to Esau, "l'regel haMlava v'l'regel haYeladim" ("By the pace of the cattle and the pace of the children." ) 'Regel haMlaba' can mean "the holidays when you are notpermitted to work", which are Pesach, Shavuos, and Succos. 'Regel haYiladim' can mean "the holidays of the children",which are Channukah and Purim.

It is a mind-blowing commentary.  Chanukah and Purim are the
strongest holidays for the children.  Chanukah and Purim are
Meshiach's Yom Tovim (holidays).  When we celebrate the past,the adults know more.  When we are celebrating the future,the kids know best.  Chanukah is the light of the Meshiach. When it comes to Torah sh'b'tav, the written Torah, in astrange way, maybe I am better.  Torah shebal Peh, the oraltorah, belongs to my children.

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Purim is so deep that I can't even go up to my friend[s] andbless them (eg) -- `I bless you with a good year' -- it's inpreportion 
l2
[to bless someone for no less nor more than the next(365366) days]
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I'm just sending you an apple and an orange.

	Remember we were learning about:  Eretz Israel is beyondproportion [supra, =sh_ew44a].  We were driven out 2000 yearsago and we are coming back -- it's beyond proportion.  Andalso, the learning, basically, the way G-d punished us, inGalutz  {FNew44b(13)sa}
-- it's also beyond proportion; we didn't deserve so much.
	If you love somebody very very very much and you hurttheir feelings -- you're angry and your anger is beyondproportion --  {FNew44b(14)sa}
NaChaMU K-FLIYiM -- comfort is multiplied -- [REFERENCE?]also beyond proportion -- Meshiach is coming {FNew44b(15)sa}
Eskimos are coming to daven in Yerushalyim {FNew44b(16)sa}
It's beyond proportion.

	Right after Amalek it says V-YIShM`a YiTRO -- Yitroheard {REFERENCE:  PARASHA YITRO (1) Exodus 18:1}.  What'sthe connection?  Because after we fought Amalek, we made G-davailable beyond proportion.
.p
{start ms. p45}

On a proportional level, Yitro has no way of coming.  He wasthe Pope of the Pagan world. 
l2
[REFERENCE:  The Chumash (Exodus 2:16 terms Yitro 'the Priestof Midian' (as distinct from 'a Midianite priest', which isalso grammatically possible).]  Rashi comments: "The chiefamong them (RaV Sh-KoHeN); he separated himself fromidolatry, so the excommuniated him (Sh. R. 1)."
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On a proportional level, he will never make it.  Suddenly heheard.  Beyond proportion.

	I want you to know friends, listen to this:
	KiRYaT YaM SUF -- parting of the Re(e)d Sea -- it'sbeyond proportion.  Every miracle has limits.  Yitro heardabout Kiryat Yam Suf.  Why is it that when we crossed the RedSea, the lowest ShiFChaH [handmaid] - the lowest woman sawmore than YeCheZkeL (Ezekiel) the Prophet [noted for hisvision, in exile by the waters of Iraq, of the Merkava,throne-chariot] -- beyond proportion.

	You know friends:  the first time we had a vision ofMeshiach is when we crossed the Red Sea -- because Meshiachis beyond proportion.

	Firends, I want you to know that:
	This whole month [of Adar, any Adar; in this case, AdarI]{FNew44b(17)sa} 
is MaRBIM B-SiMCha - to make great joy.

	I want you to know - what's the deepest depths:
	The whole theory(?) of tsuva is it has to be beyondproportion.  Why is the Ba'al tsuva B-ReG'aK? ChaDA V-B-ShaTAChaDA?? - in one second, in one moment .  Tsuva from(?) Yirah(fear, or more precisely awe, of G-d) means:  I account everystep - in proportion.  I did one thing wrong, I do 100 thingsgood.  Tsuva from AVoDaH is:  I love G-d so much.

	If I love a girl a little bit, I count -- you hurt myfeelings 10 times, I hurt your feelings 12 times, Ok, you oweme two, Ok.  If I love somebody very much
.p
{start ms. p46}

you are not counting.  

	I want you to knwo the deepest depths:
	Chanukah is very holy -- it's still a bit proportional. You add [one candle each day], it's in proportion.  Yesterdaywas one, tonight is two, yesterday was 4, today is 5.  Purimis something else.  I don't know.  I don't know anything.
	  V-DIgLO `aLI AHaVaH AL TiTKRI DiGLo ALA DiLIBO, Hisflag is on me with love.  [REFERENCE??] Don't call it hisflag.  I don't know anything.

	Everybody knows that:
	Yitro is the neshama [reincarnated soul] of Cain andMoshe is the neshama of Hevel [Abel].  [REFERENCE?].  Thereare certain averot where tsuva doesn't help.  Basically, ifyou kill someone, there is no way of doing tsuva.  You killsomeone, tsuva doesn't help. {FNew44b(18)sa}
But all the rebbes say one thing:  
Tsuva from Ahava helps. 
So the way I want to say it now:  it should be beyondproportion. {FNew44b(19)sa}

	Yitro wanted to fix the killing of Heval [Abel].  Heknew there is way for me [Yitro as the reincarnation of Cain]to do tsuva.  Suddenly he hears, there is something in theworld beyhond proportion.  Kiryat Yam Suf (Crossing of theReed Sea.).  RiTaH ShiFChaH 'AL HaYaM, even the lowest[handmaiden] saw the miracle.  He saw that G-d revealed to usthat Meshiach is coming -- that everything is beyondproportion.  He says, I'm coming, right.  And you know whathe heard also?  He heard that thinking that things are inproportion is
.p
{start ms. p47}

the greatest evil in the world.   He didn't know that justthinking that everything was in proportion is so terrible --he thought, I believe in G-d, everything is good, buteverything is in proportion. {FNew44b(20)sa} 
He heard that Moshe Rabbneu is fighting Amalek, Amalek comesand says, Yidden, don't fool yourself, everything is inproportion.  MiLChaMah L'(haSHEM) B-'aMaleK M-DoR DoR, G-d isat war with Amalek from all generations  {REFERENCE:Exodus_17:16}  The greatest evil in the world is to thinkthat things have to be in proportion.

	This morning I was reading the Reader's Digest; I wassitting on El Al and I saw a gevalt article.  He writes thathis son of 12 comes home and says, Daddy I love you.  `Myfirst reaction was,  What do you want.  So he says, I tellyou the truth, my teacher told the whole class to go home andtell your father you love him and tomorrow and I want to hearwhat your father says.  So I was very angry, what kind ofchutzpah is this.  A teacher is supposed to teach geography,history, whatever -- who is he to mingle into our personalprivate life?  Who is the teacher?  So he says, Our gymteacher.  The biggest chutzpa in the wordl  How disguisting! He's suppsoed to teach you thow to hang onto the walls -- whois he to mingel in?  So I said to my son, you are btininh ina report tomorrow, every student is supposed to bring in areprot of what their father said.  So the report was -- 8590% of the fathers said,  when the sons said, I love you,What do you want.  They can't bring themnselves to say, Ilove you also, love you so much.   
.p
{start ms. p48}

So he says, I called up this gym teacher and I asked why hetold the children to ask their fathers?  [The gym teacheranswered], Do you know why so many chidren are sick(physically) -- because you don't tell them `I love you'.  Hewanted to teach the children how to be healthy.  You can't doanything if you don't tell them you love them.  It's a gevalttora, a rebbishe tora.

	See, I want you to know the deepest depths: 
	*You know why some of us are so sick -- inside, outside. Because there's nobody in the world who loves us beyondproportion.* 

	Purim, everybody knows, REB LEBELE EIGER says, comesfrom the letters    (?) ReFuaH (healing).  What's Amalek? Amalek wants to make us sick.  He doens't really want to wipeus out 
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[Could have fooled me.  REFERENCE??]
L1

-- he wants to make us sick.  So on Purim, when I sendshelach manos -- we have the power to wipe out sickness. 

	I want you to know something else:
	The greatest sicknerss in the world is hatred.  SiNaTChiNuM - hating for no reason (causeless hatred) - issickness.   By Matan Torah -- giving of the Torah --obviously you can't stand on Mount Sinai if you are sick,because everybody knows on Mount Sinai, everybody,physically, could hear.

	I want to say something awesome.  The Egyptians made ussick physically.  
l2
[Granted, slave labour ain't like summer camp, butREFERENCE??
l3
And so Jewish law in the Chumash, although allowingservitude of debtors and captives, repeatedly forbids'slave labour', the oppressive servitude of theEgyptians.  (Eg, Sarna notes that Jewish law requiredthat if a master so much as broke the tooth of hisslave, the slave was to be freed.]

l1

We were falling off from the pyramids.  Everything wasbroken.  The Gemorah says, everyone was broken.  Blind??,broken, couldn't hear, couldn't see.  When Amalek came,before Matan Torah, they made us sick, deep, deep inside(?).
.p
{start ms. p49}
                                                       
	I want you to know something, the deepest depths:
	When you hate somebody, you don't trust them.  
	Imagine, I hate somebody and they tell me, I'll meet youat 12 --  
	Why did you make the Golden Calif?  Becuase we didn'ttrust Moshe.  Moshe Rabbenu told us -- Moshe emes Toras Emes[REFERENCE??] -- every word that Moshe tells us is true.  Hetold us he'd get us out of Egypt, he did; he told us he'dgive us the "mun" [manna, heavenly food eaten in the desert],he did.  He brought us to Mt. Sinai, he did.  He said, I'mcoming back. [REFRENCE:  Exodus 24:14] Why all of a suddenyou think he's not coming back?  The reason is because Amalekcomes.
l2
[REFEREMCE:  The episode of Amalek occurs in Exodus after theepisode of the gathering of the manna.]
l1
	So we didn't receive -- outside we did, but inside, theTorah we didn't receive, because we were sick inside.
	So Purim is the utmost ReFuaH (healing) of the inside ofYidden.  And therefore KIMU V-KIBLU (we did and re received[REFERENCE: ________]??

The outside Torah you can also receive in your head.  SiTRYTORaH, secrets of the Torah,  Torah sh'Ba'al Peh, isMeshiach's torah.  If you hate, you can't (receive it).  Sowhat is?? KIMO L-MaTaH, KiBiLO L-M'aLaH, Torah for upstairs - the heavenly Torah.  [REFERENCE??] Do you know how torecieve the ToRah?  
	Because basically when I receie the Megillah it's stillTorah sh'b'KTaV (the written Torah).  When do I receive thisheavenly Torah?  When I send shelach manos. 

	I want you to know something very deep:
	Today the world is into prevention, right?  I want tosay
.p
{start ms. p50}          

a gevalt.  On Purim it's mamash when I'm sick, Amalek camealready.  And he knocked me off. {FNew44b(21)sa}
Kill myself.
	PURIM KATAN is on the level of prevention.  Because it'sbefore.  I'm knocking off a litte Purim Katan, taking alittle extra vitamin.  Becuase it's so dangerous -- gevalt -when I see the whole world sick with hatred, I need someextra vitamins.
	Mamash, I want to bless you and me with an emes(truthful), 
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(or better 
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[sa, 14 Adar I 1995, which to our shame is Ramadan 15] 
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Last year Ramadan 15 was Adar 15 was Feb. 25
This year it was proclaimed in Gaza that it shouldbe proclaimed in Jerusalem that it was proclaimedin Mecca that Ramadan began a day before Adar I. There were clouds over Amman, but apparently notover Jerusalem, thanks to all the hot air.
l2
`true') 
l1
Purim Katan.

	Here I want to say a gevalt Torah.  Again:
	We were learning at the beginning that Adar is the monthof Yosef [supra =sh_ew44a].  And therefore, sometimes it'sYosef, it's one month, and sometimes it's Menashe and Ephraimin ShNas Ha-'eBer (the leap year).
l2
[REFERENCE:  Because Jacob adopts, for purposes of inheritingas tribes the land of Israel, the two sons of Joseph, Menasheand Ephraim, as his own. (Genesis: 48:5)]
l1
	Who had the most reason to hate Ephraim?  Menashe,right?  V=YaS(h)eM AT AFRaIM (efraim) LiFNeI MeNaSheH, andyou should put Ephraim before Menashe  
l2
[REFERENCE: Genesis 48:20, usually: and he set Ephraim beforeMenashe] 
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-- becasue the utmost against Cain and Hevel is Menashe andEphraim.  Mamash, they love each other.
	So I want to say a gevalt torah:

	Because Purim Katan -- Katan means a little boy -- notso much -- katan --
	The Gedolim (lit., 'the great ones'; ie the Sages) signtheir names 'HaKatan Avram' -- I could be great, but Iconsider myself small.
	Menashe was the oldest and Ephraim made him small.  Sohe could hate him.  But he didn't.
.p
{start ms. p51}                       

So mamash Purim Katan -- Menasche is the real anti-hatred. So it's called Purim Katan -- not Purim LiFNeT ("bet or"?? --something like that) but Purim Katan.
	On Purim, even if someone makes you small, you stilllove them.
	Does anyone make us more small than our chldren -- weso-called adults.  On Purim, I'm sitting on the floor.  Dariis riding on me, right.  Emesa Purim Katan!  Gevalt, how Icure myself inside when I do it.

	I want you to know, anyone who wants you, do big favorsthis week 
l2
[REFERENCE:  Here, I need to know the exact (Hebrew) date ofthe teaching; was it 1 week before Purim Katan?]
l1
What about Purim Katan?  On Purim itself, shelach manos is onthe level of Purim Katan.

	Basically, reading the MEgillah (if it's not ShiNaTHa'eBeR, leap year) reading the Megillah is Ephraim butshelach monos is Purim Katan -- is Menasche.

	AIN 'aMaLeK NOFaL B-YaD ZoR'aO SheL RaCheL MeNaSheH VAFRaIM.  Amalek only falls into the hands of the descendentsof Rachel, Menasche and Ephraim.  They send you the smallestgift in the world -- it couldn't be any smaller.  Gevalt,l'chaim, l'chaim.

	I want you to know:
	When Ya'kov met Rachel, he was crying over thedestruciton of the Temple.  You know when he was crying? When he met Rachel.  Ya'kov was a rebbe 
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[REFERENCE:  "And Ya'kov was a quiet man, dwelling in tents"(Genesis: ____).  Commentators takes 'tents' to mean'yeshivas'.)]   
l1
you know what he smelled out of Rachel.  Beyond proporiton. He said, gevalt, Ribbono shel Olam, such a holy mother -- [So how per impossible could her] children hate each other?
                                   
.p
{start ms. p52}

-- she's crying!
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[REFERENCE:  Possibly to "a voice in the wildnerness - Rachelis crying for her lost her children" (Prophets, Jeremiah?). By tradition, Rachel, at her Kever near Efrat, mourns for theexile of the Jewish people, who (in the first Exile) weredriven past there, but apparently not past Hebron.  And it isfor that, Jewish tradition says, that Rachel was buried nearEfrat, not at Hebron. -sa]
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[ WEDDING : BREAKING GLASS ]

	Also want to say a gevalt torah:
	Why do they break the glass over Yerushalyim after thechuppah:
	You break the glass after the 7 blessings.  Do you knowwhat I'm learning after the 7 blessings.  We were learning, the whole thing: {FNew44b(22)sa}
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[Cf. supra:]
l1
 
 is out of proportion; do you know what I'm learning afterthe 7 blessings?  I realize that the Bais haMikdash isChOReV, destroyed.
	Not on the level of proportion -- because of one brokenglass.  One small glass. It's not in proportion.{FNew44b(23)sa}
But after the sheva brachas (7 blessings, recited in honor ofthe bride and groom at the marriage feast) {FNew44b(24)sa}
, beyond proportion, I realize that to build is also beyondproportion.  All it takes is one mazel tov, one dance(?), onesimcha.

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[REFERENCE:  By tradition, as soon as the groom breaks theglass, the celebrants call out 'Mazel tov', and dancing andsinging begin.]
l1

	Ok, I just want to say one more thing:
	PARSHAS TRUMAH -- what's parshas Trumah?
	You know, from my goal to build the Bais HaMikdash,
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[REFERENCE:  A prayer that the Bet HaMikdash be rebuilt is arabbinically required inclusion in most Jewish prayers]
l1

 unless I do it with all my heart, with all my soul
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[REFERENCE:  To the bracha immediately following the shma,"and you shall love the LORD your G-d with all your heart,with all your soul, and with all you have (ie possessions,powers, etc. -sa) 
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it just doesn't go.

	You remember:  Other Sforim (Jewish holy books) say thesame thing:
	Moshe Rabbenu knew if someone gave a little heart, hemade the ChoTzer (courtyard) [of the Sanctuary, Mishkan] outof it;  if someone gave more heart, he made the MiZBeaCh (thealtar); if someone gave more heart, he made the KadoshK'doshim (the Inner Sanctuary, 'holy of holies').[REFERENCE?]

	Amalek tells you that you don't' mean it. {FNew44b(25)sa}
So this shabbos you read parasha Trumah. 
	And again, you remember:
.p
{start ms. p53}

	I told you the whole thing about the EGeL (the GoldenCalf), all the rebbes say the same thing:  we only made theEgel HaZahav (Golden Calf) because we met Amalek -- andAmalek mamash cooled us -- Amalek says to us, It's imitation,one imitates the other -- all the yidden yell Na'aSeH VNiShM'a, we will do and we will hear 
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[REFERENCE: Exodus 24:7, although the Rashi interlineartranslates `NishMa' `obey'].  
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So you yelled also - don't tell me you mean it.{FNew44h(26)sa}
All the yidden left Egypt, so you went also; what, you'd stayin Egypt alone, what do you have there. {FNew44b(27)sa}
All imitation.

	So this Shabbos is Parahas Trumah:
	ZaHaV V-KeSeF V-NiChoSheT -- gold and silver and brass[or usually: copper; but Klein's Etymological Dictionary:`brass, copper'] [REFERENCE: Exodus 25:3] [Moses may beimagined as saying] I don't care what you give G-d -- gold orsilver -- [or even] a piece of iron -- but mamash do it withall your heart.  Kol AISh, every man -- as the KOTSKER REBBEsays -- do it with all your your heart -- KoL AISh ASheRYiDBaNO L-BO, each man whose heart makes him willing (tocome)  {REFERENCE: Exodus 25:2}.

	Yitro knew that unless he [as the re-incarnation ofCain] comes back to Moshe Rabbenu [as the re-incarnation ofAbel] beyond proportion, he cannot do tsuva.  And he didn'tknow there was such a thing as 'beyond proportion'.  But whenhe heard that Kriyat Yam Suf (dividing the Reed Sea) andMilchomos Amalek (the war against Amalek) - until that timehe didn't think there was such a thing as byond proportion. It's not an avera -- no so bad.  
l2
[I don't get it. -sa - what's not so bad if it's not anavera?]
l1

But when he heard about 

.p
{start ms. p53}

Milchema Amalek -- he said, this is the utmost of evil -- thewhole thing of evil is beyond proportion.  So he comes.

	Can you imagine how much Yitro bent backwards -- the sinof Cain was when he saw that the Ribbon shel Olam accepts theKarbon (the sacrificial offering) [of Abel; Cain should havesaid:]  I'm so glad I have a holy brother.  We were learningmany times:  that the sin of Hevel (Abel) was:  Why didn'tyou go to Cain as a teacher.
l2
{N.B.:  I THINK THAT WAS A MIS-SPEAK; THAT 'HEVEL' AND 'CAIN'SHOULD SWAPPED, AND SO THE SENTENCE SHOULD READ:
"the sin of Cain was: Why didn't you go to Hevel as ateacher."}
l1

	This was the fixing [that Yitro comes to Moses as to ateacher.]	
	Yitro comes to Moshe Rabben and says -- you are such atzadik - I'm so glad you are.  And do you know what thefixing of Moshe is?  the next day he listens to Yitro 
l2
[REFERENCE:  In parshat Yitro, Yitro teaches Moses how to setup a judical system, with Moses as Supreme Court.]
l1

	Do you kow what the sin of Hevel is?  The truth is -- itwas Cain's idea to bring the Korban (the sacrifice).  Cainstarted the whole thing.  Hevel brings a Korban -- it'saccepted and he walks away.  And he spits at Cain.  What kindof chutzpa is that?

	So Moshe Rabbenu listens to Yitro.  Yitro is only a Jewone day. {FNew44b(28)sa}
Moshe could say, Listen Yitro, go to yeshiva first and in 10years -- [If parshat Yitro was a novel, not part of theTorah, we could imagine Moshe Rabbenu saying to CNN, on deepbackground: ] "He's a Jew one day and he's already giving'eTzi, advice to Moshe Rabbenu? -- Do you know what kind of aProphet I am -- I just recently met some of the prophets,they told me like this --  I want you to know I'm not theMeshiach, don't get me wrong -- " 
.p
{start ms. p55}

	Anyway, waht I wanted to tell you -- listen to this --the fixing of Cain is this -- he comes to Moshe and says, I'mso glad you are a tzadik.  The fixing of Hevel is -- he'steaching Cain.  But beyond everything, Yitro is bendingbackwards to come to Moshe -- and Moshe is standing??[`bending'?] backwards to listen to Cain.

	But listen to this unbelieveable tora:
	He [who??] says, [REFERENCE?: ]: Until Cain and HEvelmake peace, the vibrations in the world are so bad, that onlyMoshe can make peace [between] two people.  But after Cainand Hevel make peace, every judge can make peace.  
	It's a gevalt torah.

l2
[That is:  Before Yitro comes to Moses, Moses is the onlyperson to adjudge disputes; Yitro's innovation is to haveMoses delegate judicial responsibility.]
l1
	I want to tell you something so deep.  I want to say itin a differnt way -- it's all the same thing:
	The Gemora says:  HaROTzeH Sh-YITKaiMU(?) NiKaSIV YiTt'aBaCheN ADaR, if you want something to last forever, you plantit in Adar. [REFERENCE? ] . 
l2
[Sounds like good agricultural advice hereabouts; Adar is themonth when everything's solidly green, the ground is wellsoaked, and the weather is warming up.]
l1
All the rebbes say the same thing:  If you want something tolast forever, the time is Purim.

	Remember I mentioned that REB LEBELE EIGER - he saysthat Purim is on the level of of Shabbos:  KiVI'aH V-KaYMeH -it set and last forever.
	It's very simple:  anything you do half-heartedly,doesn't matter.  Everything you do completely, is mamashforever and ever.

	So when a person gets married, he wants to be a littleAdar.  So he covers the face of the 
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{start ms. 56}

bride, which is `Bechinas harotse she'yet kaymu nicasov,yitah bahen Adar' `If you want something to last forever,plant it in Adar.'  Let it be beyond -- let it be more thananything.

	So I just want to say one more thing; obviously this ismamash the deepest depths:
	Until we want Eretz Yisrael completely, completely, wecan't do it geyond proportion.  Because anything you don'tlove completely - you can't do beyond proportion.
	The one?? - chet - sin - of the miraglim, the spies, wasto see how much into proportion they were -- that theycouldn't imagine that G-d could do something beyondproportion.  The question is: [since] they believed that((if)) G-d performed so many miracles in Egypt, why couldn'tthey believe that G-d would perform miralces for them inEretz Yisrael?

	I don't want to say anything bad but:  today's it's thesame thing.  They believe in the Torah, but they don'tbelieve in Eretz Yisarel.  Eretz Yisarel is where you aresupposed to live and you are in proportion.  Every personneeds a house, and so the Ribbon shel Olam gives us EretzYisrael, and if it doesn't fit, it doesn't fit. 
	Where's beyond proportion?  But for that, to dosomething beyond proportion, you have to want 
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{start ms. p57}           

it with your heart and soul.

	Everybody knows, Ya'akov is B-KoL M-ADeCha -- with youreverything.  [REFERENCE:  3rd phrase of lst bracha after theshema "with all your heart, with all your soul, and with allyou have (possessions)); but I don't know why this isassociated with Yakov.]  You need more than anything.  TheFirst Bet HaMikdash is?? Avraham -- it was ChuRav(destroyed).  Even Yitzhak -- B-Kol NaFSheKa -- with yoursoul -- [REFERENCE: ibid, 2nd phrase] is not complete again. Becuase I'm ready to die for G-d one second of my life. Ya'akov - B-Kol MeAdeCha -- is the Third Temple - BaitShlisha.  [REFERENCE??].  This is a gevalt.

	So everybody knows:
	On Purim is the Emese Kabalat Torah, the true receivingof the Torah, the real receiving of the Torah.  Even on YomKippur I can manage to stand before G-d half-heartedly.  Ipromise G-d I'll be good, I'll be sweet, I promise G-d Iwon't do it again.  You kow what promise means.  I reallydon't want to do it -- but I'll promise.  Promises are verygood, but it still means I don't mean it.  I have to forcemyself.  Because [if] I'm burning up to do it, I don't haveto promise, right?  
	Listen, if I meet a girl and she loves me a little bitand I'm afraid that tomoroow she'll change her mind,  Swearto me that you'll marry me because I'm afraid tomoroow thatshe won't -- if that's the deepest, who needs to promise? YOu don't need anything else.

	Ya'Kov went into exile, Yakov swore an oath, saying 
V-YeDOR YaKoV NeDeR L-AMoR   (Genesis 28:20)
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{start ms. p58}                             

-- You know what his exile is?  I don't want itwholeheartedly.  So Yaakov began the tora of Nedarim.  
	Why did Moshe Rabbenu give us the last parasha Nedarim. [REFERENCE?] Because Moshe Rabbenu saw that it would take2000 years until Meshiach would come.  So the last parasha hegave us is?? parshas nedarim - the portion of the Vow -- evenif you don't want to do it, you promise, you swear toyourself you'll do it, despite yourself, despite everything.                                                
	I want you to know:
	On Yom Kippur, I stand before G-d and make promises.  OnPurim, I don't make any promises, I don't have to.
	I want you to know one more thing:
	On Purim, I recive upon myself and my children and mygrandchildren, G-d should mamash bless all of us becauseanything which I want wholeheartedly, I can also swear for mychildren.  If I force myuself, so then I'm not sure of mychildren having the idea of forcing themselves.  I freemyself, maybe my son.

	Remeber an Ishbitzer (teaching), he says it 1000 times: G-d should have compassion us:  it should be true thatanything I want wholeheartedly my children should also want.

	I want to share something awesome with you -- We live ina crazy world, so many kids come back to yiddishkeit.
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{start ms. p59}
 
the question is, where's it coming from?  The father eats ahamburger on Yom Kippur.  
	A little black taxi-cab driver once told me, You Jewsare crazy, you folks are crazy.  I said:  It's true, how didyou know?  I can't remember all the words, but he sayssoemthing like this:  I know what Yom Kippur is all about --you are suppsoed to sit in synagogue praying.  I pick up alady from the beauty parlor on Yom Kippur and she promised me$10 extra if I get her to synagogue before they blow thehorn.  Did you ever hear of anything so crazy?  What's shedoing in the beauty parlor in the first place?  
	It's a real REB LEVI BERDITCHER story -- she's in thebeauty parlour and the whole time she's thinking of theshofar.
l2
[R. Shlomo has given this story a kind interpretation, and Ithink properly so.  Is it not touching that a Jewish woman,however on in years, and however uneducated an untrained inJewish religious tradition, should believe so whole-heartedlythat she was to stand before the heavenly tribunal, that shewould be concerned to look her best?  As a courtesy to theheavenly host?]
l1

	But it's crazy, right.  What about this woman?  I wantyou to know something -- somewhere, inside, inside, there issomethting whole-heartedness.  It's so crazy -- she's in thebeauty parlor and she wants to hear the Kriyat Shofar(blowing of the shofar).  She's really far gone, right?

	I once met this fancy lady on the street.  How was YomKippur?  She said to me, I fasted beautifully, I had a veryslight breakfast.  Just a little breakfast-ala, gornisht,  (like nothing), it doesn't ammount to anything.  
	So what's keeping them?  What brings them back toyiddishkeit?  I want you to know that one nekudah (one point)that which brings them back must be whole-heartedness - hasto be whole-heartedness.  And you know what comes
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{start ms. 60}

on their children?  They are ready to go beyond proportion.
	I want you to know something crazy.  A lot of peoplefrom frum ("religious") homes are not going out of their wayfor yiddishkeit -- all in proportion.  In Boro Parkeverything is in proportion.  Children of people who arecoming back from yiddishkeit whose father was smoking on YomKippur are ready to jump out of their skin.  Because thesaddest thing is in Boro Park, children whose father is frum-- their yiddishkeit is based on their father's actions. Their father fasts on Yom Kippur - I.  A little bit Amalek, alittle bit imitation.

	The yiddishkeit from a father who smokes a pipe on YomKippur -- it's not imitation.  Amalek has no hold in it. What's left is one little "neduk-ala" (point).  I want tohear the blowing of the shofar.  What do I need?
	Mr. Green - I mentioned the story before [supra,=sh_ew44a] -- he can't marry a non-Jewish girl because of thekiddisuh Friday noght.  You see, that kiddush - Amalek has nopart .  I have to tell you -- it was this deep deep insidewhere amalek has no dominion inside.  

	V'ANoYCHI LeSTeR ASTIR PaNaI ??, G-d is hiding HIS face. ASTeR MiN HaToJRaH MiNaYiN, is Esther hidden in the Roah? Deep, deep inside.

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{start ms. p61}

	So Purim is, Ribbono shel Olam, I swear to YOU thatthere [is] something inside me where Amalek has no dominion. There is something deep, deep inside, that's not imitation,hopefully.

	You remember the heilige REB STOLNER ? I'll tell yousometing very deep:  No one ever saw him learning his wholelife.  Nobody saw him learning.  When he was 3 years old, hewas always under the sofa.  So this teacher comes and says,Rebbe, heilige Rebbe, your so is always lying under the sofa. So what do you care?  He wants to be a hidden yid.

	I want you to know, remember YANUKA KDISHA became aRebbe when he was five.  The chassidim didn't know if theyshould make him a rebbe or not.  One of the the chassidimremembered - that Reb Aharon once said to REBBE USHKA, beforeREB YISROEL was born and someone said it was probably by atish [tish:  lit., table Shabbat festive meal hosted by arebbe] Rav Uska asked his fatehr to bless him with children. So the heilige RAV AHARON KARLINER said to his son RAVUSHKAN, you'll have a son, that no one will ever see learning-- nobody will see him going to the mikva --

	Remember [the story of how] MEIR PREMASHLOVER went up toheaven.  And I also saw in [or better, 'an'] addition to thatstory, something so cute.  Reb Meir Premishloner would neversay, I, he would only say 'Meirla'.  Like this:  'Meirla'wants to go for a walk.  He would say in the 'park'.  Butthere is no park in Premishlan.  Where would Meirla go for awalk?  Meirla has no choice.  Meirla has to go
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{start ms.p62}       

for a walk in heaven.  So Meirla went for a walk in heaven.
	So Meirla goes to the Hechal (tent) of Avraham, theHechel of Yitshak, finally he comes to the Hechel ofMeshiach.  So he says, I went to the Hechal of Avraham and Isaw yidden learning.  Yitskak learning, Ramban[? or Rambam?]learning, Rashi learning -- he came to the Hechel of Meshiachand I saw "Deitchalach" - in those days, someone who doesn'tgo to yeshiva is called a Deitchalach.  I saw Deitchalachwith long hair, playing cards, in the Hechal of Meshiach --all hidden -- what do we know.

	Let me tell you one more tora-la:
	Also for Rav Meir Premashlaner:
	The daughter of the holy KALLOVER was married to one ofthe sons of the ZITTICHOVER and nebech (woe unto us) weshould all live long and be happy, her husband passed away. And she dedicated her whole life to make money for the poorbirde.  So she came to the heilige REGINER.  First she cameto the PREMASHLANER.  So the REGEVER said to him, where wereyou before you came to me?  So she said, I was by Reb MeirPremishlaner.  And everybody knows, between the Reginer andReb Meir Premishloner, there was a very special connection. So the Reginer said, tell me exactly what happened by thePremishlonoer.  So she said, I came to the Premishlaer and Isay I'm the daughter of the heilige KALLOVER and I'm thedaughter of the heilige Zittichover.  So it just blew hismind and he said, What do you
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{start ms. p63}  

need?  I need for ChachaNaSoT KaLaH - collecting for a birde. So the Premishaleer had a little shuk labin -- a littledrawer -- whatever money came, he kept it there.  So he tookthe whole drawer 'Hold out your suitcase' -- and he put inall the money.  The whole time he was saying, 'oy sa brit ' - it's heartbreaking, it's heartbreaking -- doing the mitzvawith all his heart.

	So she said to the Regner, 'sa brit ' - it's burning,it's burning.  She says, I don't understand -- 
	-- This is such a good story to remember --  
	So she says to the Reginer: Eliahu HaNavi would comeevery Friday to see my father, and I would sweep the floor,and I would say, Eliyahu haNavi, would you please go to theother side, I'm sweeping the floors here.  And then I wouldsweep there -- and when I finished, I'd say, Eliyanu haNavi,please go to the other side, so I can sweep there.  So howcome I didn't see any MaLaChim - angels -- when he gave methe money?  
	A gevalt, right.

	So he says to her, Reb Meir Premishlaner has a specialdeal with G-d, that no one should see the MaLaChiM of themitzvas he's doing.
	Gevalt!

	You know what it is -- you have to know something sodeep:
	We know so little about how many angels are created whenwe're not looking.  What do we know about each other?

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{start ms. p64}

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