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R. SHLOMO CARLEBACH -- ADAR I 1986 
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; Iwill type in only the transliteration.  EW also translates terms;I will put those in braces  [   ]
PRIMARY THEME:  Purim is beyond proportion
CONCEPTS DEVELOPED: 'Hiding', 'proportion' 
MONTH: Adar I 
----------------------------------------------------------------

{START MS. P1}
*
Just remembered a good story -- don't think I told it to you:  	
After the Helige Rebbe Meirlach left the world, so his son RebLAZAR, and his second son took his place.  A few days, after RebMerlach left the world, or maybe a few weeks, a lady comes in andshe says, Bless me to have children.  So they said, it's not sosimple.  They were kvetching a little bit -- they weren't yettrained Rebbes.  So she said, "OK, if you don't want to bless mewith children, I'll go the Chaim the Schneider (Chaim the Tailor). So they said to her, "What about Chaim the tailor?"  She said, Youthink I really need you, Chaim the tailor can do whatever you do - he doesn't kvetch -- he just asks.  
	So [from this we learn that] Rebbes shouldn't kvetch. [Shouldnot find fault with those who ask them for help.] 

	L'chaim, L'chaim.  

So Reb Lazer thought, it's not so simple.  Better find out who isChaim the SChneider.
	So he makes his way down to Chaim the Schneider.  He says,Chaim is it is true that you help people?  So he says, yes.  SoReb 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 they didwith 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 take me tothe marketplace, and he'd buy material.  I would make garments forhis wife and his whole family.  After Rosh HaShanah, we'd go againand w'd buy new material and I would work on it.
	One time he says, 'I don't have time to buy material, so yougo buy matieral.  Here you have 10,000 rubles. {start ms. p2}

On the way to the marketplace I see a nobleman standing by themarkeplace selling two Jewish children as slaves.  I said to theperson, "How much do you want for these children."  Whatever hesaid, it was exactly the ammount of money I had.  So I bought thechildren and brought them back home.  I always thought that mynobleman was a little bit of a mentch.  So I went back to thenobleman and I told him the whole story.  I told him "I'll tellyou the truth, you can punish me, you can kill me, you can put mein prison, but I couldn't do it any other way."  So he got soangry at me and said, "don't you dare come back."  So at least hedidn't kill me.  I ran out.  the craziest thing is, I don't knowwhy, I wanted to be a tailor again, but I forgot how to be atailor. And mamsh,  mi dechi el dechi, from one low place toanother low place -- begging on the street.  Then finally someonetold me, why don't you go to Reb Meirlach?
	I went to the Rebbe, Rebbe Meirlach, and I said to him -- isthat the way G-d pays off someone who saves lives?  So I came toRebbe Merlach and I am mamash crying before him.  And RebbeMeirlach said to me -- you don't have to be a tailor anyomore. I'll show you a secret glade?? where's there's some grass(?) --and whoever you give a bracha to -- and you give them some of thegrass, whatever they ask - that's what {start ms. p3} you'll say! Gevaldt!

	You know what a Purim Rav -- a Purim Rebbe - is?  A Purim Ravdoesn't know anything.

	Rebbe Meirlach knows what he's doing.  Chaim the Schneider,he doesn't know anything.  He knows this grass and whoever eatsthe grass will be helped.  

	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 the month ofYosef.  For Yosef, sometimes it's Menasseh and Ephraim [Yosef'stwo sons].  Sometimes it's counted for two, sometimes it's countedfor one.  IF it's the month of Yosef, it's one.  It it's Menassehand Ephraim, then it's two.  I don't understand it 100%.  Butregardless, this is shmas ha'ibur [leap year].  Every few yearsthere's a leap year, because the sun and the moon have to gettogether again. 
And obviously, this year, becasue of Ephraim and Menasche, the sunand the moon are even-ing out the world.  and something veryspecial, this month is the letter  Kuf.  What we have to fix isTsChoK, the fixing of laughter.


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

	I want to buy a new suit for Purim.  Anyway, I walking inther and they have a suit worth $500 and they sell if for $350.Ok, that's  {start ms. p4} simcha -- a little bit joy.  He sellsif for less. OK.  But imagine if I'm going into a big Departmentstore and they are selling a suit worth $500 - they are selling itfor $1.  That's not simcha -- that's laughter!  That's crazy!  Ifmy profit is in preportion, then I'm joyous.  If the profit isbeyond preportion, then it's laughter.  [Cf. the story of Yitzhak- sa.]

	I want you to know, that in the deepest way, everything is inpreportion.  Rabbinu shel Olam, I did 10 averot ["sins"], Ipromise to to tsuva.  Everything is measured, everything is inpreportion.  So simple.  So after Yom Kippur, it's ZMaNSiMChatenu, time of rejoicing *

[applied to the Festival of Sukkot, which in effect immediatelyfollows Yom Kippur. - sa] .

	Purim is something else.  On Purim, G-d suddenly opens gatesfor us.  And it's beyond preportion.  
	I want to show how much I love.  "Oh please buy me a house inMonacco, send me 2 million dollars."  On Purim you are sending mean apple and an orange and I blow my mind.  It's tschok --laughter.  I can't believe it!  I can't believe it.
	OK, just keep this in your heart.                   


	So all the Rebbes say one thing.   Kuf basically comes fromthe word monkey.

There's  Kuf, but there is also   letter of the [mystical?]aleph-bet which is K'dush, holiness.  And then there's  , unholy.

What brings down the greatest laughter in the world?  When someoneknows how to imitate.  What's a comedian?  I'm standing here, Iimitate somebody, everyone is laughing -- 

{start ms. p5}

	Listen to me, friends:
	There is agan (??), laughter of Amalek.  There is laughter ofEssav, Ishamal ... {ellipsis in ms., probably pause, notomission}.  I imitate, there's the biggest laughter.  The world isonly laughing for imitation.  


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

	What was the beginning of the downfall?  The snake comes toChava and says, I want you to be like G-d.  L'hyisem k'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'halakotb'derekon, to walk in HIS ways.  Imitation of G-d.  All ofYiddishkiet is an imitation.

	So you know what it is?  It's such a thin line between holyand imitation -- and real imitation -- you know, to imitate on thelevel of the Tree of Knowlege -- it looks good, but the end isdeath; it's just meaningless.  

	But the real imitation of G-d is V'hakehteh d'drachav -- towalk in HIS ways.  the real imitation of G-d for real -- you knowI'm not doing it on the level of imitation, but for real.  I canvisit a sick person, mamash for real -- it hurts me so much thatthey are sick.  


	Do you know what's worng with most of the Jewish community (Idon't want to say anything bad) the orthodox community -- most ofthe time, it's just imitation.  You buy kosher meat --you ask whatthe other one is doing.  Today when you talk to rabbis [aboutquestions of halacha] -- without saying anything bad -- not RavMoshe [Feinberg], but the half ones, the half-baked potatoes, theyalways ask what the other one is saying.  When you go to Rav Moshe[Feinberg]* {start ms. p6} he doesn't say to you, waht didsomebody else say?  Who cares what anyone else said.  And he sayswhat the Torah says.  He mamash knows the Torah.  You call upsomeone before, what did he say?  Who cares, right. 


	I just want to throw in one more thing:
	What is the most G-d--like thing?  The most G-d--like thingis to give without receiving.  The Rabbenu shel Olam giveseverything and never receives.  So on Purim, I can reach thehighest imitation of G-d.  I'm sending shelach manes*

I want you to know the deepest depths;  I bless everyone to getmarried to the right person: 
	When you get married, the first thing you do is cover theface of the bride.  You know what that means?  The deepest depths-- I bless you -- Everyone knows that when you cover the face ofthe bride, the children come down from heaven.  Mamash, the chatanblesses the kallah:  `I bless you, I bless you to give withoutreceiving.'

	I want to add something very special:
	You know why children, when they are born, keep their eyesclosed for a few weeks?  Because they know their parents love themso much, `they want to give me everything without me knowing.'  Somamash they keep their eyes closed.              

	What's the first sign of loving someone on a G-d level?  Iwant to give everything to you.  I don't want you do know.  Idon't want you to know how much I love you.  I want you to knowbut -- I don't want you to know what I'm doing for you.

	Listen to me friends: 
	When don't I want you to know what I'm doing for you?  Onlyif I'm giving you something beyond preportion??  Listen, if I buyyou two challas for shabbos, it's in preportion; I give you apiece 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 what Chavais doing for her children, mamash, bringing them to the world!  	Listen to me:
	Etz haDat, Tree of Knowlege, everything is in preportion. What's the fixing of Chava?  the fixing is, she's mamsh ready to - G-d forbid, all women should live long and happy lives --remember, the Ba'al Shem Tov says, before Meshiach is coming,Chava is fixing everyting and childbirth is not dangerous anymore--  basically the whole thing is:  Chava is ready to die for herchildren.  
	Chava says to Adam, I'm dying, I want you to die with me.*
 
------------------------

#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, you knowwhat happened to her?  She felt this absolute change.  She feltI'm dying.  Might be maybe only be after a thousand years, after900 years, doesn't matter.  But she felt I'm dying.
And she came to Adam, she had nobody else in the world, she cameto Adam,  and she was crying, and she says, Adam I'm dying, Idon't watn to die alone, I'm afraid to die alone.  So if youremember Adam loved his wife so much, so he says ok, I'll also eatit, and I'll die also.  He says ok I'll die with you.	" (R.Shlomo Carlebach from =sh76051a)]

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

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

CheT 'eTZ HaD'aT [sin of the Tree of Knowlege], G-d says to Adam,ha-MiN ha-'eTZ, from the Tree 

#l2
[or: ha-Min, the consequence?  I do not find the phrase ha_Minha_'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's Hamanwritten in the Torah?  The Gemorah says:  Because G-d says toAdam, ha-Min ha_'eTZ -- did you eat from the Tree of Knowlege?  SoG-d says ha-Min ha_'eTZ -- Haman.  Haman is the Tree of Knowlege.

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

HIDING:

	The Tree of Life is beyond preportion.  Can you imagine?  TheRibbono shel Olam is hiding. 

[Cf. Heraklitus esp. Fragment Kirk&Raven 211:  PhUSIS KRUPTESThaIPhILEI, "Nature loves to hide" -- sa, Fn update 3/3/'04, 11 Adar]

 The Ribino shel Olam created the world in such a way:  Unless youwant to see, you don't see. -- You can read the Bible and stillnot know that G-d is there -- G-d is even hiding in the Torah. Can you imagine how much G-d is hiding on Purim, that HE took HIS/NAME\ out of the Megillah?  There is no mention of G-d's name inthe Megillah.  Because on Purim, what G-d wants to give is so muchout of preportion, that the Rabbenu shel Olam doesn't even want usto mention HIS /NAME\.  The Ribbono shel Olam is hiding.  ESTeRMiN ha-TORaH MiNiYin   -- where is Esther hinted in the Torah?

{start ms. p9}                              

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

---------------------

#l2
[On the concept of `hiding' Cf. Typecript #JW63A, "Miami Hiding",Talk delivered in Rabbi Labovitz's house, November 1978, input=MiamiJW2.
There R. Shlomo develops the antithetic concepts of 'hiding-from'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 it meanG-d is hiding, G-d created the word where is G-d hiding?  Why isG-d hiding it's very obvious G-d created the world, you can seethe world, which part of G-d is hiding?  That part I don't knowhow to fix whtat inside which is...{et}I don't know how to fix theworld.  And when I reach that level then I don't know where G-dis, and everying in the world, in the history of the world, in thehistory of us Jewish people where G-d was hiding because it wasreaching to that point where G-d was fixing that which is beyondthe world."
                     R. Shlomo Carlebach from =miamiJW2   ]

------------------------

OK, what's the difference between the sun and the moon. *

[In the name of the School of Chelm, as recorded in their sacredrecord, A Tresury of Jewish Folklore:  Which is more important,the sun or the moon?  The moon, because it shines when you reallyneed the light. -sa]

Everybody says it's clear as sunlight.  When the sun is shining -there's no hiding. [Cf. Psalm of David:___  "there is no hidingfrom its heat"]  The moon, even when the moon is shining, you canalso hide.  The moon is like a little bit the 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 deepest levelof: (is??) There's `hiding' and `beyond-hiding'.  There is hidingand `not-hiding' and then there's something: `it's so close, Ican't hide'.  I love you so much, I'm so much aware(?) of you, youcan't hide.
	You see:  The Fixing of Purim is the hiding.  Because this isthe fixing CheT 'eTZ ha-D'aT [sin of the Tree of Knowlege].  Wheneverything is in preportion.  And beyond preportion is already onthe level of hiding.  I want to hide a little bit.  I want to dosomething for you so awesome -- I don't want you to know.

	Then the Fixing of ShNaT ha-'eBUR [the leap year] when thesun and the moon get together -- the Fixing is -- I want to sharesomething awesome with you:
	Everybody knows:  ShNaT ha-'eBUR [the leap year], the firstshabbos [in Adar I] is always PARSHAS TRUMAH .  The BeisHaMikdash, v'ShiKaNTi b-TOKuN - MY Presence dwells within --

{start ms. p10}

I'm so much one with you -- it's beyond hiding.  Because hidingand not hiding is only when we are two -- when I'm mamash one withyou -- 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 it is: 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, why not. For me, and for all the parents, whoever has children, you hearyour child making a bracha.  Is it in preporiton or beyondpreportion?  It blows your mind, you can't believe it!  I can'tbelieve it.  

	I mamash want you to open your hearts in the deepest way:
	Everybody knows that Toras Nassan(?) -- what does every yidbring to the Mishkan?  Why did you?? need Moshe Rabbenu to buildthe Mishkan?  What's it all about?  What did every yid bring?  OneNiKuDaH TODaH -- one good join?? that he has.  Everyone hassomething very holy.  It's covered, it's hidden.  Everybody hassomething holy.  How did Moshe Rabbenu build the Mishkan?  Everyyiddele 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'swrong with them.  Because what's wrong with me and what's wrongwith you -- we'll never get together, hopefully, unless we bothare completely crazy.!*

{start ms. p11}

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


	I want to say the same thing about people getting married. The first thing you do is cover the face of the bride -- you knowwhat I'm sayting to her?  You know what I'm connecting to?  I wantto connect to that part of you which is hidden -- the holiest partof you -- the deepest, holiest part of you.


	Ok friends, here I want you to know something.  Shelach Manos-- I'm sending you, not face-to-face -- I think you know -- andlet you know -- my good part is connecting to your 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 is not afriend. -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 little good-bye-- if I don't love someone very [much?] , then I say it's [not(?)]in preportion.  
	But listen to me:  There is something which is really beyondpreportion.  And then there is something only because I love youso much -- it's out or preportion.
	So I want to say something, a gevaldt:  
	Basically, ReCheT?? Amalek - to wipe out Amalek and MegilasEster -- the Story of of Ester -- is out of preportion.  Becauseit really is! {FNew44(6)sa} 
That means, that what the Ribbono shel Olam wants to give us whenwe read the Megillah is so awesome, it's beyond preportion.  Andthen, when you send shelach manos, it's even deeper.  Suddenly,even that which is in preportion is {start ms. p12} also beyondpreportion.  

	You know: Humanly speaking, whatever we do, the Ribbono shelOlam is doing.  

#l2
[This is an expression of the principle (associated especiallywith Chabad, if I recall):  as below, so above. -sa] 
#l1

That means the Ribbono shel Olam is blowing HIS mind over everylittle thing we are doing.

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


	So listen to me:  Yosef haTzadik, basically everything is inpreportion -- a tzadik is in preportion.
	[If I rely on the Talmudic principle] SKhaR MiTzVah  k'NeGeDHeFSeLeH [Profit of a mitzva against its loss; REFERENCE:  PirkeAvot:    ] then do I become a tzadik?  [For example] I have tofigure out how much pleasure will I have from the avera -- 5minutes -- it's not worth it;  if I do a mitzva, I'll havepleasure everlasting; and I talked it over with my psychiatrist, and he also thinks if I bake?? a mistake, Ill have to go to ananalyst for 4 years,  and it'll cost me $50 an hour: and it's notworth it --  It's all in preporition.

	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: King David, theMeshiach; 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 willreceive him back from my hands -- and I'm ready to give up thisworld and the coming world for my brother -- that is beyondpreportion.  {start ms. p13}
 
Lo YakhoL [Yosef] l'HiTaPeK, Yosef couldn't hold back [REFERENCE:Genesis: 44:1 PARSHAT VAYIGASH]. I want you to know -- what Yehudadid is in the open.  He said to Yakov, I'm ready to give up OlamhaBah , the world to come.  
	You know what Yosef haTzadik did with it?  Yosef is the emesa(true) Anti-Amalek because AYR 'aMaLeK NiNSaR ALeA BiYiY ZaR'OSheL RaCheL -- Amalek can only be handed over to the children ofRachel. [REFERENCE: Gemora??_____] Beyond preportion.

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

	So I want you to know something awesome.  Who was the firstperson in the world who did something beyond preportion?  Beyond. When Rachel gave over the simonim -- the signs -- to Leah * --it's beyond preportion.

	Again, I want you to know something so awesome:  
	Why did our holy Mother Rachel die when she had Benyamin? Because, I told you, to die for a baby is Beyond -- the greatestfixing of Chava is that's she's ready to die for her baby.  Shetold Adam 

#l2
[as soon as she ate the forbidden fruit and realized that,although she was mortal, which felt to her as if she were dying --Cf. R. Shlomo, loc. cit. supra: =sh76051a ] 
#l1

die with me.  So the real fixing of Purim is only from Benyamin,which is a gevalt sh'b'gevaldt -- because Rachel died forBenyamin.  So Benyamin is the Master of the  {start ms. p14}

deepest doing.  Something beyond preporition -- beyond proportion.

	So in a crazy way, I want you to know, this month [Adar I, Ithink] is Benyamin.  Purim?? is Benyamin.  The month [of Adar, ina leap year Adar II is considered the 'real' Adar] is Yosef. Bascially everybody knows -- Purim is over at sunset.  EveryYomTov [ends at sunset].  So why is Purim until the next morning? 
#l2
[I'm not clear to what tradition this refers; though it's a darnedgood thing, with everyone drunk.]  
#l1

Because suddenly the Beis haMikdash, everybody knows, the time wasuntil the next morning. 

#l2
[I think the reference here is that the fire for the afternoonburn-offering, which  burned all night, and the ashes were removedin the morning.  Lev. 6:1, Siddur,  Shaharit.]   
#l1

This is again Yehuda. 
[I Don't catch this reference. -- sa]


	REB LEBELE ERGER ( EGER ? ) says:  On Purim, during the dayit's Yosef-Rachel.  After I get drunk -- after I send shelachmanos -- 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'sthe Beis HaMikdash all about?  Waht happened in the BeisHaMikdash?  Why am I so broken?  I come before the Ribbono shelOlam so broken because I did 100 million averot.  Suddenly theBais HaMikdash was dear?? to me.  
	Reb Nachman says:  one time in my life I put on tfillin; onetime in my life I did someobdy a favor --  and suddenly it'sbeyond preportion.  On a preportionate level, I'm a creep.  On abeyond-preportionate level -- the Gomarah says, Tsuva is bi'ReG'aAChoDI, b'Sh'aTa CheDA -- one minute, one hour, for one second Ican reach heaven.

{start ms. p15}                                                  

Beyond preportion.  Becaus everyone knows a tzadik has to work1000 years and he reaches a certain level.  Here I'm a littleBa'al Tchuva and I did one mitzva, and I'm already beyondpreportion? {FNew44(9)sa}   This is what the Bais haMikdash is allabout.  Mamash beyond proportion.

	Ok, listen to this: 
	Why was the whole fast of Purim?  Ahasherus made?? a feastbecause Haman figured out that it's more than 70 years that theBeis HaMikdash is not rebuilt -- that means, we'll never build theBais HaMikdash again, will never go to Eretz Yisrael.

#l2
[This Midrash is discussed in detail in Kitov, The Book of ourHeritage.]
#l1

	Our connection to Eretz Yisrael is beyond preportion -- it'snot normal.  It's not normal for a people to be driven out fromtheir land for 2000 yearas and come back.  It doesn't make sense. Our whole connection is beyond preportion.

	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 the tribe ofYehuda, 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.  Thereference 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'sa house.  
	Rebbe Nachman say:  it's a land like every land, it's a houselike every house.  

#l2
[REFERENCE AND CONTEXT??:  Obviously R. Nachman did not intendthis remark at face value, for all that he did not stay long inthe land of Israel (escaping from Akko when it was under siege)after he reached it at such risk and with such difficulty.]
#l1

	When I see Dari telling me over one pasuk (sentence) inChumash, why shouldn't she say it?  She's 8 years old -- she can'tdo it?  I blow my mind. 

	If you love your borther so much that you are ready to giveup this world and the coming world 

{start ms. p16}

IF you love them that much, then you can blow your mind over everynekuda tora (transcriber: good point. [or: point of Tora-sa]).  SoI want you to know, in a cerain way, before shelach manos,everybody knows, the Beis haMikdash was destroyed because of SiNaTChINuN [causeless hatred:  traditional teaching from Talmud] -because we didn't love another.

	I want you to kow the deepest depths:
	*When we read the Megillah, we wipe out Amalek.  When we sendshelach 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 fromۗ Kuf, Kodesh (holiness).  Mamash, I imitate G-d.  
	But I want you to know about the other kind of laughter thatdoesn't come from any imitation.  When [R. Shlomo's youngdaughter] Nechamela makes a bracha, so I blow my mind -- notbecause she imitated me.
	Reb Levi YITZAK u'(??) BERDITCHEV sees the ba'al haGolah(wagon driver) putting on t'fillin and taking care of his horse. It blows his mind.  It's not that the imitation is so good.  

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[REFERENCE:  Evidently  to a story of REB YITZAK BERDITCHEV whichR. Shlomo must often have told, but I don't know the reference.]
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	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't tell meyou mean it.  ASheR KoRaKa b-DeReK 

----------------
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[REFERENCE:  Deuteronomy?? -- , lit. 'who met you on the way' withtraditional commentary reading 'cooled', as in cooling thereligious ardor of the people to whom the 10 commandments had justbeen revealed.  Hence for R. Shlomo the figure of Amalek,traditionally defined as the paradigmatic opponent of the Jewishpeople, becomes a very sophisticated force that subverts authenticJewish observance, without confronting it directly.] 
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-----------------

you cooled me off on the way.  [One can imagine that Amalek says:]"You really want to keep shabbos?  Inside you don't believe in itanymore.  You tell me you believe in G-d?  You just pretendbecause your father was a Rabbi, your mother {start ms. p17}

was a Rebbetsin, so you are going to say you don't believe in G-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, youare just imitating your father.  What an imitation!  right,unbelieveable; biggest comedy in the world, makes you laugh.  
	But you know what I'm saying back to him [Amalek(?)]:  it's agevalt imitation, but it's for real.  We are all imitatingAvraham, Yitzak, and Ya'akov.  MaTaI YaGI'YI M'aSI L'M'aSe? AVOTI,"when will my deeds reach the deeds of my fathers"  [REFERENCE?]

	I want my children not to only imitate, I want them to dobetter -- to imitate my father.  It's for real.  Ok, what's theacid test?  To laugh at a comedy, a good comedian, you better givea little show for 20 mintues.  The Bobov Rebbe [to imagine anexample] 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 makes thebracha, so I'll keep goy??.  Let's see how much she's imitating. But it's for real.  She says B'ruch Atah -- and I'm already out ofmy skin.  So you see what it is -- shelach manos, I'm sending anapple and a piece of cake.  If I say that I'm sending shalachmanor beause I'm imitating last year, you better do somethinggood, right.  IF this is for real, blow my mind.  On Purim, I'mnot learning, I'm not showing off.  I'm not learning at all, oneword.

{start ms. p18}

	And here I want you to know the deepest depths.  What's torahsh'ba'al Peh (the oral Law).  How do I add to the Torah?  If Iblow my mind over every word of the Torah, over every letter.
	Why is Rabbi Akiva the emedik (true) to me?? torah sh'ba'alPeh.  Remember Rabbi Akiva is the real fixing of Essav, of Amalek 
--
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[REFERENCE?  To the fact that Rabbi Akiva was the descendent ofconverts?]
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	What's the difference beween real learning gemora and half-
learning gemorah?  You know, I don't want to say anything bad, I'mgoing to places where they have Talmud, advanced Talmud.  Theydon't blow their mind over the Gemorah of Rashi, Tosofos [Tosofos(pl.) = the Commentators].  They are learning it.  Because withthe Tree of Knowlege, everyting is in preportion.  I'm learningit, it's good, it's fine.  What happens here, not me personally,you and I, when we 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) [Parsha Vayetze,Sidra 1].  How did all the Rebbes make up so many toras on onepasuk?  It's beyond proportion -- beyond proporition.*

Remember, we learned it 1000 times, all the Rebbes say, the world[ie, the goyim; the (non-Jewish) nations (of the world)] knows theBible for 2000 years, over 2000 years.  And those 2000 years theywould have come up with one good commentary.  Say something, youknow why?  Because they don't blow their mind over it.  
	I'm blowing my mind, because I love the Torah so much -- Iblow my mind over every word.  For 2000 years, and only mostprobably one-tenth [of the Jewish commentaries that have been madeof the torah] is written {start ms. p19} down.

	DiVRI ChIYM (?)) - a little Sefer (book) -- little Traehle --the SAMZER REBBE would say torah at shlosh shudis (3rd meal ofshabbat) sometimes for four, five hours.  Can you imagine how muchhe put in?  And the holy ZIDICHOVER would say shalosh shudis --eight hours!  How much is written down.  Maybe 1/100 of what hesaid.  Imagine Meshiach is coming.  All the toras would be -- 

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

THE PLACE OF PURIM IN THE CONTEMPORARY WORLD OF TODAY:

	I'll tell you somthing -- this is for real.  Without reallysaying anything bad about people -- I talk to yidden who are notreally with it.  What don't they like?  Sukkos they like.  Theydon't sit in a succah, but they think it's beautiful.  Chanukah isbeautiful.  What can't they stand?  Purim.  Ask around. 
They think Purim is a ridiculous story.  -- the whole thing isridiculous.

	This is the acid test -- are you not?? emunah (faith).  Areyou blowing your mind over every word of the Torah?  One Rabbisaid to me -- a Professor of Judasim at the University of Judaismin Los Angeles.  I was saying something about Purim; he was sweet.Ater he heard the Torah, he said, 'You won me back; Purim has adifferent light for me now.'  He was mamash sweet.  He said to me,'Until now, I didn't like Purim.  The story is ridiculous, thewhole thing is stupid.'

{start ms. p20}

And you know what it is -- gevalt.  If you don't blow your mindover every word of the Torah, you can't stomach Purim.
Because Amalek is still having a hold on you.  And the way Amalekis having a hold on you -- he says to you -- Be honest with me,you don't believe it yourself, you are just imitating.  And alsohe says, what's there to blow your mind.  Sweet, right.  It'sanother religion.  Did you study comparative religion?  Whateverthe Jewish religion says, whatever you can find in it, otherreligions say it too. 

	Imagine, I love this girl very much.  She writes me a loveletter.   Then someone else comes and says I got a ltter form thisgirl, the same words. Same thing, right;  you want to knowsomething -- do you think you are the only one she sends a loveletter;  she sends 10000 a day.
 
YOu think G-d is revealign something to you?  G-d is reavaling itto every Schmedrick who fasts fo 3 days and meditates.  He has thesame revelation.  It's beautiful.  I think it's very beautiful. It shows the unity of the world.  What are you doing on Purim? What are you doing on Purim?

	I want you to know something.  On Yom Kippur I'm standingbefore G-d and I say, Ribbono shel Olam, I'm sorry I did every??wrong.  Promise I'll do good.  You know, on Purim I'm not eventalking about my mistakes.  I'm standing before G-d.  On purim, Irealize my Fixing is not, not-to-do-averot -- there is no way ofNOT doing averot.  {Start ms. p21

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

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

	You see, I blow my mind over Megilas Ester -- like thisProfessor of Judaica says, it's a stupid story, right.  Unless youblow your mind over stories.  Someone told me, Megilas Ester is avery cheap romance.  You know he's right: 		*If youdon't blow your mind over every word of the Megilah, what's themegillah?*  
	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 first timeI heard the BOBOVER REBBE reading Megillah.  You'll tell me thatG-d's /NAME\ wasn't mentioned in the Megillah?  It was like SHEMHAMIFORASH (G-d's secret /NAME\) {start ms. p22} on Yom Kippur. Mamash.  I couldn't believe that a human being could read theMegillah with so much holiness. Gevalt.  the BOBOVER came [to NewYork, as a refugee from Europe] before Purim, then Shabbos, thenSunday night and Monday was Purim.  My brother and I couldn'tbelieve there was such a Megilla 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 thewhole thing is bad.  I missed it.                

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[REFERENCE:  (Cf. eg Kitzer Shulhan Aruch, 141:13)
It is that for that reason that the orthodox are scrupulous aboutpausing in the reading and then quieting the noise upon everyrequired interruption.  But the Reform just makes lots of noiseand call it a mitzva. -- sa]

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You know why?  Because if you blow your mind over every word, youdon't want to miss one word.**

If I read a business letter, and know how much Coca-Cola weordered, I send them the order,   If I get a love letter, if Imiss one owrld, I read it again.  If I miss one letter, I read itagain.  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 haMikdash gone? When you love each other in preportion, then I measure, are yougood,  are you bad;  I think you're bad. 

  But if one Jew loves the other beyond preportion, then I blow mymind over every little thing you do.  Ok, you are the worst Jew inthe world;  you tell me that one time in your live, you fasted YomKippur -- 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) (Exodus 35:1) 

{start ms. p23}                    

He tells them about shabbos -- them them about building the BeisHaMikdash.  and if you remember, the parsha KITESAH, the portionof the Golden Calif, is right in between.  Everybody is asking,basically -- the Golden Calf happened to us, sadly enough, BEFOREG-d told us about the building of the Beis HaMikdash.

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[Cf. eg Nechama Leibowitz on parsha Terumah (1) for a detailedreview of this discussion; many commentators argue that chronologymust be reversed, that the episode of the Golden Calf must haveoccurred before the building of the Mishkan.]
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All the Rebbes say the same thing -- if we would read parshasYITRO -- when we stood on Sinai -- and then we would read the nextparsha, about building the Golden Calf, we'd die from shame.

	So therefore, the Ribbon shel Olam in HIS utmost mercy, firsttold us abou the Fixing.  MaKDIM ReFUACh L'MaKheH, medicine beforethe sickness.

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[REFERENCE:  It is often said in traditional Jewish religion thatheaven sends the remedy before the disaster strikes.  
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So we read two portions, TERUMAH and TETSEVAH, we read about thebuilding of the holy Temple and then comes the portion, KITESA, webuild the Golden Calf, and then VAYAKEL.

	I want you to know something so deep:  
	You can put people standing next to each other, but to make"one"?? bit?? of them, you can't.  Only G-d can do that.  I canstand next to a girl for 100 years and I don't love her -- notbecause I don't want to.  You can't force yourself to lovesomeone.  To be close to another human being is a gift fromheaven.
	You know what Amalek says to you?  Amalek comes and says, thewhole thing is a fake, right?  The whole thing is a fake --youreally think you love someone?

{start ms. p24}

It's all a fake.  You keep shabbos out of imitation, you love yourwife out of imitation, you love your children out of imitation. Everything is imitation. Nothing is real.  

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[Like "vanity of vanities, all is vanity" ? 
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What you really want, you'd like to go out and have a good time,kill people, rape girls, what else is there in life, that's theonly good thing availabe.  
	That's what Essav said, that's Essav talking.  Look at thewhole world -- it's Essav.  Essav is still strng.  He'sunbelievably strong.  You sit in Jerusalem ['sit' in the Hebrewsense, to dwell] and you think Essav is already out of order.  Buthe's still going strong.
 
	You see, we are not wiping out Amalek on Yom Kippur -- we arewiping out Amalek on Purim.  I say to Amalek, hey brother Amalek,you're worng!  I want you to know, it's for real.  Yes, I'mimitating -- and you know  Kuf is for Kodesh (holiness), the realholiness is I'm imitating G-d.  But from inside, in the mosthidden 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 thinking of'how are you' -- I'm thinking of G-d.

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[More obviously, in the Hebrew expression of greeting, Ma shlomcha, where it is said that Shalom is one of the "names" of G-d]
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	Remember the famous story -- one of the biggest Chassidim ofthe Ba'al Shem Tov met this great Rabbi, a Mitnoggid, they walkedtogher, talking and learning.  So he said to him, I'm going to theBa'al Shem Tov (or [maybe this story was told of] the MezricherMaggid, I don't remember who) {R. Shlomo's parenthetical comment}.

{start ms. p25}

He said to him -- you are such a big gaon 

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['genius'; more precisely, the non-hassidic (Litvak, 'mitnogged')term for one pre-eminent in Talmudic learning]
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, you know so much, you have to go to a Rebbe*

are you crazy, you are wasting your time.  So he says to him, youknow what a Rebbe teaches us?  To read minds. {FNew44(17)sa}
So the mitnogged*

says -- what am I thinking of right now.  So he answers, 'you arethinking of G-d'.  The mitnogged: Hah, you're wrong.  So the hasidanswers, what, you are not thinking of G-d, you better go to myRav.  You better go.  You mean you learn ToRah your whole life andyou're thinking of something else?

	You see, Amalek comes to you and says, everything is a fake. So I say, you know something -- I'm talking about Ahashvereus --you think I'm talking about Ahashverus, I'm talking about G-d.

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[Reference is to the tradition that, although no term for Deityoccurs in the Book of the Esther, the word 'the King', whichostensibly denotes King Ahashverus (Xeres), really indicates theDeity.  Accordingly, the word 'ha-Melech' receives specialemphasis in the chanting of the Megillah. -sa]
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I mention the 10 sons of Haman and you think about talking aboutthe 10 sons of Haman?

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[That reference I don't get.-- sa]
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	Here I want you to know something so deep:
	What's Yerushalyim all about?  It's so hidden.  It looks likea city.  Looks like Stves?? -- it's mamash Yerushelayim shelMa'aleh (Jerusalem of the Upper Spheress).  You walk inYerushalyim and you think you are walking the this world -- yourare walking in another world.

	Remember, REB LEBELA EIGAR says that: Basically Purim is likeShabbos.   
	Without getting involved in the depths:  Shabbos looks likeany other day.  But you know what shabbos is?  It's like MegillasEsther.  It's not Wedenesday, it's not Thursday, it's not fromthis world.

{start ms. p26}

	So listen to me:  
	Here's the world of the sun.  The sun sets [transcriptionsic; 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 OR haGaNUZ (hidden light).  Then come the(?) leap year, and I say, Iwant you to know something, that means if it's revealed, it'sstill hidden.  And even if it's hidden, it's so clear, it's beyondhiding, beyond everything.

	I want to share something also with you:  Everybody knows:
	Pesach Sheni

-----------------------

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[Cf. =sh76051a + =sh76051b, R. Shlomo at B'nei Jeshrun, NYC, May11, 1976; a teaching focussed on Pesach Sheni, the day set byMoses for observance of the Seder by those who on Pesach had beendisqualified from observing it in virtue of fulfilling the mitzvaof caring for a dead body.  By tradition, applied especially tothose who had carried to bones of Joseph from Egypt toward Israelfor reburial, by tradition in Schechem. -sa]
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---------------------------

after it's [the Seder is] over and I'm crying gevalt, I lost it,gevalt I lost it.  

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[Because Pesach is the one feast which, according to the Chumash,all Jews are required to keep,  upon pain of explusion.]
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So the Ribbono shel Olam gives me another chance.  Purim Katan[the day in Adar I on which, were it Adar II, Purim would occur]is something else.

	I'll tell you someting very deep:
	If I love a girl a little bit: I take her out,  I really amso glad I met you, I had an unbelievable time.  If I love her themost, I blow my mind before I meet her -- I blow my mind. I wantyou to know: Purim is one holiday that 4 weeks before is PurimKatan -- I'm already blowing my mind.  4 weeks before[Transcriber's marginal note (if there's 2 Adars). ] 

Of course, this point is weakened by the fact that Purim Katanoccurs only in a leap year.
That is, we only have Purim katan in Adar I, and we only have AdarI when we have 2 Adars (which is the defintion of a leap year).  

 
Succos is nothing -- maybe you begin to learn -- it's inpreportion.  You not what Purim Katan is all about -- 4 weeksbefore, 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 originally it wastransmitted only by oral tradition] you have to learn day andnight, non-stop.  Then it's deeper than anything.  because torahsh'ba'al Peh is for blowing your mind; [it's, like,] somethingelse.

{start ms. p27}

	Remember the ISHBITZER tora:  Everyone who built the BeishaMikdash, they could come and all fit.  Everyone fit. Besacially, hundreds of people were working on the Mishkan andsuddenly it all got together.  So the Ishbitzer said, the Yiddelewho was builidng the Kodesh k'doshim (innermost sanctuary) wasthinking, gevalt, I wish I would be as holy as the yiddele who putnails in the ChOTzer (courtyard).  And the yiddlee who was puttingin nails in the ChoTzeR was saying, Ribbono shel olam, I know Idon't even deserve the ChoTzeR, but I wish I could be as holy asthe yiddle who's building the holy of Holies.  Every yiddele isblowing his mind over what the other other yiddele is doing.  Yousee, if you blow your mind -- what do you know! 
---------------------

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['What do we know' is one of R. Shlomo's central teachings -- thatwe can never know enough to judge negatively the holiness ofanother Jew, and can not judge religiosity by appearances.-sa] 
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----------------------

	I want to share something awesome with you, the first storycame to me about blowing my mind:  
	In the days of my father -- I haven't seen him in many years,there was a person who was a real playbody -- I tell you, Meshiachis coming, he'll be the playboy for the Meshiach.  I've never seenhim with a girl twice, b'ruch haSHEM .  He lives around my corner,always with someone else and each time introduces her to me as the"love of my life".  And mamash "we're getting married nexte wee."(I know him already -- good!)(??)  His name is Mr. Green, OK?  Isee him especially after shabbos when he comes around.  Listen tome:  for the first stime in my life, I have the privilge of seeingMr. Green 3 times with the same girl. {start ms. p28} It's alreadya sign that Meshiach is coming.
 
	Then one day, I see him alone.  That's also unbelieveable. Brother Green, what happened?  He says to me likr this:  
	Remember that girl you sae me with, he says to me, you know Ilove her very much.  You know she's not Jewish -- believe me, youknow it took a lot out of me, but I decided not to marry her.  
	Unbelievable --  A yid who doens't know anything, doesn'tkeep anything, then on Yom Kippur he walk in for 5 mintues --that's his Yiddishkeit. -- Mr. Green, that's unbelieveable, whatmade 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 to yoursynagogue (He came in for 2 mintues).  He says, I'm an orthodoxJew, but I'm not super-relgious.  But every Friday night I makekiddush.  Now listen to this -- if I marry a non-Jewish girl, shewouldn't know what kiddish is.  
	What is Mr. Green's kiddush?  He doesn't read Hebrew.  Hedoesn't make kiddush.  He just drinks a lot of wine.  I'm surehe's drunk every Friday night.  He doesn't know.  He knows, everyFriday night you drink wine.  Let me ask you, waht is there thatthat non-Jewish girl cannot understand?  I can explain kiddush toevery person in the world.  What is there 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 in proportion,because in proportion he [merely] drinks wine.  Mazel tov.

{start ms. p29}

You see, the MiShKaN was built for those little things -- everyyiddele has one thing he's blowing his mind over.  Every yiddelehas one thing which is out of proporition.

#l2
[Elsewhere R. Shlomo, esp. when speaking of Rebbes, using the term'speciality'; as when he speaks of a rabbi whose special mitzvawas, on shabbos evening, to eat the eye of the shabbos fish, torecall the eye of heaven.]
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	I want you to knwo something so deep:
	In PARSHA PIKUDEI, Moshe Rabbenu, even Moshe Rabbenu, cannotput the Mishkan together.  Can you imagine -- he's trying 150times.  The Midrash says he tried 150 times and it fell apart . Because -- I want you to know something -- you see, obviously,when the Mishkan fell apart, each time it fell apart it was likeChURBaN BeIT HaMiKDaSh, destruction of the holy Temple.  Can youimagine what Moshe rabbenu went through, each time it fell apart? Mamash, Churban Beis HaMikdash.
	I want you to kow something very very deep:  Because to knowhow much every yiddele is blowing his mind over one thing in theTorah -- only Meshaich knows.  It's even too much for MosheRabbenu.  [REFERENCE?]
	I want ouy to know the deepst depths:  Moshe Rabbenu didn'tcome into Eretz Yisrael.  Remember, I told you before:  eretzYisrael is mind-blowing.  So basically, Moshe Rabbenu -- Torahsh'b'KTaV is so many words, so many letters.  Torah sh'ba'al Pehis mind-blowing.*

And what is it both together -- both togther is eretz Yisrael andMeshiach.  So can you imagine how much Moshe Rabbenu was davening,crying his eyes out -- that he should be ZoKhaH, privileged, tothe mind-blowing connection of Torah sh'b'KTaV and the torahSh'ba'al PeH.

{start ms. p30}

	Yom Kippur is a Ta'aNIT (fast).  It does not say that on YomKippur you have to cry.  DiVRI ha-TzoMoT v-Tza'aKaToM (fasting andcrying).  To have to do tsuva -- yelling like crazy.  Do you knowwhat DiVRI ha-TzoMoT v-Tza'aKaToM is?  It's Moshe Rabbenu crying. Because eveyrone knows that Moshe Rabbenu is Purim.  Moshe Rabbenuis fighting Amalek [REFERENCE:  Exodus:    ].  Aharon haCohen isChanukah 

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[REFERENCE:  presumably because Chanukah commenmorates rekindlingthe Menorah in the Temple], 
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Moshe Rabbenu is Purim 

------------------

#l2
[ because the theme of Purim is the conquest of Haman, Haman isregarded as an incarnation of Amalek, and Moshe Rabbenu was theJewish leader at the time of the battle against Amalek, and thenreceived the command to blot out even the memory of Amalek --hence the tradition that one who hears the Megillah blots out thename 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; reaching beyond iswith my hands.  

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[REFERENCE to passage in Exodues where, when Moshe raised hishands above his head, Israel prevailed against Amalek.]
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	I just want to put it in different words:  Everything is inpreportion with  with my head.  Blowing my mind, reaching beyond,is with my hands.  So mamash, I should say, Ribbonu shel Olam,give me the privilege of blowing my mind.  It's not just doingtsuva. 
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't have togive [tzdaka] if I just gave.  Everything is in proportion.  OnPurim, it's KoL ha-PoShaT YaD NoTaNIM Li, everyone who sticks outtheir hand, you give them.  

#l2
[REFERENCE:  Kitzer Shulchan Aruch 142:3 "[On Purim] whoever putsout his hand and begs, should be given alms."]
#l1

Do you know why?  All year round(?) when I see a poor man, I thinkit's a mitzva to give.  On Purim, what's my answer to Amalek. Amalek says, do you really mean it.  We imitate.  Do I really meanit?  If I see my brother needs something, am I looking up inShulchan Aruch 

#l2
[Codification  of what is taken by rabbinic consensus to be thehalachic principles of Talmud] 
#l1

if I give or not?  Purim is KoL ha-PoShaT YaD NoTaNIM Li, I see apoor man, I can't control myself [to not give] -- can't controlmyself.

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