;.l1,6,60,66,25,0,10,75,192,2,15,20,25,127,10,0,
=shxew44b < =sh_ew44b; RSC text only

Omitted inserted remarks by the typest are flagged by *

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 wide range oftopics 

-----------------------------------------------------------
Editorial notes:  ((  )) sets off a word that occurs in thetranscript, but is better omitted

-----------------------------------------------------------
#l2
[SUMMARY:   The letter of the month of Adar is  Kuf 
#l3
[WHY KUF NOT  Kaf?]
#l2
 , 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 sense theparadigmatic antagonist of the Jewish people, and tends to begiven the role of the Accuser; hence (with R. Shlomo) of themocker of Jewish religion.  Hence R. Shlomo imagines Amalek 
#l3
(or more precisely, paradigmatically attributes  to him the antiorthodox role of) 
#l2
mocking halachic orthodoxy as mere imitation.

	Purim is also the transcendence of rationality (from thePurim tradition (Cf. Kitzer Shulchan Aruch 142:6) that one shouldbecome 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 clear thatone who gets drunk disgracefully    -- ought not drink much -sa)Halachic practice, like most learning, may start as rational,proportionate imitation; but when it transcends rationality, moves`beyond proportion', it becomes "for real". -- sa]
============================================================ ====
.p
{start ms. p31}

	Basically, the way G-d is punishing us -- driving us out formthe land -- what we went through for 2000 years is completelybeyond proporiton.  We didn't deserve it.  You tell me the6,000,000 is in proportion.  Beyond proportion. 
Do you know why?  Anything to do with eretz Yisrael is beyondproportion.  For us, everything is in proportion.  What's Amaleksaying?  Amalek says, everything is in proportion.  Let's cool it,measure it.  If I measure something, I have to be cool.  If Idon't measure something, I'm blowing my mind.  I'm crazy, right. Amalek says Cool it, measure it.  I don't measure it.

	I want you to know the deepest depths:  Yom Kippur is not theanti--Tesha b'Av.  The real anti--Tesha b'Av is Purim, because onTesha b'Av, Meshiach is coming.

#l2
[REFERENCE:  A standard traditional teaching, that Meshiach willcome on Tesha b'Av, and will rebuild the Temple in the twinklingof an eye.]
#l1

On Purim, we wipe out Amalek, and also Meshiach is coming -- if wewait until the next morning.
#l2
[I don't know the reference to this.]
#l1

You know after Pesach, I'm not waiting fosr anyting.  It's 19:20,Pesach is over.  On Purim, when Purim is over, I'm still waitinguntil the next morning.  I'm still wawiting for Meshiach.  Beingdrunk all night gives me KOaCh, strength to wait all year.  Tishab'Av -- BaCheM TiFCheCh B'LILaH, and they cried in the night[REFRENCE?, Lamentations??] I realize the way YOU punish us isbeyond proportion. 

	When I love a girl a little bit and then we break up -- shehurts my feelings, I hurt her feelings, we make up -- inproportion.  If I love the gir the msot, most -- and she hurts myfeelings, I'm angry at her beyond proporition.
	I want you to know something very very {start ms. p32}deep, Idon'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.  That means,I love you so much, how could you do wrong to me, I don't want toever 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 ever want tosee you again, get out of my land.  But also when Meshiach iscoming it'll be beyond proportion.  The way the Ribbono shel Olamwill bring us back from the four corners of the world.  Ki BaITIBeIT TFILaH YKRA Ha'AMIM,  "MY House is a house of prayer and willbe called for all the nations".  Suddenly the whole world willcome to Yerushalyism.  It's beyond proportion.  Why should anEskimo come to Yerushalyim, why should a Chinaman leave Peking andcome to daven in Yerushalyim.  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 whole thingI've been telling you, in my heart, is based on this tora.  It's agevalt SOKACHOVER tora.  
	Everybody knows -- a Gazlan (thief), hat v'shalom come with aknife and says, Give me your money.  The Bet Din 

#l2
BET DIN: (in times of the Jewish Commonwealth, the (Jewish)Judiciary; in modern times, a court whose authority is restrictedto religious affairs and mutually-requested arbitration) 
#l1

catches him and he has to give back the money.  A little GaNuF(Yiddish, thief) comes late at night, breaks into your house, noone sees -- {start ms. p32} -- no one catches him, he has to payback double. [REFERENCE: Chumash(?): _____].  Who's the biggercriminal?  One comes with a knife!

#l2
[and yet although he committed armed robbery, if he wasapprehended he only has to make restitution, whereas an unarmedburglar who is not apprehended has* [mynote incomplete]] 
#l1

	Ok, so all the rebbes say toras, this is the Sokachover tora. 
	The Sokachover says it like this:
	What's the deepest deepest leve in serving G-d?  The deepestlevel of serving G-d is you do something and no-one(? __ ms.unclear)  knows about it.  
	You know, I talked to someone, and (without saying anythingbad, without hurting anyone's feelings:)  A yiddle told me, youhave to meet Swami, he's a holy man.  I'm not knocking it.  So Itold him:  your Swami is very holy -- but you know the differencebetween him and my Rebbe?  You know every minute what your Swamala is doing.  

I have no idea what my rebbe is doing -- everything is hidden.  Idon't trust my soul which is hidden to someone who is serving G-dand everybody knows.
 
	The Sakachover says the deepest thing in the world.  Thehighest thin in the world is to serve G-d without anybody knowing. Gevalt.  And to do an avera that nobody knows -- you take thehighest thing that G-d gave you and you utilize it for an avera --that's unforgiveable!

#l2
[Ok, R. Shlomo is hear clearly referring to left-hand siddhis,'black magic', for which indeed the Chumash requires capitalpunishment. --sa]
#l1

Do you do it like a bandit who comes with a knife?  YOu didn'tutilize that holy G-d--linen?? doing something B'SaTeR, hidden. 
	It's a gevalt tora, right?

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

Always beginning on Purim. 
#l2
{TRANSCRIPT SIC; BUT POSSIBLY SOMETHING MISSING IN TRANSCRIPTIONFROM TAPE}
#l1

	If I love someone beyond proportion, I want to do things forthem without them knowing.  When I love someone beyond proportion,I want to be with them always without anyone knowing.

	What's the Beis haMikdash all about?  The Beis haMikdash isthat mamash yidden say, Ribbono shel Olam, I love you so much, Ineed a House to be with you. 

	Now listen to this:  
	As long as we love yidden beyond proportion, we have the BeishaMikdash.  We begin hating each other, measuring yidden.  G-dsays, I'm ready to be with you, but you don't need 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 ( WEDDINGBEDECKEN ).  Mamash, I love you beyond proportion.  I want you tolove me beyond proportion.  Everything beyond proportion.

	I want you to know, Esther says:  V-K-ASheR AVaDaTi AVaDaTi,(Megillat Esther, 4:13: if I'm lost, I'm lost; or more usuallytranslated:  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 I listen tothe whole thing, you realize my potential; Mordechai comes andsays, Esther you're so good; Do you tell that to every girl?;  No,just to you, you look so good; No, sorry, {start ms. p35} I didn'tgo to the beauty parlour for 2 days, I look so bad; No no, you'rebeautiful, think you can change Ahasherus and talk him out of it;You think I could? -- So 

#l2
[as it is written in The Sacred Politically Correct Book ofEsther, Chapter IV:A ] 
#l1

Esther goes to the beauty parlour and she makes sure her lipstickdoens't stain because she has to kiss Ahasherus; he has a new??shirt on.

Can you imagine that?  Can you imagine that? {FNew44b(5)}

You know what the Medresh 
#l2
[sic; but this is in Megillat Esther 4:16,:  Is it also inMidrash? -sa] 
#l1

says:  Esther fasted for three days.  
#l2

[Which ain't easy when you're not drinking water; and theyweren't. (Megillat Esther 4:16)]
#l1

Because the craziest thing -- if Esther is going to charmAhasherus she better eat, she better have Koach, strength.  Shedidn't go for a crash course in Charm School to make sure shewalks in gracefully.

  
	Not that Esther was not was not beautiful.  There is aMaChLoKeT 
#l2
[machloket: religious Hebrew, dispute amongst religiouscommentators; loosely and colloquially, an argument] 
#l1
if Esther was one of the seven most beautiful women or not.  AMaChLoKeT in the Geomrah, not so simple.  [REFERENCE?].  

	But she says, AVaDati AVaDati.  If I'm lost I'm lost, why besing?? or {HEBREW}?? ; I'm lost anyway.
	Esther didn't go to "Ahasherus and say [to herself], You knowsomething, I know I can do it.  She had no idea how to do it -- ifI know how to do it, it's already in proportion. 
	K-ASheR AVaDaTi AVaDaTi -- 
#l2
{TRANSCRIPT SIC, here and supra; k'asher, not v'k'asher}
#l1
If I'm lost I'm lost; tther is no way for me to do it -- but I'mdoing it anyway!  I have no idea how to to it -- no idea -- noidea!

	On Yom Kippur, I'm studying before G-d and {start ms. p36}
doing tsuva.  I say, Ribbon shel Olam, last year I ate a hamburperon Yom Kippur, this year I won't; last year I didn't learn, thisyear I will.  You know how to keep the Torah, right.  

	On Purim, I'm standing and I say, I don't have the faintestidea, I'm drunk, I don't even know.  You ask what my tzitsis looklike, I don't know, I have no idea; you ask me if I know how toput on tfillin, I don't know.  `aD ShiLoA YeD`a , until I don'tknow.  I don't know anything.  But Ribbono shel Olam, when I puton tfillin tomorrow morning, it's beyond proportion -- I'm surein?? the last minute you'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 mamash knowsthat they don't know.  
	Remember the most unbelievable thing; I think I told you lasttime:

	The ALTER REBBE wrote a letter to the REBBE REB ZUSHA and hewrites, 'to HaGaon Ha'emete(?) Reb Zusha -- to the genius, thetruthful one, [or: `to the true genius'? - sa] Reb Zusha.  

	The MITTLER REBBE is standing there and he says, what?  H canwrite HaRav HaKodesh (the holy one) but HaGaon?  So the AlterRebbe told him this story:

#l2
[THE STORY THE ALTER REBBE TOLD TO THE MITTLER REBBE ABOUT REBBEREB ZUSHA :]

	One time, from the MEZRICHER MAGGID from Lita(?), the AlterRebbe was a gevalt(?).  REBBE YITZAK m'BERDITCHER was a Gaon Adir(an unbelieveable genius).

{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 [interpetation bythe] Rambam.  We couldn't figure it out.  The Rebbe, Reb Zusha, soholy, so humble, was walking behind us, listening to every word. He was getting on our nerves.  "Reb Zusha, it's not for you, we'retalking learning."  And Reb Zusha says, "Zusha wants to heareverything."  And he was getting on our nerves!  So we thought, wehave to get rid of him.   So we say, "Reb Zusha, Here's the [bookwith the  teaching of] the Rambam" -- we though we'd get rid ofhim.  So b'ruch haSHEM, he took the Rambam and he walked out. Half hour later, he's back, his eyes red with tears -- and hetells us PShat, the simple meaning of the Rambam -- heavenly.  

#l1
[RSC Comments on the Alter Rebbe's story that he is recounting:]See, beyond, proporition.
#l2

[The Alter Rebbe continues his story:] 
"Zusha, how'd you come to this [interpretation]?"  So Zusha said,"Zusha went into a room, so Zusha was crying before haSHEM thatZusha doesn't know PShat in the Rambam.  So the Rambam came andtaught PShat."

#l1
[RSC Comments:]
This is not learning -- it's Meshiach beyond proportion -- beyondproportion.


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 told theBobover Rebbe, you are imitating your father, the way he was aRebbe - there?? he Has it figured out in his head, the way hisfather walks into shul, how his father says HoDU L_(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.


{START MS. P38}

	So you see, Haman(?) Amalek comes to me and says,  Kuf, youare a monkey.  So [I] say back, Kuf is Kodesh - holy - you knowhow holy yiddele are?  Nobody imititates - it's for real.  It'sfor real.


	And I want you to know:  when I hate somebody, you know whatI say?  Even the good things they do are imitation becausebasically they are rotten to the the core.  You know what the holyTemple was destroyed.  Becasue we hated each other

#l2
[REFERENCE:  Standard (traditional) teaching, the (2nd) Temple wasdestroyed because of causeless hatred.

#l1

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 you anapple and orange.  You don't need it.  IF I love you for real, yousend me one apple and one orange, it's so precious.

/-------------

#l2
[REFERENCE:  Kitzer Shulchan Aruch 142:1:  for shelach manos oneshould send at least 2 edible gifts (which do not require furtherpreparation) to at least 1 friend, and must give at least 1 giftto 2 poor persons.
(Curiously, I have not seen a teaching on this 2-1:1-2 symmetry.)
The custom nowadays is not to send a sumptuous gift to anyone, norto distinguish between friend and needy persons, but to send anumber of nominal but attractive gifts, typically 2 fruits and anip of wine in an attractive packet, to a number ofacquaintances.]
#l1

                                              --------------\


	I want you to now friends:  what the first [sign?] of anassimilated Jew -- nebech, they lost the torah of the apple andthe orange.  
	You know friends, between parents and children, if you cannotsend each other an apple and an orange, and you blew your mindover it, then you are very far from each other. 
	You now, if Neshama or Dari give me one half piece of cake, Iblow my ind over it.  It's holier than shirgum (food from theRebbe's Table) from the Ba'al Shem Tov.  

/-------------

#l2
[Elsewhere R. Shlomo teaches, more or less:  if Aaron haCohen wereto knock on the door, and my children would ask me for something,and I tell them, don't bother me now, Aaron haCohen is here, hewould say sorry, I guess I got the wrong address. -sa]
#l1
                                      --------------------\


It's not in proprotion, because I love them so much.

	On Yom Kippur, I cannot send you an apple and an orange.

#l2
[And so it is said:  one must make restitution to all whom one hasinjured, to the limit of one's physical resources, before YomKippur. -sa]
#l1

IF you are a rich man you don't need my apple and orange.  OnPurim it's utomost non-imitation.  Even the megillah -- maybe youcan imitate -- it has trop [trop: cantillation marks, indicatingthe reqired traditional chant] in it.  You have to read itproperly  {start ms. p39} You have to hear every world.  It'sstill measure.  Shelach manos is completely beyond measure.  Andafter shelach manos, 'aD SheLo YeD'a, until you don't know.

/-------------

#l2
[Reference: Cf. Kitzer Shulchan Aruch 142:3, the principal feastis to be held in the daytime; hence, that it is after shaharit,and after sending shelach manos, that one takes to drinkingalcohol; presumably that which one has been sent for shelachmanos, and so the poor join equally in the feast.
Hence the common practice of getting drunk after the reading ofthe Megillah on erev Purim is not entirely appropriate.  

#l3
And how can I insist the Purim be kept in proportion?  I say:  isthere a better-proportioned writing than the Megillah (throughChapter VII; the rest reads like Postscripts.)* 

                                      ---------------------\


	I want you to know the deepest depths: 
	Amalek is only falling into the hands of Rachel.  BecauseRachel is the firdt one who did something for her sister, beyondproportion.  Beyond proprortion.  
	And then -- Yehuda tells Yosef the whole story, I'm not sureof it, true or not, but let me say it anyhow:  

/-------------------
#l2
[That is:  R. Shlomo is suggesting a Midrash, which he says may ormay not be authentic (or: is  his own?) that when Yehuda drew nearto Josef (Genesis: 44:18 PARASHA VAYIGASH (1)) Yehuda confided inJosef the Midrash of Rachel giving Leah the simonim; and that itwas hearing this Midrash of selfless sibling love which movedJosef to forgive his brothers. -sa]
#l1

                                     -----------------------\

When Yosef hears the story of Rachel and Leah, he says, my mother(??) is beyond proportion.  I want to be beyond proportion too, onthe level of Koof - of imitation, but for real. I'll forgive mybrothers -- ANi YOSeF AChINa, I am Josef 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 to know,that we are the children of Leah, we are learning from you how tobe beyond proportion.  Learning from somebody else is also only onthe 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 buy a suit which is worth $500 and I getit for $400, it's in proportion, I am joyous.  If I get a $500suit 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:  On YomKppur, G-d gives me a new year in {start ms. p40} proportion I sayI'll do tsuva, I'll do good, I'll learn -- What G-d is giving outon Pur9im is beyond peoporiton.  Why on Puirm is there no Sefer --you can only wdrite donw things in proporiton.  They're beyondproportion, you can't write down. 

	Moshe says to Yehoshua  KiTOV ZAT B-SeFeR V-S(h)IM B-AoZNI,write it in a book and tell it in the ears of Yehoshau? {REFERENCE: Deuteronomy(?): _____} 

	What are the two things?  Are you telling or writing it down? Why do you have to tell it?  What is it, a secret? 
	Anything which is in proportion, you can wrie down.  Beyondproportion --

	What's Amalek coming to do?  Amalek comes to yidden, 'Coolit' -- ASheR QoRQa B-DeReQ -- he cooled you off on the way.

//------------------------
#l2
[N.B.:  I am trying to switch now to Q as transliteration of Kuf , and will try to use K , rather than Kh , for  Kaf.  Q isoutdated uncomfortable but not unacceptable in conventionaltransliteration, and takes us closer to a 1-to-1 ASCI 128.]
                                  --------------------\\
#l1
Everything in in proprotion.  You did 100 sins, you get 100punishments {FNew44b(10)sa}
-- everyting in proproiton, play it cool, nothing to get excitedabout.  I go to a grocyer store, I pay 1 dollar for bread, I don'tget excited.  There's a big sale, selling bread for a penny, I amexcited!

	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 ismonkey - imitation.  YOu can only imitate anything that is inproportion.  Beyond proportion, yuou cannot immitate.  The moment--

	When people get married, on that day is Yom Kippur. {Cf.\WED1094: =sh3wyom, Excerpted wedding teachings on the similarityof the wedding-day to Yom Kippur}.  Now the chupah begins withcovering 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 ' as thetransliteration of Ayin, but with neither of those standardized onASCII I'm not sure if it makes any difference. }
                                              ----------------\\
#l1
Purim [??? -- my '95 input sic.]

{start ms. p41}

You know what the Chatan is telling the Kallah (bride) - that ourmarriage 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?  Beyond proportion.  Idon't want Amalek to have any part of my wedding.

/-------------------------

#l2
[That is:  Why do the wedding guests bless the marriage couple 7times after supper, and for 7 consecutive days, a total of 49bracha's; the proportion-ate response to their getting marriedwould be to bless them once;  or at most, only on one day.  
And of course the figure 49 occurs only in 2 other contexts:  thecounting of the Omer, and the Jubilee. -sa]
                                             ----------------\
#l1
                                             
	Also the other way -- if you love someone in proportion andyou send them a gift, it better be something special.  If you lovesomeone byeond proportion you can send them an apple and a pieceof 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.  And youknow, sometimes people get older and they learn -- also inproportion.  When you are 10, you know more than when you are 1,when you are 20, you know more than when you are 10, so you knowmore, 50, you know more -- and sometimes, the real anti-Amalekpeople -- they know beyond proportion -- so much deeper.And so I want to bless you to connect with people who love youbeyond 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 was tested[so then]  why didn't Ya'akov. when he married Rachel, why didn'the 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, impulsive man,prone to violent anger but also to heart-felt sympathy,  deal insome respects rather sympathetically with Esav, focusing on hisbringing his father venison, and his grief when he learned he hadbeen deprived of the blessing.  But Esav then becomes a code-namefor Rome, and is in that respect depicted as of very badcharacter. -sa]
                                        ----------------------\

#l1
Eventually he became a(?) murderer.  Ya'kov was {start ms. p42}
obviously serving G-d beyond proportion.  So you know what thebracha says:  SiMOI MiN Ha-'aYin [REFERENCE?] -- hidden from theeye.  It's beyond proportion.  So when he meets Rachel, he doesn'ttest her -- you only test people that you love on a proportionallevel -- beyond proportion, what's there to test.

	When you read the Megillah, you are wiping out Amalek.  	Because:  Why is G-d hiding?  Why is G-d's name not written in theMegillah?  When you give something beyond proportion, it's tooawesome.  I cannot even show my face.  I'm hiding.  
	When I want to give my two daughters a present, it's beyond - I don't want them to know that I give it to them.  G-d's name isnot written in the Megillah because what G-d is giving us onPurim, HE doesn't want us to know.

	Remember we are learning that chlidren are born with theireyes closed -- because they know that their parents want to givethem things beyond proportion.  So shelach manos is BiNYaN BeITHa-MiKDaSh -- building the holy Temple.  After MeChIaT 'aMaLeK --wiping out Amalek -- you build the Bais HaMikdash.  
	Why did we hate each other -- we were measuring yidden --shelach means, when I love you so much, beyond proportion, I'mready for Binyan Beit HaMikdash.
	In the Beit HaMikdash, the time is not from sunset to sunset,but from morning to morning. 

/--------------------

#l2
[REFERENCE:  In Temple times, the sacrifices of the day concludedwith the afternoon sacrifice, which was left on the fire until thenext morning; there was no evening sacrifice; hence the Ma'arivprayer does not correspond to a Temple sacrifice.  Thus sunset,or* the appearance of the stars marks, in Temple times, primarilythe end of the previous day 

#l3
[eg, as debated in the first passage of Talmud, for priests whoneeded to wait until the next day to re-enter the Temple, andwhose cleansing in water was completed 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, the daybegan in light; after the Temple was destroyed, the day began withdarkness. --  sa* 
                                          ---------------------\


So after shelach manos when I start the seudah [the festive mealof Purim, which occurs on the day of Purim] it's already likeafter Meshiach has come and keeps the seudah going until the nextmorning, because it's already the time of the {start ms. p43}

Beis HaMikdash.

	How do you know if someone loves you on the level of beyondpreportion?  If someone gives you an apple and you shiver --((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, Ilook at the Hertz translation -- 
I will never make any tora out of it.  But if every word of theTorah blows my mind -- you can make up the deepest toras in theworld. 

	So remember:
	Purim is the beginning of Torah Sh'Ba'aL PeH.  Torah sh'ba'alPeh is its Torah, right?  And you remember Rabbi Akiva is the realfixing of Esav -- BNeI BaNaYV SheL HaMaN LOMDIN TORaH B-BNeI BRaK-- BNeI B-BeNaYV SheL 'eSaV -- The sons of Haman are learningTorah in B'nei B'rak -- they are the sons of Esav. [REFERENCE? ] Yitsak wants to give Esav the bracha because he saw the neshama(soul) of Rabbi Akiva -- Rabbi Akiva is the emes (true) mindblower -- not only over the words, over the lettes over the targum(the translation 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 of hearingit)

/------------------------- 
#l2
[in virtue of having included yourself in the community of peoplewho performed the mitzva; in the same sense, one can choose (butcannot be constrained) to be included in a kiddush or havdalah,confirmed by responding `Amen' - sa).
                                                ---------------\
  
#l1
But the Megillah -- if I miss one word, I'm not {start ms. p44}YotSeI.  Because: if I blow my mind over every word, if I miss oneword, one letter, I have to read it again.

/-----------------------
#l2
[In practice this is not enforced, that I know of.  However, inany orthodox synagogue, despite the merriment, the reader will bequite firm about ensuring that the congregation quiet down aftereach outburst of noise. -sa]
                                               ----------------\

#l1
	Why is Amalek falling [in]to the hands of Rachel?  BecauseRachel is the first person to do something beyond proportion --giving over the sign [transcript sic, but usually, 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 beyond proportion.
 
	Without getting involved [in the details of this teaching:] You know the ZITTICHOVER tora:  Purim is the holiday of children . Beyond proportion.

/-------------------------
#l2
That teaching is input in =sh_t1 .  I have exerpted it in numerousselections, but not found it in any more detail than what follows(quoted verbatim, teachings of R. Shlomo): 

The ZIDICHOVER had a commentary:
Yakov said to Esau, "l'regel haMlava v'l'regel haYeladim"  ("Bythe pace of the cattle and the pace of the children." )  'RegelhaMlaba' can mean "the holidays when you are not permitted towork", which are Pesach, Shavuos, and Succos.  'Regel haYiladim'can mean "the holidays of the children", which are Channukah andPurim.

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, theadults know more.  When we are celebrating the future, the kidsknow best.  Chanukah is the light of the Meshiach.  When it comesto Torah sh'b'tav, the written Torah, in a strange way, maybe I ambetter.  Torah shebal Peh, the oral torah, belongs to mychildren."                                                       
[CONCLUDE MY RSC QUOTE FROM OTHER INPUT DOC ]
                                                ----------------\

#l1
Purim is so deep that I can't even go up to my friend[s] and blessthem (eg) -- `I bless you with a good year' -- it's in preportion 
#l2
[to bless someone for no less nor more than the next (365366)days]
#l1
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 years agoand we are coming back -- it's beyond proportion.  And also, thelearning, basically, the way G-d punished us, in Galutz  
-- it's also beyond proportion; we didn't deserve so much.
	If you love somebody very very very much and you hurt theirfeelings -- you're angry and your anger is beyond proportion --  
NaChaMU K-FLIYiM -- comfort is multiplied -- [REFERENCE?] alsobeyond proportion -- Meshiach is coming  Eskimos are coming todaven in Yerushalyim.
It's beyond proportion.                  

	Right after Amalek it says V-YIShM`a YiTRO -- Yitro heard{REFERENCE:  PARASHA YITRO (1) Exodus 18:1}.  What's theconnection?  Because after we fought Amalek, we made G-d availablebeyond proportion.

{start ms. p45}

On a proportional level, Yitro has no way of coming.  He was thePope of the Pagan world.
 
/-----------------------
#l2
[REFERENCE:  The Chumash (Exodus 2:16 terms Yitro 'the Priest ofMidian' (as distinct from 'a Midianite priest', which is alsogrammatically possible).]  Rashi comments: "The chief among them(RaV Sh-KoHeN); he separated himself from idolatry, so theexcommuniated him (Sh. R. 1)."
                                            ------------------\
#l1
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's beyondproportion.  Every miracle has limits.  Yitro heard about KiryatYam Suf.  Why is it that when we crossed the Red Sea, the lowestShiFChaH [handmaid] - the lowest woman saw more than YeCheZkeL(Ezekiel) the Prophet [noted for his vision, in exile by thewaters of Iraq, of the Merkava, throne-chariot] -- beyondproportion.

	You know friends:  the first time we had a vision of Meshiachis when we crossed the Red Sea -- because Meshiach is beyondproportion.

	Firends, I want you to know that:
	This whole month [of Adar, any Adar; in this case, Adar I 
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 every step- in proportion.  I did one thing wrong, I do 100 things good. 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 owe metwo, Ok.  If I love somebody very much {start ms. p46} you are notcounting.  

	I want you to knwo the deepest depths:
	Chanukah is very holy -- it's still a bit proportional.  Youadd [one candle each day], it's in proportion.  Yesterday was one,tonight is two, yesterday was 4, today is 5.  Purim is somethingelse.  I don't know.  I don't know anything.
	  V-DIgLO `aLI AHaVaH AL TiTKRI DiGLo ALA DiLIBO, His flag ison me with love.  [REFERENCE??] Don't call it his flag.  I don'tknow anything.

	Everybody knows that:
	Yitro is the neshama [reincarnated soul] of Cain and Moshe isthe neshama of Hevel [Abel].  [REFERENCE?].  There are certainaverot where tsuva doesn't help.  Basically, if you kill someone,there is no way of doing tsuva.  You kill someone, tsuva doesn'thelp. 
But all the rebbes say one thing:  
Tsuva from Ahava helps. 
So the way I want to say it now:  it should be beyond proportion. 

	Yitro wanted to fix the killing of Heval [Abel].  He knewthere is way for me [Yitro as the reincarnation of Cain] to dotsuva.  Suddenly he hears, there is something in the world beyhondproportion.  Kiryat Yam Suf (Crossing of the Reed Sea.).  RiTaHShiFChaH 'AL HaYaM, even the lowest [handmaiden] saw the miracle. He saw that G-d revealed to us that Meshiach is coming -- thateverything is beyond proportion.  He says, I'm coming, right.  Andyou know what he heard also?  He heard that thinking that thingsare in proportion is {start ms. p47} the greatest evil in theworld.   He didn't know that just thinking that everything was inproportion is so terrible -- he thought, I believe in G-d,everything is good, but everything is in proportion.
 
He heard that Moshe Rabbneu is fighting Amalek, Amalek comes andsays, Yidden, don't fool yourself, everything is in proportion. MiLChaMah L'(haSHEM) B-'aMaleK M-DoR DoR, G-d is at war withAmalek from all generations  {REFERENCE: Exodus_17:16}  Thegreatest evil in the world is to think that things have to be inproportion.

	This morning I was reading the Reader's Digest; I was sittingon El Al and I saw a gevalt article.  He writes that his son of 12comes home and says, Daddy I love you.  `My first reaction was, What do you want.  So he says, I tell you the truth, my teachertold the whole class to go home and tell your father you love himand tomorrow and I want to hear what your father says.  So I wasvery angry, what kind of chutzpah is this.  A teacher is supposedto teach geography, history, whatever -- who is he to mingle intoour personal private life?  Who is the teacher?  So he says, Ourgym teacher.  The biggest chutzpa in the wordl  How disguisting! He's suppsoed to teach you thow to hang onto the walls -- who ishe to mingel in?  So I said to my son, you are btininh in a reporttomorrow, every student is supposed to bring in a reprot of whattheir father said.  So the report was -- 85-90% of the fatherssaid,  when the sons said, I love you, What do you want.  Theycan't bring themnselves to say, I love you also, love you so much. {start ms. p48}

So he says, I called up this gym teacher and I asked why he toldthe children to ask their fathers?  [The gym teacher answered], Doyou know why so many chidren are sick (physically) -- because youdon't tell them `I love you'.  He wanted to teach the children howto be healthy.  You can't do anything if you don't tell them youlove them.  It's a gevalt tora, 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, comes from theletters    (?) ReFuaH (healing).  What's Amalek?  Amalek wantsto make us sick.  He doens't really want to wipe us out 

#l2
[Could have fooled me.  REFERENCE??]
#l1

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

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

	I want to say something awesome.  The Egyptians made us sickphysically.  

/-----------------------
#l2
[Granted, slave labour ain't like summer camp, but REFERENCE??
#l3
And so Jewish law in the Chumash, although allowing servitude ofdebtors and captives, repeatedly forbids 'slave labour', theoppressive servitude of the Egyptians.  (Eg, Sarna notes thatJewish law required that if a master so much as broke the tooth ofhis slave, the slave was to be freed.] 
                                                  -------------\

#l1
We were falling off from the pyramids.  Everything was broken. The Gemorah says, everyone was broken.  Blind??, broken, couldn'thear, couldn't see.  When Amalek came, before Matan Torah, theymade us sick, deep, deep inside(?).

{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 you attwelve  --  
 
	Why did you make the Golden Calif?  Becuase we didn't trustMoshe.  Moshe Rabbenu told us -- Moshe emes Toras Emes[REFERENCE??] -- every word that Moshe tells us is true.  He toldus he'd get us out of Egypt, he did; he told us he'd give us the"mun" [manna, heavenly food eaten in the desert], he did.  Hebrought us to Mt. Sinai, he did.  He said, I'm coming back. 
[REFRENCE:  Exodus 24:14] Why all of a sudden you think he's notcoming back?  The reason is because Amalek comes.

/---------------------
#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, the Torahwe 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.  SiTRY TORaH,secrets of the Torah,  Torah sh'Ba'al Peh, is Meshiach's torah. If you hate, you can't (receive it).  So what is?? KIMO L-MaTaH,KiBiLO L-M'aLaH, Torah for upstairs -- the heavenly Torah. [REFERENCE??] Do you know how to recieve the ToRah?  
	Because basically when I receie the Megillah it's still Torahsh'b'KTaV (the written Torah).  When do I receive this heavenlyTorah?  When I send shelach manos. 

	I want you to know something very deep:
	Today the world is into prevention, right?  I want to say{start ms. p50} a gevalt.  On Purim it's mamash when I'm sick,Amalek came already.  And he knocked me off. 
Kill myself.                                

	PURIM KATAN is on the level of prevention.  Because it'sbefore.  I'm knocking off a litte Purim Katan, taking a littleextra vitamin.  Becuase it's so dangerous -- gevalt - when I seethe whole world sick with hatred, I need some extra vitamins.
	Mamash, I want to bless you and me with an emes (truthful), 
[or better, 'true' -- sa ('95 note)] Purim Katan.

[THIS RSC TEACHING CONTINUES AS =shxew44q.  A short rant concludesthis doc.]

//----------------


#l3
[sa ('95 note), 14 Adar I 1995, which to our shame is Ramadan 15]*

#l4
[[N.B.: I suppose in that '95 note I was referring to the timethat an immigrant M.D. who had treated terror victims and hadfallen into hate-filled crypto--neo-facist company in the USA, andwho rarely if ever drank, became drunk on Purim, entered a holysite, and murdered Muslims as they knelt in their daily prayer. That deranged act was repudiated by almost the entire Jewishcommunity of the land of Israel.  
As I remarked in a Letter to the JP; that act is a lasting shameto the people of the land of Israel; and no monument should standin this land at the gravesite of its perpetrator (may his soulfind rest).  (sa 3 Mar '04, 10 Adar),]
                                           ----------------\\

[SORRY FOR THE INTERJECTION; but that bit of Kach idiocy has lefta shadow on Purim; the movement is legally banned in Israel, andought not be tolerated ]

[[ HERE I HAVE TO CUT THE BALANCE OF =shx44b, because W.EXE has a65K filesize limit; so I'll continue it as =shxew44c, to which Iwill append my cleanup of =sh_ew44c as =shxew44c. ]]
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