;.cConclusion of cleanup of =sh_ew44b; plus cleanup of =sh_ew44c
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THIS DOC FOLLOWS =shxew44b; 
It starts with the conclusion of my cleanup of =sh_ew44b.  I willthen append my cleanup of =sh_ew44c; thus concluding my input ofEW's manuscript transcript ew44.

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RSC TEACHING CONTINUES.

RSC:

Here I want to say a gevalt Torah.  Again:
	We were learning at the beginning that Adar is the month ofYosef [supra =sh_ew44a].  And therefore, sometimes it's Yosef,it's one month, and sometimes it's Menashe and Ephraim in ShNasHa-'eBer (the leap year).

#l2
[REFERENCE:  Because Jacob adopts, for purposes of inheriting astribes the land of Israel, the two sons of Joseph, Menashe andEphraim, as his own. (Genesis: 48:5)]
#l1

	Who had the most reason to hate Ephraim?  Menashe, right? V=YaS(h)eM AT AFRaIM (efraim) LiFNeI MeNaSheH, and you should putEphraim before Menashe  

#l2
[REFERENCE: Genesis 48:20, usually: and he set Ephraim beforeMenashe] 
#l1

-- becasue the utmost against Cain and Hevel is Menashe andEphraim.  Mamash, they love each other.

	So I want to say a gevalt torah:

	Because Purim Katan -- Katan means a little boy -- not somuch -- katan --
	The Gedolim [lit., 'the great ones'; ie the Sages] sign theirnames 'HaKatan Avram' -- I could be great, but I consider myselfsmall.
	Menashe was the oldest and Ephraim made him small.  So hecould hate him.  But he didn't.

{start ms. p51}                       

So mamash Purim Katan -- Menasche is the real anti-hatred.  Soit's called Purim Katan -- not Purim LiFNeT ("bet or"?? --something like that) but Purim Katan.
	On Purim, even if someone makes you small, you still lovethem.
	Does anyone make us more small than our chldren -- we socalled adults.  On Purim, I'm sitting on the floor.  Dari isriding on me, right.  Emesa Purim Katan!  Gevalt, how I curemyself inside when I do it.

	I want you to know, anyone who wants you, do big favors thisweek                  

#l2
[REFERENCE:  Here, I need to know the exact (Hebrew) date of theteaching; was it 1 week before Purim Katan?] 

#l1
What about Purim Katan?  On Purim itself, shelach manos is on thelevel of Purim Katan.

	Basically, reading the MEgillah (if it's not ShiNaT Ha'eBeR,leap year) reading the Megillah is Ephraim but shelach monos isPurim Katan -- is Menasche.

	AIN 'aMaLeK NOFaL B-YaD ZoR'aO SheL RaCheL MeNaSheH V-AFRaIM. Amalek only falls into the hands of the descendents of Rachel,Menasche and Ephraim.  They send you the smallest gift in theworld -- it couldn't be any smaller.  Gevalt, l'chaim, l'chaim.

	I want you to know:
	When Ya'kov met Rachel, he was crying over the destruciton ofthe Temple.  You know when he was crying?  When he met Rachel. Ya'kov was a rebbe 

#l2
[REFERENCE:  "And Ya'kov was a quiet man, dwelling in tents"(Genesis: ____).  Commentators takes 'tents' to mean 'yeshivas'.)]  
#l1
you know what he smelled out of Rachel.  Beyond proporiton.  Hesaid, gevalt, Ribbono shel Olam, such a holy mother --  [So howper impossible could her] children hate each other? {start ms.p52}
-- she's crying!

/----------------------
#l2
[REFERENCE:  Possibly to "a voice in the wildnerness - Rachel iscrying for her lost her children" (Prophets, Jeremiah?).  Bytradition, Rachel, at her Kever near Efrat, mourns for the exileof the Jewish people, who (in the first Exile) were driven pastthere, but apparently not past Hebron.  And it is for that, Jewishtradition says, that Rachel was buried near Efrat, not at Hebron.-sa]
                                                   -------------\

#l1
[ WEDDING : BREAKING GLASS ]

	Also want to say a gevalt torah:
	Why do they break the glass over Yerushalyim after thechuppah:
	You break the glass after the 7 blessings.  Do you know whatI'm learning after the 7 blessings.  We were learning,  the wholething: [Cf. supra:] is out of proportion; do you know what I'mlearning after the 7 blessings?  I realize that the Bais haMikdashis ChOReV, destroyed.   

	Not on the level of proportion -- because of one brokenglass.  One small glass. It's not in proportion.
But after the sheva brachas (7 blessings, recited in honor of thebride and groom at the marriage feast) {FNew44b(24)sa}
, beyond proportion, I realize that to build is also beyondproportion.  All it takes is one mazel tov, one dance(?), onesimcha.

#l2
[REFERENCE:  By tradition, as soon as the groom breaks the glass,the celebrants call out 'Mazel tov', and dancing and singingbegin.]
#l1

	Ok, I just want to say one more thing:
	PARSHAS TRUMAH -- what's parshas Trumah?
	You know, from my goal to build the Bais HaMikdash,

#l2
[REFERENCE:  A prayer that the Bet HaMikdash be rebuilt is arabbinically required inclusion in most Jewish prayers]
#l1

 unless I do it with all my heart, with all my soul

#l2
[REFERENCE:  To the bracha immediately following the shma, "andyou shall love the LORD your G-d with all your heart, with allyour soul, and with all you have (ie possessions, powers, etc. sa) 
#l1

it just doesn't go.

	You remember:  Other Sforim (Jewish holy books) say the samething:
	Moshe Rabbenu knew if someone gave a little heart, he madethe ChoTzer (courtyard) [of the Sanctuary, Mishkan] out of it;  ifsomeone gave more heart, he made the MiZBeaCh (the altar); ifsomeone gave more heart, he made the Kadosh K'doshim (the InnerSanctuary, 'holy of holies'). [REFERENCE?]

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

{start ms. p53}

	I told you the whole thing about the EGeL (the Golden Calf),all the rebbes say the same thing:  we only made the Egel HaZahav(Golden Calf) because we met Amalek -- and Amalek mamash cooled us-- Amalek says to us, It's imitation, one imitates the other --all the yidden yell Na'aSeH V-NiShM'a, we will do and we will hear
#l2
[REFERENCE: Exodus 24:7, although the Rashi interlinear translates`NishMa' `obey'].  

#l1
So you yelled also - don't tell me you mean it. 
All the yidden left Egypt, so you went also; what, you'd stay inEgypt alone, what do you have there. 
All imitation.

	So this Shabbos is Parahas Trumah:
	ZaHaV V-KeSeF V-NiChoSheT -- gold and silver and brass [orusually: copper; but Klein's Etymological Dictionary: `brass,copper'] [REFERENCE: Exodus 25:3] [Moses may be imagined assaying] I don't care what you give G-d -- gold or silver -- [oreven] a piece of iron -- but mamash do it with all your heart. Kol AISh, every man -- as the KOTSKER REBBE says -- do it with allyour your heart -- KoL AISh ASheR YiDBaNO L-BO, each man whoseheart makes him willing (to come)  {REFERENCE: Exodus 25:2}.

	Yitro knew that unless he [as the re-incarnation of Cain]comes back to Moshe Rabbenu [as the re-incarnation of Abel] beyondproportion, he cannot do tsuva.  And he didn't know there was sucha thing as 'beyond proportion'.  But when he heard that Kriyat YamSuf (dividing the Reed Sea) and Milchomos Amalek (the war againstAmalek) - until that time he didn't think there was such a thingas byond proportion.  It's not an avera -- no so bad.  

#l2
[I don't get it. -sa - what's not so bad if it's not an avera?]
#l1

But when he heard about {start ms. p53} Milchema Amalek -- hesaid, this is the utmost of evil -- the whole thing of evil isbeyond proportion.  So he comes.

	Can you imagine how much Yitro bent backwards -- the sin ofCain was when he saw that the Ribbon shel Olam accepts the Karbon(the sacrificial offering) [of Abel; Cain should have said:]  I'mso glad I have a holy brother.  We were learning many times:  thatthe sin of Hevel (Abel) was:  Why didn't you go to Cain as ateacher.

#l2
{N.B.:  I THINK THAT WAS A MIS-SPEAK; THAT 'HEVEL' AND 'CAIN'SHOULD SWAPPED, AND SO THE SENTENCE SHOULD READ:
"the sin of Cain was: Why didn't you go to Hevel as a teacher."}
#l1

	This was the fixing [that Yitro comes to Moses as to ateacher.]	
	Yitro comes to Moshe Rabben and says -- you are such a tzadik- I'm so glad you are.  And do you know what the fixing of Mosheis?  the next day he listens to Yitro 

#l2
[REFERENCE:  In parshat Yitro, Yitro teaches Moses how to set up ajudical system, with Moses as Supreme Court.]
#l1

	Do you kow what the sin of Hevel is?  The truth is -- it wasCain's idea to bring the Korban (the sacrifice).  Cain started thewhole thing.  Hevel brings a Korban -- it's accepted and he walksaway.  And he spits at Cain.  What kind of chutzpa is that?

	So Moshe Rabbenu listens to Yitro.  Yitro is only a Jew oneday. 

Moshe could say, Listen Yitro, go to yeshiva first and in 10 years-- [If parshat Yitro was a novel, not part of the Torah, we couldimagine Moshe Rabbenu saying to CNN, on deep background: ] "He's aJew one day and he's already giving 'eTzi, advice to MosheRabbenu? -- Do you know what kind of a Prophet I am -- I justrecently met some of the prophets, they told me like this --  Iwant you to know I'm not the Meshiach, don't get me wrong -- " 

{start ms. p55}

	Anyway, waht I wanted to tell you -- listen to this -- thefixing of Cain is this -- he comes to Moshe and says, I'm so gladyou are a tzadik.  The fixing of Hevel is -- he's teaching Cain. But beyond everything, Yitro is bending backwards to come to Moshe-- and Moshe is standing?? [`bending'?] backwards to listen toCain.

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

#l2
[That is:  Before Yitro comes to Moses, Moses is the only personto adjudge disputes; Yitro's innovation is to have Moses delegatejudicial responsibility.]
#l1

	I want to tell you something so deep.  I want to say it in adiffernt way -- it's all the same thing:
	The Gemora says:  HaROTzeH Sh-YITKaiMU(?) NiKaSIV YiTt'aBaCheN ADaR, if you want something to last forever, you plant itin Adar. [REFERENCE? ] . 

#l2
[Sounds like good agricultural advice hereabouts; Adar is themonth when everything's solidly green, the ground is well-soaked,and the weather is warming up.]

#l1
All the rebbes say the same thing:  If you want something to lastforever, the time is Purim.

	Remember I mentioned that REB LEBELE EIGER - he says thatPurim is on the level of of Shabbos:  KiVI'aH V-KaYMeH - it setand last forever.
	It's very simple:  anything you do half-heartedly, doesn'tmatter.  Everything you do completely, is mamash forever and ever.

	So when a person gets married, he wants to be a little Adar. So he covers the face of the {start ms. 56} bride, which is`Bechinas harotse she'yet kaymu nicasov, yitah bahen Adar' `If youwant something to last forever, plant it in Adar.'  Let it bebeyond -- let it be more than anything.

	So I just want to say one more thing; obviously this ismamash the deepest depths:
	Until we want Eretz Yisrael completely, completely, we can'tdo it geyond proportion.  Because anything you don't lovecompletely - you can't do beyond proportion.
	The one?? - chet - sin - of the miraglim, the spies, was tosee how much into proportion they were -- that they couldn'timagine that G-d could do something beyond proportion.  Thequestion is: [since] they believed that ((if)) G-d performed somany miracles in Egypt, why couldn't they believe that G-d wouldperform miralces for them in Eretz Yisrael?

	I don't want to say anything bad but:  today's it's the samething.  They believe in the Torah, but they don't believe in EretzYisarel.  Eretz Yisarel is where you are supposed to live and youare in proportion.  Every person needs a house, and so the Ribbonshel Olam gives us Eretz Yisrael, and if it doesn't fit, itdoesn't fit. 
	Where's beyond proportion?  But for that, to do somethingbeyond proportion, you have to want {start ms. p57} it with yourheart and soul.

	Everybody knows, Ya'akov is B-KoL M-ADeCha -- with youreverything.  [REFERENCE:  3rd phrase of lst bracha after the shema"with all your heart, with all your soul, and with all you have(possessions)); but I don't know why this is associated withYakov.]  You need more than anything.  The First Bet HaMikdashis?? Avraham -- it was ChuRav (destroyed).  Even Yitzhak -- B-KolNaFSheKa -- with your soul -- [REFERENCE: ibid, 2nd phrase] is notcomplete again.  Becuase I'm ready to die for G-d one second of mylife.  Ya'akov - B-Kol MeAdeCha -- is the Third Temple - BaitShlisha.  [REFERENCE??].  This is a gevalt.

	So everybody knows:
	On Purim is the Emese Kabalat Torah, the true receiving ofthe Torah, the real receiving of the Torah.  Even on Yom Kippur Ican manage to stand before G-d half-heartedly.  I promise G-d I'llbe good, I'll be sweet, I promise G-d I won't do it again.  Youkow what promise means.  I really don't want to do it -- but I'llpromise.  Promises are very good, but it still means I don't meanit.  I have to force myself.  Because [if] I'm burning up to doit, I don't have to promise, right?  
	Listen, if I meet a girl and she loves me a little bit andI'm afraid that tomoroow she'll change her mind,  Swear to me thatyou'll marry me because I'm afraid tomoroow that she won't -- ifthat's the deepest, who needs to promise?  YOu don't need anythingelse.

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

{start ms. p58}                             

-- You know what his exile is?  I don't want it wholeheartedly. So Yaakov began the tora of Nedarim.  
	Why did Moshe Rabbenu give us the last parasha Nedarim. [REFERENCE?] Because Moshe Rabbenu saw that it would take 2000years until Meshiach would come.  So the last parasha he gave usis?? parshas nedarim - the portion of the Vow -- even if you don'twant to do it, you promise, you swear to yourself you'll do it,despite yourself, despite everything.                                                
	I want you to know:
	On Yom Kippur, I stand before G-d and make promises.  OnPurim, I don't make any promises, I don't have to.
	I want you to know one more thing:
	On Purim, I recive upon myself and my children and mygrandchildren, G-d should mamash bless all of us because anythingwhich I want wholeheartedly, I can also swear for my children.  IfI force myuself, so then I'm not sure of my children having theidea of forcing themselves.  I free myself, maybe my son.

	Remeber an Ishbitzer (teaching), he says it 1000 times:  G-dshould have compassion us:  it should be true that anything I wantwholeheartedly my children should also want.

	I want to share something awesome with you -- We live in acrazy world, so many kids come back to yiddishkeit.

{start ms. p59}
 
The question is, where's it coming from?  The father eats ahamburger on Yom Kippur.  
 
	A little black taxi-cab driver once told me, You Jews arecrazy, you folks are crazy.  I said:  It's true, how did you know? I can't remember all the words, but he says soemthing like this: I know what Yom Kippur is all about -- you are suppsoed to sit insynagogue praying.  I pick up a lady from the beauty parlor on YomKippur and she promised me $10 extra if I get her to synagoguebefore they blow the horn.  Did you ever hear of anything socrazy?  What's she doing in the beauty parlor in the first place? 
	It's a real REB LEVI BERDITCHER story -- she's in the beautyparlour and the whole time she's thinking of the shofar.

/--------------------
#l2
[R. Shlomo has given this story a kind interpretation, and I thinkproperly so.  Is it not touching that a Jewish woman, however onin years, and however uneducated an untrained in Jewish religioustradition, should believe so whole-heartedly that she was to standbefore the heavenly tribunal, that she would be concerned to lookher best?  As a courtesy to the heavenly host?]
                                                 ----------------\
#l1

	But it's crazy, right.  What about this woman?  I want you toknow something -- somewhere, inside, inside, there is somethtingwhole-heartedness.  It's so crazy -- she's in the beauty parlorand she wants to hear the Kriyat Shofar (blowing of the shofar). She's really far gone, right?

	I once met this fancy lady on the street.  How was YomKippur?  She said to me, I fasted beautifully, I had a very slightbreakfast.  Just a little breakfast-ala, gornisht,   (likenothing), it doesn't ammount to anything.  

	So what's keeping them?  What brings them back toyiddishkeit?  I want you to know that one nekudah (one point) thatwhich brings them back must be whole-heartedness - has to bewhole-heartedness.  And you know what comes {start ms. 60}
on their children?  They are ready to go beyond proportion.

	I want you to know something crazy.  A lot of people fromfrum ("religious") homes are not going out of their way foryiddishkeit -- all in proportion.  In Boro Park everything is inproportion.  Children of people who are coming back fromyiddishkeit whose father was smoking on Yom Kippur are ready tojump out of their skin.  Because the saddest thing is in BoroPark, children whose father is frum -- their yiddishkeit is basedon their father's actions.  Their father fasts on Yom Kippur - I. A little bit Amalek, a little bit imitation.

	The yiddishkeit from a father who smokes a pipe on Yom Kippur-- it's not imitation.  Amalek has no hold in it.  What's left isone little "neduk-ala" (point).  I want to hear the blowing of theshofar.  What do I need?

	Mr. Green - I mentioned the story before [supra, =sh_ew44a] - he can't marry a non-Jewish girl because of the kiddisuh Fridaynoght.  You see, that kiddush - Amalek has no part .  I have totell you -- it was this deep deep inside where amalek has nodominion inside.  

	V'ANoYCHI LeSTeR ASTIR PaNaI ??, G-d is hiding HIS face. ASTeR MiN HaToJRaH MiNaYiN, is Esther hidden in the Roah?  Deep,deep inside. {start ms. p61}

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

	You remember the heilige REB STOLNER ? I'll tell you sometingvery deep:  No one ever saw him learning his whole life.  Nobodysaw him learning.  When he was 3 years old, he was always underthe sofa.  So this teacher comes and says, Rebbe, heilige Rebbe,your so is always lying under the sofa.  So what do you care?  Hewants to be a hidden yid.

	I want you to know, remember YANUKA KDISHA became a Rebbewhen he was five.  The chassidim didn't know if they should makehim a rebbe or not.  One of the the chassidim remembered - thatReb Aharon once said to REBBE USHKA, before REB YISROEL was bornand someone said it was probably by a tish [tish:  lit., tableShabbat festive meal hosted by a rebbe] Rav Uska asked his fatehrto bless him with children.  So the heilige RAV AHARON KARLINERsaid to his son RAV USHKAN, you'll have a son, that no one willever see learning -- nobody will see him going to the mikva --

	Remember [the story of how] MEIR PREMASHLOVER went up toheaven.  And I also saw in [or better, 'an'] addition to thatstory, something so cute.  Reb Meir Premishloner would never say,I, he would only say 'Meirla'.  Like this:  'Meirla' wants to gofor a walk.  He would say in the 'park'.  But there is no park inPremishlan.  Where would Meirla go for a walk?  Meirla has nochoice.  Meirla has to go {start ms p62} for a walk in heaven.  SoMeirla went for a walk in heaven.   

	So Meirla goes to the Hechal (tent) of Avraham, the Hechel ofYitshak, finally he comes to the Hechel of Meshiach.  So he says,I went to the Hechal of Avraham and I saw yidden learning. Yitskak learning, Ramban[? or Rambam?] learning, Rashi learning --he came to the Hechel of Meshiach and I saw "Deitchalach" - inthose days, someone who doesn't go to yeshiva is called aDeitchalach.  I saw Deitchalach with long hair, playing cards, inthe Hechal of Meshiach -- all hidden -- what do we know.

	Let me tell you one more tora-la:
	Also for Rav Meir Premashlaner:
	The daughter of the holy KALLOVER was married to one of thesons of the ZITTICHOVER and nebech (woe unto us) we should alllive long and be happy, her husband passed away.  And shededicated her whole life to make money for the poor birde.  So shecame to the heilige REGINER.  First she came to the PREMASHLANER. So the REGEVER said to him, where were you before you came to me? So she said, I was by Reb Meir Premishlaner.  And everybody knows,between the Reginer and Reb Meir Premishloner, there was a veryspecial connection.  So the Reginer said, tell me exactly whathappened by the Premishlonoer.  So she said, I came to thePremishlaer and I say I'm the daughter of the heilige KALLOVER andI'm the daughter of the heilige Zittichover.  So it just blew hismind and he said, What do you {start ms. p63}  

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

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

	So he says to her, Reb Meir Premishlaner has a special dealwith G-d, that no one should see the MaLaChiM of the mitzvas he'sdoing.
	Gevalt!

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

#p             
{start ms. p64}

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{start ms. p64}

	Once a year G-d gives us a chance to have a taste of what ourfriends are doing when they are sending shelach manos -- and allof a sudden, please let me have a taste of all the angels youcreate and I don't even know about it.

	You see what the saddest thing in the world is -- we know somuch about our mistakes -- about each other -- how much do we knowabout the mitzvas we do?  This is Amalek's "gesheft" (Yididsh:business).  Amalek tells you, did you hear about this, did youhear about this one, did you hear the bad thing?  We don't tell __each other good things.

	I remember, without making myself big, when I first begansinging a little bit, a big Rosh Yeshiva callled me, and he says,I hear terrible things about you.  So I said, I'm sure they areall true, but let me ask you one thing.  Do you by any chance hearanything good about me?  He says, No, I only hear terrible things. So I told him, Heilige Rebbele, so you see, it's already a lie.

	You see, if you want to see if the person who talks to us isAmalek or not, they tell you bad things.  Can you tell mesomething good also?

	Sh-KoRaKa B-DeReK, they cooled off on the way -- only badthings.

	I want you to know just at the end of the Holy Wall is beyondproportion.  An all broken wall -- to come from the ends of theworld to davin for one minute -- a gevalt.

{start ms. p65}                   

	Why is Eretz Israel built at the beginning by non-religiouspeople?  Because if we religious people would have come, it wouldhave been in proportion.  A yiddele who learns Rambam -- Rambansays its' a mitzva YiShuV Eretz YiSRAl, to live in Eretz Israel. A mitzva to put on t'fillin, a mizva to build Eretz Israel - theHoly Land.  So he'll come.

	First, he never heard of the Rambam -- 

/----------------------
#l2
[I doubt that's correct; I'd guess that most of those who came onthe First and Second Aliyot had had religious upbringing andeducation.
	Now one level deeper:  everyone knows that children onlypretend to rebel against their parents, and only the parents arefooled, though it breaks their heart.  But everyone sees that allit was was an isomorphic transform, the values of the parentsretained but expressed in a different context.
	So obviously the `secular' Zionists -- eg Shulamit Aloni --are no less religious than their halachically observant parents;they are merely cloaking religiosity in secular-humanist garb.
	And that is what built and sustains Israel, and may yet saveit.
	But too, Israel has always had those who aligned themselvesculturally and politically, to the point of treason and at therisk or cost of destruction of the Jewish state, with the dominantimperial power.  -sa] 

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

#l1
he [or she] doesn't know the Torahs -- why is he coming to EretzYisrael -- ready to die for it, 1000 times.  It's beyondproportion.

	If you remember, we were learening it 1000 times -- whostarted the whole so-to-speak Ba'al Tsuva movement.  I can coutnfor you 200 rabbis who think they did it.  But nobody did it.  Youknow who did?  

/------------------
#l2
[Yup.  Timothy Leary.
See, 2 things happen when a honest person gets high: 
(1) you realize that you have to actualize all aspects of youridentity, including the ethnic aspect (eg, Jewish)
(2) you realize that past a certain height - a bit beyond 
    250  as I recall -- only religion can harmonize 
    that unlocked potential energy. -sa]
                                        -------------------\
#l1

The Holy Wall.  Simple as it is, facts of life.  The tsuvamovement began in 1967 when we came back to Yerushalyim.  YOu knowwhat the holy Wall brought to us.  Beyond proportion. 

/-------------------
#l2
[One could also say that the Western wall -- which of course isthe boundary between Jerusalem below and above -- is the focalpoint of the Jewish universe, since all eyes -- indeed "nefeshYehudi" -- are constantly directed to it.  So the Jewish world,like the Hellenic (Athenian) world, is characterized byproportion, but ours is a spiritual/ethical, rather than merelyaesthetic, proporition. -sa] 
                                          ----------------\
#l1
 	So here I want you to know that after Purim -- everything isbeyond proportion.  
	Then comes Pesach, and Pesach after Purim is even deeper.  
	Purim is jumping -- also beyond proportion.  When you walkit's in proportion.  When you jump, it's beyond proportion.

{start ms. p66}

	Do you know what we're doing on Pesach?  I combine it --MoChIM D-GaDLuT - higher consciousness - jumping - and it'sproportional also.
	KaDaSh ArChaTz  -- Kiddush and washing.  ChoChMa 'iLAH(?)
 
/-------------------------
#l2
{EW gives as translilteration, ila'ah; Hebrew apparently 
 -- transliteration as given is a striking reminder of theArabic syllable often transliterated `il'lah', in the Zikr.  Andconjunction of that notion with the kabbalistic notion of'chochma' would be coherent, an interation that chochma is beyondForm (Cf. PVK,  'pure intelligence').
                                                  -------------\
#l1
The highest wisdom.

	Everybody knows that seder night is MoChim D-GaDLuT.  Ask mea question, I answer it.  It's not 'aD SheLA YiD'a (the watch-wordof Purim, 'until one does not know' )  -- I'm not telling, I haveno idea.  [On Pesach] I do know -- gevalt to I know.


#l2
[And that gives new point to the traditional after-Seder song,'Who knows One'. -sa]
#l1

	Can you imagine how much I know the Torah after it's clear tome how much I don't know!
	Can you imagine how much I love a person after I'm ready tolove them beyond proportion?
	You see, if I love the Torah beyond proportion and I'msitting there on Purim and I don't know what the Rambam says,after that -- Reb heilige Zusha, when the Rambam comes and tellshim pshat [Cf. supra, =sh_ew44b] -- gevalt, this is emese pshat(really the pure meaning of the teaching).

	So I just want to share with you the deepest depths:
	Do you know why children are so angry at their parents? Because it's so easy to become a proportionate father and mother. Becasuse basically, the saddest thing in the world is that we haveto teach our children proportion -- 

{start ms. p67}                                

We have to teach them Sunday is Sunday, Monday is Monday, 

/------------------
#l2
[But of course it ain't.  But all we remember is that Saturdayain't Saturn-day, it's Shabbat.  Only 2 names of months, Ziv andBul, survived the First (Babylonian) Exile.  - sa]
                                                   ------------\
#l1
this salami is kosher

/----------------------
#l2
[But of course it ain't, not if they add sodium nitrite to it. Surely the admonition in this teaching against imitating contentwith no concern to apprehend Form can be applied to extended therestrictions of kashrut along lines of holistic nutrition. -sa]
                                                  ------------\
#l1
this salami is not kosher, these potato chips are kosher, thesepotatoe chips are not kosher -- a little bit heartbreaking. Slowly, slowly, kids think, this is all my parents have to teachme.  This is good, this is bad.  Where's beyond proportion?

	So Saturday night, after Purim, V-GaM ChoRVOMaH ZaKoR L'Tov,Eliyahu haNavi comes on Purim, and he says:  Don't tell yourchildren if pototoe chips are kosher are not, just give them anapple and an orange -- beyond proportion.

	Then on Pesach, afater Purim, I can tell them also 'aVDIM HaGiNu L-PaR'oH B-MiTzRiYiM, we were slaves to Pharoh in Egypt.
	On Pesach, yoiu only eat matza, you don't eat chometz.  Youtell them the ARB'a KoSOT, 4 cups of wine -- it's allproportional, but it's beyond proportion.  At the end of theseder, Eliahu haNavi comes V-HaShiV LeV AVOT  al banim, return thehearts of the fathers to the children.  We should be privileged tosee it!

{APPARENTLY THIS IS THE END OF THE TRANSCRIPT; IT'S ALL I HAVE INTHE XEROX RECEIVED FROM EW.  HOWEVER, I DID NOT INVENTORY THENUMBER OF PAGES IN THE ORIGINAL (GREEN NOTEBOOK) MANUSCRIPT, SOI'M NOT SURE.}

                   sa, HaOn, 2/15/95, WHICH IS PURIM KATAN.
                   
END DOC=sh_ew44c
END INPUT OF ms. #ew44
============================================================ 
END =shxew44c; Concluding my clearning of =sh_ew44a + =sh_ew44b +=sh_ew44c.  sa, Meor Modi'in, 3.3.04, 10 Adar.  Harry-dog barkingat a groundhog; Yakov Rottenberg standing shmira.
===========================================================





 
 


                                  
