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<v Speaker 1>Welcome to Jewish History Uncensored with Mark Shapiro. This is

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<v Speaker 1>season sixteen, episode thirty two.

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<v Speaker 2>We're in part uh, this is part thirty two. We're

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<v Speaker 2>two thirds of the way done. So you've been with

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<v Speaker 2>me so far. We'll take it to the end of

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<v Speaker 2>theres Sesshia. I, since you read the Rabbi Calman mentioned rabi,

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<v Speaker 2>you know, I had an epiphany that I raised the

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<v Speaker 2>question why it's called Robunniat, like I'm not talking about

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<v Speaker 2>today when they rabbit sens they called him rabb Neat.

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<v Speaker 2>And also I said, refers to like women, rabbis is

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<v Speaker 2>rabunnique women tell Meami, So he's using a femine and

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<v Speaker 2>why not Rabba? Why because that Rabba is with someone

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<v Speaker 2>that picked today. And I had the epiphany that it

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<v Speaker 2>comes uh, like, how do you see a righteous woman? Well,

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<v Speaker 2>there's two ways to say it. One is sadekas and

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<v Speaker 2>one is sad khan eat. In fact, we would talk

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<v Speaker 2>about the nushing sudcannios. So it's obvious to me and

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<v Speaker 2>I didn't know I because I raised the question a

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<v Speaker 2>number of questiones ago, where did they get the studia

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<v Speaker 2>rob Anita. I think it's parallel to sud Khanat. Strangely enough,

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<v Speaker 2>I checked the gestro, and so you have Sadekas. The

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<v Speaker 2>poor of sadekas is Suddi cot you think there'd be

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<v Speaker 2>a woman female sadi Ka, but it's not. It's Sadeep

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<v Speaker 2>Sadekas or khan Eat. So I think rob Anat is

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<v Speaker 2>along the model of Khanat. So thank you, Rabbi kilvin Uh. Okay,

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<v Speaker 2>a couple of things before we get going. Oh and

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<v Speaker 2>I hope melts with us, because if he is met

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<v Speaker 2>with us, text MeMail. If not, I'm going to hold off.

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<v Speaker 2>I'm with you, okay now, borfisham. But before we get

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<v Speaker 2>to that, I'm want to show you something here it's

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<v Speaker 2>relevant to we spoke about last week when I mentioned

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<v Speaker 2>young orthodox public intellectuals, and if I had more time,

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<v Speaker 2>I'd play you something from one of my favorite public intellectuals,

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<v Speaker 2>Glenn Lowry, speaking to one of my other favorite public intellectuals,

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<v Speaker 2>John mcwarder of Columbia, and he gives his definition of

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<v Speaker 2>what a public intellectual is and why Abram Kindy, if

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<v Speaker 2>you know the culture wars, why he is not he's

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<v Speaker 2>an empty suit? He calls him. He's not. But this

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<v Speaker 2>Rabbi Harie Lamb. I don't know if anyone knows him

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<v Speaker 2>from the Lamb family. He is I guess grandson of

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<v Speaker 2>Norman Lamb. He is also one of these young up

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<v Speaker 2>and coming public intellectuals doing or by Sachs said to

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<v Speaker 2>do right for you know. I don't know if he's

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<v Speaker 2>in Walls a journal yet, but Newsweek other things. So

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<v Speaker 2>this appeared just two weeks ago when I just saw

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<v Speaker 2>it By, I saw it randomly. And what I want

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<v Speaker 2>to share with you and why it's relevant to what

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<v Speaker 2>we were doing is uh, he's he doesn't. He's talking

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<v Speaker 2>about how the base Medriss. He quotes how with George

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<v Speaker 2>will went to the yu Yshia University based Meatris. She said,

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<v Speaker 2>how can anyone learn anything in here? There's too much noise.

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<v Speaker 2>So he talks about the idea of rabbis and the

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<v Speaker 2>base meadress through arguing, and that's as long as you

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<v Speaker 2>accept certain basic presumption. Is nothing wrong with having strongly

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<v Speaker 2>held opinions, et cetera. But Denny says in the middle,

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<v Speaker 2>he says, you're talking about the Gamarra. He says, one

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<v Speaker 2>might imagine that discussions among such a stem and holy

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<v Speaker 2>rabbis will be conducted in hushed, respectful tones. Instead, the

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<v Speaker 2>ancient sage just cracked jokes, traded vicious puns, and insulted

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<v Speaker 2>each other's appearances. And then he goes on with another example. So, uh,

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<v Speaker 2>that's exactly what I mentioned, that all these insults and

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<v Speaker 2>other things. When you look at it, you're like, why

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<v Speaker 2>would they speak this way? But rabbi speaking to other

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<v Speaker 2>rabbis is like a club we when we look in

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<v Speaker 2>and it's like strange because we're we're sort of on

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<v Speaker 2>the outside looking in. That was at least my point. Okay,

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<v Speaker 2>now you got to ring the bells here because it's

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<v Speaker 2>correction time. And I always very hap there's no embarrassment

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<v Speaker 2>making corrections, especially maybe if it was an area I'm

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<v Speaker 2>expert in. But what I'm gonna tell you now is

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<v Speaker 2>something I'm just there's a few experts areas. I guess

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<v Speaker 2>I can say I'm sort of expert, but this is

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<v Speaker 2>just derivative from what I've learned and what I've seen.

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<v Speaker 2>And it's not my mistake. It's all the people, even

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<v Speaker 2>online you see a lot of people. It's what I

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<v Speaker 2>was always under the assumption. And I think Howard Handler

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<v Speaker 2>for this, and uh, now raised the question about I

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<v Speaker 2>don't know what you know that uh biro that's what

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<v Speaker 2>it should be. And I said, well, look at the rhyming.

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<v Speaker 2>It's obviously you're ah. And I played you the MW

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<v Speaker 2>the the different uh renditions of a dono lum. Also

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<v Speaker 2>I showed you how uh in the first line it

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<v Speaker 2>goes and there's a name for this, uh this where

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<v Speaker 2>you do unstressed stressed, unstressed stressed uh do oh lum,

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<v Speaker 2>and then you get to melech. So it has to

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<v Speaker 2>be lech and uh so if you look around the

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<v Speaker 2>way I described it is exactly how it's described that

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<v Speaker 2>uh uh. In fact, if you google it, you see

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<v Speaker 2>in the old Wikipedia before it was corrected that they

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<v Speaker 2>give this example for the special type of figure what

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<v Speaker 2>they call it, of type of poetry where it's unstressed, unstressed, unstressed.

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<v Speaker 2>They give that very line of adno um. You can

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<v Speaker 2>find all sorts of other examples, and you can also

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<v Speaker 2>find exactly what I said, discussions of it that uh.

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<v Speaker 2>It has to be the last syllable, even though it's

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<v Speaker 2>from a grammatical standpoint, it's a bira ach birah. Okay,

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<v Speaker 2>now what Howard uh. And and based upon that, I

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<v Speaker 2>said that this is an example like we see later

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<v Speaker 2>with poets that even though the grammatical rule is one thing,

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<v Speaker 2>they intend you to pronounce it the way I said.

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<v Speaker 2>And as I said, that's not my idea, that's what's

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<v Speaker 2>out there. And all, well, thank you, Howard Handler, he

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<v Speaker 2>points out to me and Raymond Schindlin. I don't know

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<v Speaker 2>if Schindlin or Shandlin taught for many years at the seminary,

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<v Speaker 2>an expert in Hebrew poetry. He takes up this issue

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<v Speaker 2>and he says it's not true. He believes this is

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<v Speaker 2>an achronistic thing. You can see, and I thank you

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<v Speaker 2>Howard Howard, who himself studied this years ago. You can

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<v Speaker 2>find an essay of Schindlin, a guy to Golden age

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<v Speaker 2>Hebrew Prosiby. He basically says his follow what his point was.

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<v Speaker 2>And I saw also in the encycled A Jahica, because

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<v Speaker 2>then I started investigating it that the Spanish poets were

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<v Speaker 2>not at all interested in rhyming the way I mentioned,

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<v Speaker 2>And that's that comes later. Schindlan says stress plays no

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<v Speaker 2>role in rhyme. Thus a stressed syllable may rhyme with

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<v Speaker 2>an unstressed syllable. The point is that for the Spanish poets,

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<v Speaker 2>the only thing that was important was the meter yet

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<v Speaker 2>tayed to Noah, et cetera, and that when you sing

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<v Speaker 2>it it has to be recited the way we do,

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<v Speaker 2>because when you sing it, that's the way it has

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<v Speaker 2>to be. But the idea, so the idea that I said,

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<v Speaker 2>that I expressed in which I've seen, it's all. It's

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<v Speaker 2>all out there. It's according to stress of Scheindlin and others.

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<v Speaker 2>It's not true at all that all they cared about

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<v Speaker 2>was tayd and and therefore what I said was incorrect.

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<v Speaker 2>That the poet did not intend you to intend it

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<v Speaker 2>to be read as be raw rhyming, because for him

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<v Speaker 2>the only thing that mattered was the meter. And I

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<v Speaker 2>take Professor Schindlin, he's the expert, the real expert. Furthermore, then,

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<v Speaker 2>so then I looked back again at the Judah lady,

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<v Speaker 2>and also with parjon Uh in his work, because they

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<v Speaker 2>what are they doing. They're criticizing all the people who,

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<v Speaker 2>for the sake of poetry are putting uh mila l

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<v Speaker 2>migla all the things I mentioned. If you read it,

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<v Speaker 2>you see though he's only referring to where where for

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<v Speaker 2>the point set where for the meter you add let's say,

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<v Speaker 2>an extra vove that then turns at Mila l or

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<v Speaker 2>Mila raw. He's not referring to the rhyming that will

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<v Speaker 2>come about two hundred years later. But it's not. It's

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<v Speaker 2>so mel I I correct myself and uh, it's uh.

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<v Speaker 2>I take back what I said that it's obvious that

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<v Speaker 2>the poet had to have that rhyme. And as I

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<v Speaker 2>said you, the funny thing is that when I Google

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<v Speaker 2>and I found that in the old Wikipedia, they say this,

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<v Speaker 2>But then you have these chats. I don't know if

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<v Speaker 2>you ever noticed Wikipedia. They have discussions chats and someone

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<v Speaker 2>explains to the person in road just that no, that

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<v Speaker 2>this form of poetry you're speaking about it's not chanistic.

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<v Speaker 2>The Spanish poets didn't use it. They only used and

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<v Speaker 2>no one has yet corrected that. So uh, there you go.

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<v Speaker 2>So I will thank I'm thankful that I could uh

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<v Speaker 2>correct that we spoke about this. Citter Well on behold,

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<v Speaker 2>these classes are now having an impact on the next

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<v Speaker 2>version of the arts. Gul Sitter. I don't know how

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<v Speaker 2>many people actually get it, how many shows, but you'll

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<v Speaker 2>see it. Why because I told you that in the

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<v Speaker 2>Brookol in the morning it says the art sport sitter

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<v Speaker 2>says sally called Sarki. And I said that not the

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<v Speaker 2>art spoil. The Koran which has followed the vocalization in

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<v Speaker 2>the RCA is exactly from Korn, and I said it

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<v Speaker 2>should be uscily called Sarki. So they put it first.

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<v Speaker 2>So they booked at all the differently durium and they

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<v Speaker 2>put it to the expert professor Richard Steiner, and he

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<v Speaker 2>concludes that what I said is absolutely correct. So the

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<v Speaker 2>next version of the RCA, sitter it's to us so Lee,

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<v Speaker 2>because remember Lee, it's you push back in the previous word,

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<v Speaker 2>the syllaba goes one back. Since I just gave a correction,

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<v Speaker 2>gave credit for art scroll, let me tell you something.

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<v Speaker 2>You know, I went with this that the art scroll

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<v Speaker 2>gets it wrong and Coryn and RCAA gets it right.

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<v Speaker 2>In Kiddish, where is it in Kiddish Friday Nights, we

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<v Speaker 2>say ki hum terrilla? What comes after that? Well, in

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<v Speaker 2>the song sort of quasi song, we say, let me

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<v Speaker 2>karai kodish. That's how arts girl has it. The Koran

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<v Speaker 2>has it let me kra Kodish. Now this one. It's uh,

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<v Speaker 2>it's not so problematic here. It's time to figure this out.

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<v Speaker 2>All you have to do is look here in the hummish.

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<v Speaker 2>There you go, Loo can post peak houff gimo there

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<v Speaker 2>Pussoka base it says it explicitly mikra kodesh and then

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<v Speaker 2>look down, Uh Meladashian mikra ko dish. Now, so why

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<v Speaker 2>isn't it Why is it this not with nasoka hor

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<v Speaker 2>Why because ko dish the accent's on the first syllable,

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<v Speaker 2>so you would expect the previous word to be mekry

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<v Speaker 2>like artsrow has it. Well, that's it's an exception, and

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<v Speaker 2>people have offered reasons why. Uh, there's an exception there

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<v Speaker 2>the olive so whatever. But whatever it is, we see

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<v Speaker 2>clearly that Corn is right and RCA is right, and

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<v Speaker 2>uh we can get into this if you want. Maybe

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<v Speaker 2>next class, I'll talk about hamote cy or homoe c

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<v Speaker 2>because they get another big mahokus. There is it? How

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<v Speaker 2>most the kamin arts or homoz arts and it's not

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<v Speaker 2>Israelis versus Americans because again for syllables, then you'd expect

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<v Speaker 2>nasoga hor in the previous one. The last thing I

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<v Speaker 2>want to do before we begin is I've created a

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<v Speaker 2>lot of questions about the Dryasneh situation. Before I do, though,

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<v Speaker 2>just let me show you a few things on your own.

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<v Speaker 2>You can look at I mentioned Bosnian SS troops. By mistake,

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<v Speaker 2>I said Serb officers. It's crows. You can, for instance,

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<v Speaker 2>look at your whole big article here in Wikipedia, and

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<v Speaker 2>this is called the Hanshard Division. These are Croatian officers

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<v Speaker 2>Bosnian Muslim uh fighting on the side of the Nazis.

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<v Speaker 2>Here you have a picture of there's the Mufti he raised,

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<v Speaker 2>these SS office, these SS soldiers among the Muslim population.

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<v Speaker 2>You can also, as I found another article on this

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<v Speaker 2>is another division of the SS, also Bosnian Muslims. Here

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<v Speaker 2>are German officers and Bosnian Muslim soldiers. The other thing

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<v Speaker 2>I wanted to show you is if you look in

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<v Speaker 2>the we spoke about the your good, if you look

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<v Speaker 2>at the the terrorist attacks in the thirties, you have

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<v Speaker 2>all sorts of things that I'm not prepared to defend.

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<v Speaker 2>For example, bombs thrown into crowded marketplaces, bombs detonated in buses.

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<v Speaker 2>This is exact sort of thing that the Rabbis were

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<v Speaker 2>very opposed to. If you start from the during the insurgency.

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<v Speaker 2>Then you notice they're all attacks on soldiers. You have

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<v Speaker 2>the the incident I mentioned last class, the Sergeant affair,

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<v Speaker 2>where in response to Jews being executed for their underground activities,

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<v Speaker 2>they executed two sergeants, which by the way, led to

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<v Speaker 2>five Jews being killed by British policemen taking revenge. So

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<v Speaker 2>this is a different sort of You know, they thought

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<v Speaker 2>they were fighting a war, a battle to a free

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<v Speaker 2>Israel from imperialists, which explains, by the way, why they

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<v Speaker 2>were interested in allying with the Soviet Union over Shampas.

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<v Speaker 2>I finished up Heller's book on and let's let me

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<v Speaker 2>just read to you page three forty seven. This is

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<v Speaker 2>a letter from L. Dodds in which he writes in

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<v Speaker 2>nineteen forty eight he says add was one of the

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<v Speaker 2>leaders of him Manuel and of Rechi. He says, there

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<v Speaker 2>is no doubt that there will be a world war

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<v Speaker 2>between the USSR and the USA and Britain. We shall

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<v Speaker 2>fight on the side of the USSR. So that that's Lech,

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<v Speaker 2>that's not your good. I already mentioned that for Lechi

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<v Speaker 2>the most important thing was freeing the land of Israel,

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<v Speaker 2>and they were prepared even to ally with the Nazis,

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<v Speaker 2>if the Nazis would help, would stop their extermination the

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<v Speaker 2>Jews and would help them free the land of Israel.

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<v Speaker 2>But if you do go further during the war, it's

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<v Speaker 2>civil war itself. You do have examples again of bombs

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<v Speaker 2>at the Damascus gate, at the cinema, et cetera. I'll

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<v Speaker 2>leave it for other people to discuss the morality of this.

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<v Speaker 2>What I do want to mention, however, is the Dieocen situation,

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<v Speaker 2>because I don't know if the word I use massacre,

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<v Speaker 2>which is the word you often use, is the correct word.

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<v Speaker 2>No one was ever taken out and shot against the

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<v Speaker 2>wall things like that, But I think you know, if

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<v Speaker 2>innocence were killed, I guess you can call it a massacre.

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<v Speaker 2>So did it happen or not? The number in Daria

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<v Speaker 2>scene is one hundred and fifteen. You have two different

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<v Speaker 2>versions of what happened here. Now, first of all, understand

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<v Speaker 2>the Israeli government, of the Proto government, the Jewish Agency

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<v Speaker 2>and Haganah, they acknowledged that they were innocence killed and

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<v Speaker 2>they sent a letter of apology, et cetera. So normally

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<v Speaker 2>people would say that's an acknowledgment by the government. It's

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<v Speaker 2>a little more problematic for the defenders of the other

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<v Speaker 2>side in that the claim could be made that they

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<v Speaker 2>were very interested in getting rid of the your good

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<v Speaker 2>and you know, having them discredited so attributed to them

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<v Speaker 2>a massacre which they didn't take part of, would serve

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<v Speaker 2>those purposes. Incidentally, the number you might hear of two

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<v Speaker 2>hundred and fifty people killed, that's a phony number, but

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<v Speaker 2>that's near good number. They're good wanted to make it

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<v Speaker 2>seem as if we want to scare the and say

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<v Speaker 2>they killed all these people. So a couple of you

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<v Speaker 2>emailed me and that There's been two books that have

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<v Speaker 2>challenged this. One is by Ury Milstein and the other

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<v Speaker 2>is Eliezer Talbert. Yes, they all acknowledge that innocedence were killed,

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<v Speaker 2>but in what context were innocence killed. Their argument is

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<v Speaker 2>that these were all in houses, and to get into

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<v Speaker 2>the houses they through hand grenades and things like that,

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<v Speaker 2>so they were all killed in that way. Although Eliezer

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<v Speaker 2>Talbert does say he gives he says as follows and

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<v Speaker 2>the heat that the only example he thinks of innocence

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<v Speaker 2>being killed was this one family that came out with

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<v Speaker 2>their hands raised and an individual, your good fighter shot

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<v Speaker 2>at them, killing eleven, and he did this in his

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<v Speaker 2>mind for revenge. But other than that, there were no examples.

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<v Speaker 2>So look at the end, as I said, I don't know.

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<v Speaker 2>I'm not an expert in this. This is a debate

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<v Speaker 2>between people. RYE. Bulstein, who's a you know, a renowned

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<v Speaker 2>and important historian of of the War of Independence. He's

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<v Speaker 2>not some like orthodox type person trying to put forth

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<v Speaker 2>a position. He's a real historian and he totally rejects.

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<v Speaker 2>On the other I'm Benny Morris, who's done important work. Uh,

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<v Speaker 2>he thinks differently. Everyone acknowledges there were war crimes. There's

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<v Speaker 2>no question there were war crimes. But we're not you know,

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<v Speaker 2>if an individual killed here were a woman rape, we're

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<v Speaker 2>not talking about that. We're talking about more, you know,

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<v Speaker 2>more people were killed. So the point I wanted to

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<v Speaker 2>make though, is that I don't care really it's it's

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<v Speaker 2>not it's not really important for my purposes. What I

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<v Speaker 2>was saying is that number one, you don't discredit Zionism

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<v Speaker 2>based on that if you have soldiers who behave improperly.

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<v Speaker 2>And remember I was responding to our anti Zionist person

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<v Speaker 2>who was saying here you want you and your state,

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<v Speaker 2>look what it did. I mean, I can go down

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<v Speaker 2>the list of the Arab massacres out. Do you know

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<v Speaker 2>what happened when he going up to Hebrew University was

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<v Speaker 2>at seventy eighty people killed? And go to Professor Freeman

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<v Speaker 2>who is the editor of the Chuva Tarambam. They were

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<v Speaker 2>simply how many times Jews were just stopped and massacred

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<v Speaker 2>like that. I can go down a very very long list.

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<v Speaker 2>So the fact that let's assume it did happen, Nah

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<v Speaker 2>for the sake of argument, it doesn't discredit it's not

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<v Speaker 2>an original sin. It's not it's it's people doing the

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<v Speaker 2>wrong thing. And and my other point is that we

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<v Speaker 2>shouldn't be afraid of the truth. If this thing can

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<v Speaker 2>never be proven one way together, then it remains a

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<v Speaker 2>dispute teku as we would say. But if it's true,

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<v Speaker 2>and if it is, it isn't we we should be

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<v Speaker 2>able to look look in Tanach, you see Jews and

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<v Speaker 2>the Danah did bad things. If Jews can do bad

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<v Speaker 2>things too, it doesn't we can we can accept that

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<v Speaker 2>and understand know that we're pained by this. If it is,

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<v Speaker 2>if it did happen, and we're bothered by this. We

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<v Speaker 2>don't celebrate this, we don't like this, we don't want this.

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<v Speaker 2>And I have to say, I think that makes us

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<v Speaker 2>different than the other side, which celebrate these sorts of things.

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<v Speaker 2>But so what is it authentic? Did it happen or not? Again,

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<v Speaker 2>leave it to Milstein and Benny Marris. Benny Morris, by

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<v Speaker 2>the way, he argues, I mean he is the one

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<v Speaker 2>who uncovered, based on the government documents, that Israel actually

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<v Speaker 2>expelled many Arabs, contrary to what we were told growing

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<v Speaker 2>up that you know, they all left on their own

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<v Speaker 2>because they were told by the Arab governments. And Mars

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<v Speaker 2>claims that they should have expelled more because then they

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<v Speaker 2>would have been an end to this whole problem, because

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<v Speaker 2>the two populations would have been so normally you think

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<v Speaker 2>of people denying the expulsions for political reasons. Bennie Morris argues, basically,

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<v Speaker 2>I don't think it's argument anymore. I mean it's factual

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<v Speaker 2>based on government documents. This is hog and I we're

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<v Speaker 2>talking about now. And he says that the mistake of

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<v Speaker 2>Ben Gurion was not expelling more Aros because in a

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<v Speaker 2>wartime this is a fifth column and uh, these things

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<v Speaker 2>happen and then you have to look at the larger pictures.

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<v Speaker 2>So it's not like Benny Morris is some I'm believing

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<v Speaker 2>heart liberal here arguing when he talks about Daria scene.

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<v Speaker 2>So well, let's say that. Let us now pick up

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<v Speaker 2>on where we are. As I said, we are about

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<v Speaker 2>two thirds of the way done. We're picking up Simon

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<v Speaker 2>Kufio tests number one, nineteen page race Mamazie and the

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<v Speaker 2>question I had and this went. We're going to be

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<v Speaker 2>interest to be introduced to some new people soon. But

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<v Speaker 2>their high rappaport is as follows the Tanya. Question about

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<v Speaker 2>the Tanya both about a textual matter and an ideological

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<v Speaker 2>sort of position. I want to show you what appears

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<v Speaker 2>in the Tanya. I don't know if we have any

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<v Speaker 2>people here who learned Tanya, anyone who spent any time

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<v Speaker 2>in Kabad. Of course, this is their their major text.

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<v Speaker 2>It's been published basically every place on earth where I

349
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<v Speaker 2>don't know what that means. When I talk about publishing,

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<v Speaker 2>like in the North Pole, or if they did go there,

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<v Speaker 2>I don't know. I don't know how you publish, how

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<v Speaker 2>you set up Maybe they published too, they set up

353
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<v Speaker 2>a portable printer. I don't know what they do, but

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<v Speaker 2>you now, in the end of the time, ya, you

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<v Speaker 2>have something called e garatta kodish and from the Balatoni

356
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<v Speaker 2>or Shani Zamnavaladi, and I want to read you something

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<v Speaker 2>that he says here in section twenty two. He says,

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<v Speaker 2>an open rebuke out of concealed Come now and let

359
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<v Speaker 2>us a judge. Remember the days of old, consider the

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<v Speaker 2>years of every generation. Has such ever happened since the

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<v Speaker 2>days of the world? And where, oh where you have

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<v Speaker 2>found such a custom in any one of the books

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<v Speaker 2>of the earlier and latter stages of Israel, that it

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<v Speaker 2>should be usage and regulation to ask for advice in

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<v Speaker 2>mundane matters. He's saying he was asked a question like like, well,

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<v Speaker 2>what type of house should I buy you? Something like that?

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<v Speaker 2>And the Balatonia says, whoever heard of such a practice?

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<v Speaker 2>That you asked the rabbi a question like this in

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<v Speaker 2>mundane matters? Such was not a even of the greatest

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<v Speaker 2>of the sages of Israel at the time. When I'm Ryan,

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<v Speaker 2>you never would. The only people you would ask things

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<v Speaker 2>like this about is maybe he've had a real profit.

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<v Speaker 2>So he says the Valatania says, we don't have this

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<v Speaker 2>concept of asking questions of great rabbis, So already you see,

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<v Speaker 2>this is very much an odds with what do you

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<v Speaker 2>think of him today? Hassein him today? Including obabachers who

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<v Speaker 2>would go to the rebbe ask about everything. Should I

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<v Speaker 2>take a new job, should I go to the university?

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<v Speaker 2>Uh in lebamacha Rebby. I knew someone who Obabaca Rebbi.

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<v Speaker 2>I was in Brandeis with him. I was a student

381
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<v Speaker 2>and he was a student with me. Dobabacarebbi told him

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<v Speaker 2>to go to university and told him. I guess he

383
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<v Speaker 2>told him to go to Brandeis too. I don't remember

384
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<v Speaker 2>if he did, but he told him to go to university.

385
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<v Speaker 2>So uh, I'm assuming he asked him which university. Uh.

386
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<v Speaker 2>This was a guy who's a Baltuva. He was a

387
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<v Speaker 2>Russian and he was very good at mathematics. So the

388
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<v Speaker 2>rebbe would give different answers to different people, but they

389
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<v Speaker 2>would ask the rebbe everything. And in the Hasidic world,

390
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<v Speaker 2>you can't get married, of course, unless you get approval

391
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<v Speaker 2>from the rebbie and all sorts of things. So here

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<v Speaker 2>you see, uh, maybe marriage is not mundane but in

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<v Speaker 2>terms of jobs, in terms of all sorts of stuff,

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<v Speaker 2>you see the Bollatonia giving a very different perspective. Now

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<v Speaker 2>that that's not what I there's a question I asked,

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<v Speaker 2>although this is important because this text is always cited.

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<v Speaker 2>Maybe if you have some habbotniks, they can say, well,

398
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<v Speaker 2>you have to read it differently, but this text is

399
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<v Speaker 2>always cited as showing how things are different today than

400
00:23:24.839 --> 00:23:26.880
<v Speaker 2>in the past from the Balaton and I'll read your

401
00:23:27.039 --> 00:23:30.559
<v Speaker 2>mazous in a second. My question was, as follows that

402
00:23:32.640 --> 00:23:34.359
<v Speaker 2>if you go back, if you go to the Hebrew,

403
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<v Speaker 2>it says, as follows, He says the beginning line for

404
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<v Speaker 2>he says, where have we found Where did you find

405
00:23:45.400 --> 00:23:50.680
<v Speaker 2>min hugs at of macaroni? Where did you find such

406
00:23:50.720 --> 00:23:53.960
<v Speaker 2>a practice? And all the whole Jewish holby books leos

407
00:23:54.319 --> 00:24:00.559
<v Speaker 2>min hug the tikun. It's a goshs cads malos. I

408
00:24:00.640 --> 00:24:03.480
<v Speaker 2>go back and forth, phardacushions, I can't keep trying. He says,

409
00:24:03.480 --> 00:24:06.640
<v Speaker 2>where do you find in all the holy writings that

410
00:24:06.680 --> 00:24:11.480
<v Speaker 2>there's a minhug vitikun to ask advice some great rabbis

411
00:24:11.839 --> 00:24:14.920
<v Speaker 2>what to do if it's you know, mundane matters oh magashi.

412
00:24:14.960 --> 00:24:17.880
<v Speaker 2>Oh magashi means you know, I want to get a

413
00:24:17.880 --> 00:24:20.119
<v Speaker 2>new house, should I buy here or here? Or should

414
00:24:20.160 --> 00:24:22.240
<v Speaker 2>I get a four bedroom house or a two bedroom house,

415
00:24:22.279 --> 00:24:26.119
<v Speaker 2>et cetera. Well, what about this word minhuk fatiquin. So

416
00:24:26.160 --> 00:24:29.640
<v Speaker 2>if you look at the English translation, he translates it

417
00:24:29.680 --> 00:24:36.599
<v Speaker 2>as usage and regulation. But I don't know if you

418
00:24:36.640 --> 00:24:39.160
<v Speaker 2>read it, it's it's obvious. If you know we're beIN

419
00:24:39.200 --> 00:24:43.599
<v Speaker 2>a keeper, it should be minhug vatikan a sikhin. Now, well,

420
00:24:44.200 --> 00:24:47.160
<v Speaker 2>we have this phrase the vasikin. They referred to the pious,

421
00:24:47.519 --> 00:24:50.880
<v Speaker 2>the pious people pious of old in particular. Uh, that's

422
00:24:50.880 --> 00:24:54.079
<v Speaker 2>where we get the expression dovin vasikin. And you have

423
00:24:54.160 --> 00:24:57.680
<v Speaker 2>the expression minhug masiqui in all over rabbinic literature. That is,

424
00:24:57.720 --> 00:25:01.039
<v Speaker 2>you have minhug of the harmonam, which often the rabbis

425
00:25:01.079 --> 00:25:03.559
<v Speaker 2>tried to get rid of. But then if they think

426
00:25:03.599 --> 00:25:05.960
<v Speaker 2>that it's a min hug of good standing, where even

427
00:25:06.000 --> 00:25:09.079
<v Speaker 2>if it's problematic, but the earlier rabbis vouched for it

428
00:25:09.200 --> 00:25:11.240
<v Speaker 2>or established it, they then they always say, well, this

429
00:25:11.279 --> 00:25:13.759
<v Speaker 2>is a minigma sekin, so you can we can keep

430
00:25:13.759 --> 00:25:16.279
<v Speaker 2>this minhak. So if you read it here it's seems

431
00:25:16.279 --> 00:25:18.119
<v Speaker 2>to me, at least I thought it should be clear

432
00:25:18.640 --> 00:25:24.359
<v Speaker 2>that it says where did you find the KOs minigma sekin?

433
00:25:25.079 --> 00:25:26.519
<v Speaker 2>Where do we find it? This is, you know, an

434
00:25:26.519 --> 00:25:29.480
<v Speaker 2>authoritative type of minihal. So I asked her by clime

435
00:25:29.559 --> 00:25:32.160
<v Speaker 2>Rappidport clime rapport. We spoke about it. Show this picture again.

436
00:25:32.480 --> 00:25:33.279
<v Speaker 2>What's going on here?

437
00:25:33.400 --> 00:25:33.559
<v Speaker 1>Is this?

438
00:25:33.839 --> 00:25:36.039
<v Speaker 2>Uh should this? This is a printing error in the

439
00:25:36.119 --> 00:25:39.119
<v Speaker 2>Tanya Isntania. Every single person uses they were print over

440
00:25:39.200 --> 00:25:44.880
<v Speaker 2>and over again. So he writes to me, and he

441
00:25:45.039 --> 00:25:48.039
<v Speaker 2>says that I'm not the first person to suggest this.

442
00:25:48.240 --> 00:25:53.079
<v Speaker 2>The Kousenberger Rebbe also uh quoted it and changed it

443
00:25:53.200 --> 00:25:56.119
<v Speaker 2>to the Sikins. We're gonna deal with the Kousenberger Rebbe

444
00:25:56.279 --> 00:26:00.119
<v Speaker 2>and a couple classes. But then he points out that

445
00:26:00.519 --> 00:26:03.960
<v Speaker 2>in the first printing of this letter it does say

446
00:26:04.039 --> 00:26:08.759
<v Speaker 2>nan ask. So it seems apparently that there's a that

447
00:26:08.920 --> 00:26:11.200
<v Speaker 2>in all the standard tanya is now, including the one

448
00:26:11.200 --> 00:26:16.200
<v Speaker 2>of they just translated. It's it's a mistake. It is

449
00:26:16.200 --> 00:26:19.640
<v Speaker 2>a good possibility. It's a mistake because the Levavic authorities

450
00:26:19.960 --> 00:26:24.440
<v Speaker 2>they know about this, but they still they changed it.

451
00:26:24.559 --> 00:26:31.119
<v Speaker 2>It's so I'm really not sure, but Roby Ropmore thinks

452
00:26:31.440 --> 00:26:37.960
<v Speaker 2>it's a mistake. A few weeks ago in Rabbi Mazous,

453
00:26:38.039 --> 00:26:40.759
<v Speaker 2>we know rebeen Mazoo's. We'll come back to Massoo's in

454
00:26:40.839 --> 00:26:44.759
<v Speaker 2>a couple of weeks again, or a few weeks. But

455
00:26:44.920 --> 00:26:47.359
<v Speaker 2>in his number two thirty nine, I think that's four

456
00:26:47.400 --> 00:26:50.960
<v Speaker 2>weeks ago, his weekly Torah newsletter, Lo and behold, he

457
00:26:51.119 --> 00:26:53.680
<v Speaker 2>deals with this very same passage passage, and I'll read

458
00:26:53.680 --> 00:26:56.200
<v Speaker 2>you what he says. He says, this is on a

459
00:26:56.359 --> 00:27:00.640
<v Speaker 2>section nine. He speaks about how the time has printed

460
00:27:00.720 --> 00:27:04.599
<v Speaker 2>every single place, uh, everywhere, and then he mentions this

461
00:27:04.799 --> 00:27:07.480
<v Speaker 2>letter and he quotes this letter which I just quoted

462
00:27:07.519 --> 00:27:10.559
<v Speaker 2>you from the Ballatania, And he says, after quoting, whoever

463
00:27:10.599 --> 00:27:12.039
<v Speaker 2>heard is such a thing that you ask the great

464
00:27:12.119 --> 00:27:17.920
<v Speaker 2>Rabbis about matters of goshmush mundane matters? And he says,

465
00:27:18.119 --> 00:27:20.759
<v Speaker 2>how you coolam? Demon say? He says, today everyone knows this.

466
00:27:20.880 --> 00:27:26.319
<v Speaker 2>What do you mean? Ever? No, no, he says, he

467
00:27:26.400 --> 00:27:30.119
<v Speaker 2>says today everyone knows it. Says everyone knows the opposite

468
00:27:30.119 --> 00:27:31.720
<v Speaker 2>that that you do go to the rabbis. And he

469
00:27:31.759 --> 00:27:36.000
<v Speaker 2>gives the example, if you have a he's a slower,

470
00:27:36.039 --> 00:27:37.920
<v Speaker 2>if you have any if you have a problem if

471
00:27:37.960 --> 00:27:40.279
<v Speaker 2>you didn't get a business question, et cetera. Or if

472
00:27:40.279 --> 00:27:44.559
<v Speaker 2>there's someone who's ill, poet miracles say late, so you

473
00:27:44.640 --> 00:27:46.720
<v Speaker 2>go to the rabbi who bosses you and gives you advice.

474
00:27:47.039 --> 00:27:49.519
<v Speaker 2>You have people in the Haadi world who won't take

475
00:27:49.559 --> 00:27:53.119
<v Speaker 2>the vaccine unless they go ask the rabbi. The rabbi,

476
00:27:53.200 --> 00:27:56.160
<v Speaker 2>where's the rabbi know about the vaccine house? Since when

477
00:27:56.279 --> 00:27:58.519
<v Speaker 2>is the rabbi an expert in medicine that you're supposed

478
00:27:58.559 --> 00:28:02.599
<v Speaker 2>to ask him? It's there's what the dying from Brooklyn

479
00:28:02.680 --> 00:28:05.279
<v Speaker 2>who listens to the show. He was shocked because on

480
00:28:05.599 --> 00:28:08.119
<v Speaker 2>you you now have people going to the Monorthodox rabbis,

481
00:28:08.440 --> 00:28:10.039
<v Speaker 2>and you have the well, I don't know if they're asking,

482
00:28:10.160 --> 00:28:12.119
<v Speaker 2>but you have the modern Northnox rabbis for Shafter and

483
00:28:12.119 --> 00:28:14.519
<v Speaker 2>the others. They're out there saying to take the vaccine.

484
00:28:14.559 --> 00:28:16.920
<v Speaker 2>And he's astounded by this. He comes from a casenic world,

485
00:28:17.079 --> 00:28:19.640
<v Speaker 2>because what us in the modern Orthodox world, we care

486
00:28:19.720 --> 00:28:22.799
<v Speaker 2>whether the rabbi says take the vaccine or not. Raschachter

487
00:28:22.880 --> 00:28:24.759
<v Speaker 2>himself says, you have to do what the doctors say.

488
00:28:24.799 --> 00:28:27.480
<v Speaker 2>But the whole concept that we put a rabbi up

489
00:28:27.559 --> 00:28:30.640
<v Speaker 2>to tell us uh at listen and part what people

490
00:28:30.720 --> 00:28:33.160
<v Speaker 2>I know, they care what the doctor's saying. They're not

491
00:28:33.400 --> 00:28:35.359
<v Speaker 2>deciding one way or the other based upon even a

492
00:28:35.440 --> 00:28:38.079
<v Speaker 2>go to biser like for Shachter. So it's it's sort

493
00:28:38.079 --> 00:28:40.359
<v Speaker 2>of like bleed in maybe from the Haredi world, but

494
00:28:40.839 --> 00:28:44.000
<v Speaker 2>in the Hairadi world. You needed the ministers of health

495
00:28:44.039 --> 00:28:45.799
<v Speaker 2>in Israel. They need to go to bed Brock, they

496
00:28:45.839 --> 00:28:47.200
<v Speaker 2>need to get the do and they need to get r.

497
00:28:47.240 --> 00:28:52.279
<v Speaker 2>Kondievski to announce you have to take the vaccine. It's astounding,

498
00:28:52.400 --> 00:28:56.920
<v Speaker 2>but that's that's the way it is. Uh so Ramazusa

499
00:28:57.119 --> 00:29:00.279
<v Speaker 2>quote he says, but in the days the Balataanya, this

500
00:29:00.480 --> 00:29:03.480
<v Speaker 2>was a new thing. It meeans because the Balatania doesn't understand.

501
00:29:03.519 --> 00:29:06.640
<v Speaker 2>What are you asking me a question about goshnias uh

502
00:29:06.880 --> 00:29:10.720
<v Speaker 2>i'm our Indemarca said along the balata such concept uh

503
00:29:11.160 --> 00:29:16.359
<v Speaker 2>lohaya minato the Bollatonia saying there's no such man ugain,

504
00:29:16.400 --> 00:29:19.319
<v Speaker 2>don't ask. And then he says, and what it says

505
00:29:19.359 --> 00:29:23.400
<v Speaker 2>in the letter minavatikun. This is not the tikun. It

506
00:29:23.440 --> 00:29:31.000
<v Speaker 2>should be minatikin and uh and then he goes on

507
00:29:31.200 --> 00:29:33.279
<v Speaker 2>and and he says at the end, he says, I

508
00:29:33.440 --> 00:29:36.200
<v Speaker 2>recently saw in a hover that's like a little booklet.

509
00:29:37.200 --> 00:29:43.559
<v Speaker 2>Melli it's higham America, say irsha mia fatikun ski.

510
00:29:44.079 --> 00:29:44.200
<v Speaker 1>Uh.

511
00:29:44.240 --> 00:29:47.319
<v Speaker 2>He says, I recently saw in a pamphlet, uh, it's

512
00:29:47.400 --> 00:29:49.680
<v Speaker 2>high from America. That someone pointed it out. There is

513
00:29:49.799 --> 00:29:53.839
<v Speaker 2>no It's high American journal. Why that's not true actually,

514
00:29:54.440 --> 00:29:56.079
<v Speaker 2>but that's not where he saw this. He saw this

515
00:29:56.200 --> 00:29:58.559
<v Speaker 2>in this book. How do I know this because he

516
00:29:58.640 --> 00:30:01.359
<v Speaker 2>sent me four pages of notes, Borrow said. One of

517
00:30:01.440 --> 00:30:04.759
<v Speaker 2>the notes is on this letter of very by bapp Board,

518
00:30:04.960 --> 00:30:06.920
<v Speaker 2>in which he said, I too agree that it should

519
00:30:06.960 --> 00:30:10.599
<v Speaker 2>be Vasikin. So I believe he's just forgetting now. In

520
00:30:10.720 --> 00:30:14.759
<v Speaker 2>the note here, Rabbi Mazeus says he gives a story

521
00:30:14.799 --> 00:30:19.279
<v Speaker 2>an example. He says, he says, once they uh, they

522
00:30:19.359 --> 00:30:22.720
<v Speaker 2>woke up. He says, these people go and ask the

523
00:30:22.799 --> 00:30:25.599
<v Speaker 2>rabbi everything he goes. Sometimes they really go crazy. Once

524
00:30:25.640 --> 00:30:28.680
<v Speaker 2>they woke up with Vinci and abash Vince was from

525
00:30:28.720 --> 00:30:31.200
<v Speaker 2>Poat Yosei Yeshiva Big Startagrabbi in the middle of the

526
00:30:31.279 --> 00:30:35.359
<v Speaker 2>ninety three am, and he said, he said to them,

527
00:30:35.400 --> 00:30:38.519
<v Speaker 2>what do you want? And uh, he said, tomorrow I

528
00:30:38.599 --> 00:30:41.920
<v Speaker 2>have he must have heard this from reventure. Oh tomorrow,

529
00:30:42.000 --> 00:30:45.240
<v Speaker 2>I have a brist of my grandson. Which color sweater

530
00:30:45.960 --> 00:30:49.519
<v Speaker 2>should I uh bring to him for the the you know,

531
00:30:49.599 --> 00:30:50.799
<v Speaker 2>to dress the grandson?

532
00:30:51.680 --> 00:30:51.799
<v Speaker 1>You know?

533
00:30:51.920 --> 00:30:54.880
<v Speaker 2>Well, he wants to know is sagua? What? What? What

534
00:30:55.039 --> 00:30:57.720
<v Speaker 2>type of sweater should he dress the child? Who's gonna

535
00:30:57.720 --> 00:31:01.799
<v Speaker 2>have the bristle? So the rabbi said to him the

536
00:31:01.960 --> 00:31:04.240
<v Speaker 2>color of a sweat or why is that important? And

537
00:31:04.359 --> 00:31:06.480
<v Speaker 2>he says, well, there's a dispute between me and my wife,

538
00:31:07.359 --> 00:31:11.000
<v Speaker 2>that is between this grandma and grandpa. Uh, what the

539
00:31:11.119 --> 00:31:13.000
<v Speaker 2>child should wear? So they go into the rabbi to

540
00:31:13.039 --> 00:31:15.440
<v Speaker 2>ask him what to do. How one of them says

541
00:31:15.480 --> 00:31:17.920
<v Speaker 2>it should be yellow and the other says it should

542
00:31:17.960 --> 00:31:21.319
<v Speaker 2>be white. What should we do? And uh, rebby Bench

543
00:31:21.359 --> 00:31:27.799
<v Speaker 2>says to them he feels it I wrote night because

544
00:31:27.839 --> 00:31:30.200
<v Speaker 2>of this you woke me up. And the man said

545
00:31:30.200 --> 00:31:34.319
<v Speaker 2>to him, an I thought that you don't sleep. You're

546
00:31:34.359 --> 00:31:36.759
<v Speaker 2>like an angel, you don't sleep.

547
00:31:36.960 --> 00:31:37.079
<v Speaker 1>Uh.

548
00:31:37.279 --> 00:31:40.160
<v Speaker 2>And then Red Mazul says, is a shoot a slut?

549
00:31:40.319 --> 00:31:43.640
<v Speaker 2>Is a bahroot? What idiocy? And then he says it's

550
00:31:43.680 --> 00:31:47.880
<v Speaker 2>good sometimes that your phone is off or that no

551
00:31:47.960 --> 00:31:49.160
<v Speaker 2>one knows your phone number.

552
00:31:49.359 --> 00:31:49.480
<v Speaker 1>Uh.

553
00:31:50.480 --> 00:31:54.640
<v Speaker 2>So they don't drive you crazy, Matifa, what is this craziness?

554
00:31:54.880 --> 00:31:57.599
<v Speaker 2>I'll ze me to name Khan Balatanya And this, he says,

555
00:31:57.960 --> 00:32:01.079
<v Speaker 2>is what the Balata is complaining about. That people were

556
00:32:01.160 --> 00:32:03.720
<v Speaker 2>starting this nonsense that every little thing, you need to

557
00:32:03.799 --> 00:32:06.559
<v Speaker 2>ask the rabbi what sweater you're gonna wear, because he's

558
00:32:06.559 --> 00:32:08.680
<v Speaker 2>supposed to decide work it out with your wife. That's

559
00:32:08.720 --> 00:32:10.160
<v Speaker 2>why you're in. You don't need to go to the

560
00:32:10.240 --> 00:32:13.759
<v Speaker 2>rabbi to decide. Uh, but uh what sweater to wear?

561
00:32:15.079 --> 00:32:19.519
<v Speaker 2>Let's see, uh, Simon. And it's just a protests that

562
00:32:19.880 --> 00:32:23.079
<v Speaker 2>uh we we came that Revos happened to speak about that.

563
00:32:23.359 --> 00:32:25.200
<v Speaker 2>If we didn't have all these tangents, we probably would

564
00:32:25.240 --> 00:32:27.400
<v Speaker 2>have spoken about it the same week that he dealt

565
00:32:27.480 --> 00:32:29.519
<v Speaker 2>with it. So is that just random? Nothing in this

566
00:32:29.599 --> 00:32:33.279
<v Speaker 2>world is random? According to some According to the summary

567
00:32:33.319 --> 00:32:38.160
<v Speaker 2>show okay on to Simon Koff and the title of

568
00:32:38.240 --> 00:32:42.400
<v Speaker 2>this is called, Oh We're back to the vavin Air.

569
00:32:42.480 --> 00:32:44.359
<v Speaker 2>One of the leading rabbis of the religion of the

570
00:32:44.759 --> 00:32:48.319
<v Speaker 2>Hardal world in the cob the right wing religious Zionist

571
00:32:48.319 --> 00:32:51.839
<v Speaker 2>the world, but of the the Mamachti type. The uh,

572
00:32:52.599 --> 00:32:56.799
<v Speaker 2>the real connection to the state can do no wrong

573
00:32:56.960 --> 00:32:59.000
<v Speaker 2>type of I don't know how else to describe it.

574
00:32:59.799 --> 00:33:02.319
<v Speaker 2>But the very influential of Evinir, one of the most

575
00:33:02.359 --> 00:33:08.000
<v Speaker 2>influential of the hard Delhi rabbis in both camps, who

576
00:33:08.079 --> 00:33:11.079
<v Speaker 2>lives in bay Tel. Instantly they say he doesn't get

577
00:33:11.079 --> 00:33:15.200
<v Speaker 2>along with the other side of Beakedel has Rebbisama Muhammed

578
00:33:15.680 --> 00:33:17.799
<v Speaker 2>also Hardhal, but from the other side of the card

579
00:33:17.799 --> 00:33:21.519
<v Speaker 2>doll and apparently they don't get along. But if my

580
00:33:22.880 --> 00:33:25.640
<v Speaker 2>son and daughter right before the lockdown had a tour,

581
00:33:26.920 --> 00:33:29.279
<v Speaker 2>if any of you go to Israel when we're able to,

582
00:33:29.359 --> 00:33:31.799
<v Speaker 2>you want to get the best tour of the old city,

583
00:33:31.880 --> 00:33:34.759
<v Speaker 2>it's by Rabbaillo. Let me show you a picture of this.

584
00:33:36.200 --> 00:33:40.160
<v Speaker 2>He's a good friend of mine. And but if you

585
00:33:40.279 --> 00:33:43.319
<v Speaker 2>want a tour, hold on. Maybe some of you have

586
00:33:43.400 --> 00:33:48.279
<v Speaker 2>even heard him in lectures Robiio gold Hubber. This is

587
00:33:49.519 --> 00:33:54.920
<v Speaker 2>Rabba Llachio gold Hubber, and he's a he's stolen Carlin,

588
00:33:55.000 --> 00:34:00.000
<v Speaker 2>stolen Hassen. He's he's an expert in so many areas

589
00:34:00.400 --> 00:34:03.079
<v Speaker 2>and uh and one of the areas he's an expert

590
00:34:03.200 --> 00:34:09.480
<v Speaker 2>in is the Yshev Hayasham, the old community of Erisistah

591
00:34:09.559 --> 00:34:12.480
<v Speaker 2>and Jerusalem. So it gives these tours of the old city.

592
00:34:13.119 --> 00:34:16.320
<v Speaker 2>I had it and I paid for my son and

593
00:34:16.440 --> 00:34:18.880
<v Speaker 2>a few Shiva friends and my daughter and they went

594
00:34:19.000 --> 00:34:20.800
<v Speaker 2>on the tour. And one of the site places they

595
00:34:20.880 --> 00:34:24.360
<v Speaker 2>go to is the the Yeshiva Revavimir used to be

596
00:34:24.400 --> 00:34:26.320
<v Speaker 2>at Tara Koni and now the Quanitaria shall Line. It's

597
00:34:26.320 --> 00:34:30.920
<v Speaker 2>in the Muslim quarter of the old city. But I

598
00:34:31.039 --> 00:34:33.920
<v Speaker 2>told the boys to wear their baseball hats and uh.

599
00:34:34.159 --> 00:34:38.800
<v Speaker 2>Although walking with Yeo Goldhamber, it doesn't I don't know.

600
00:34:38.920 --> 00:34:41.639
<v Speaker 2>But if you've never been, if you've never seen the

601
00:34:41.719 --> 00:34:45.800
<v Speaker 2>Koto Katan, there's a section of the Koto Marv which

602
00:34:45.880 --> 00:34:48.000
<v Speaker 2>is in the Muslim quarter which people don't know about.

603
00:34:48.039 --> 00:34:50.480
<v Speaker 2>It's the actual Kotel except we see it on the

604
00:34:50.559 --> 00:34:53.719
<v Speaker 2>left side. It doesn't end there. It continues and it

605
00:34:53.840 --> 00:34:58.000
<v Speaker 2>picks up. I remember when I was in Israel once

606
00:34:58.039 --> 00:35:01.519
<v Speaker 2>in the summer a tishaba. People go there. But if

607
00:35:01.559 --> 00:35:05.000
<v Speaker 2>you want to take your tour with uh, he gives

608
00:35:05.159 --> 00:35:07.719
<v Speaker 2>he gave the Mormons a tour last year. Of course,

609
00:35:07.719 --> 00:35:10.000
<v Speaker 2>obviously the Torri gave the Mormons will be if he's

610
00:35:10.039 --> 00:35:12.559
<v Speaker 2>not talking about Rafemul Savant and other things and showing

611
00:35:12.599 --> 00:35:15.679
<v Speaker 2>them the Yeshiva's but he's really he's really something else.

612
00:35:15.840 --> 00:35:19.159
<v Speaker 2>Uh so Revvener Yeshiva's in you know, in the Moslim

613
00:35:19.239 --> 00:35:22.360
<v Speaker 2>quarter a territoryhal Alum, and uh that was one of

614
00:35:22.400 --> 00:35:26.079
<v Speaker 2>the places they visited. The question I asked for Wavinaire

615
00:35:27.320 --> 00:35:31.519
<v Speaker 2>is as follows. I don't want to get into really

616
00:35:31.679 --> 00:35:34.119
<v Speaker 2>he's he's quoting of Cook. I don't want to get

617
00:35:34.119 --> 00:35:38.320
<v Speaker 2>it's about Ari and uh. In his book he quotes

618
00:35:38.679 --> 00:35:42.679
<v Speaker 2>ROF Cook that the prophecy of Adricho was above that

619
00:35:42.800 --> 00:35:44.679
<v Speaker 2>of mosh Ravino. So I don't want to get into

620
00:35:44.840 --> 00:35:47.679
<v Speaker 2>rough Cook is how he understands Adam Maricio. Is this

621
00:35:47.760 --> 00:35:50.599
<v Speaker 2>a historical person that we're reading stories about? Is this

622
00:35:50.679 --> 00:35:54.039
<v Speaker 2>an archetype? Went to the new book and uh, you'll

623
00:35:54.119 --> 00:35:59.000
<v Speaker 2>see uh. But uh, this but the idea that he

624
00:35:59.159 --> 00:36:03.840
<v Speaker 2>says that uh, anyone's prophecy could be greater than Mosha said,

625
00:36:03.840 --> 00:36:07.079
<v Speaker 2>it's very problematic the Rumbum seventh principle. This is his

626
00:36:07.199 --> 00:36:11.599
<v Speaker 2>e car that no profit, either before Mosha or after

627
00:36:11.760 --> 00:36:16.159
<v Speaker 2>Mosha would be greater than him. And that that means,

628
00:36:16.199 --> 00:36:18.920
<v Speaker 2>for instance, that you can't you can't have Mohammed come

629
00:36:18.960 --> 00:36:21.639
<v Speaker 2>and say, well, he's greater than Mosha or anything like that.

630
00:36:22.079 --> 00:36:24.119
<v Speaker 2>There's a disagreement with the round bumb Some speak of

631
00:36:24.159 --> 00:36:26.960
<v Speaker 2>the mashiach as being greater than Mosha, a being that's

632
00:36:27.000 --> 00:36:32.519
<v Speaker 2>the round Boumbs principle. So what he says his follows

633
00:36:32.800 --> 00:36:37.960
<v Speaker 2>is very short note. But ad Hariso is not included

634
00:36:38.039 --> 00:36:41.519
<v Speaker 2>in history. He's before history. He's outside of what we

635
00:36:41.679 --> 00:36:46.239
<v Speaker 2>regard as history. He's the showish of everyone. And there's

636
00:36:46.360 --> 00:36:49.400
<v Speaker 2>a sites, there's a passage and it's a famous cabalistic

637
00:36:49.519 --> 00:36:55.519
<v Speaker 2>idea called the Zierra Rico, the the special shine, as

638
00:36:55.559 --> 00:36:58.840
<v Speaker 2>it were, of Adam Harisio. So he's sort of I

639
00:36:58.840 --> 00:37:01.400
<v Speaker 2>don't want to get too cabalistic things amy Aspinistar, as

640
00:37:01.400 --> 00:37:04.639
<v Speaker 2>the expression goes, I don't know about cabalistic stuff or

641
00:37:04.760 --> 00:37:06.559
<v Speaker 2>what I do know, I really, I mean, I might

642
00:37:06.760 --> 00:37:09.679
<v Speaker 2>read stuff, but I don't really know it. But there's

643
00:37:09.760 --> 00:37:14.360
<v Speaker 2>some concept of Ada marishown as being like encompassing all

644
00:37:14.440 --> 00:37:16.559
<v Speaker 2>of humanity, which again this is going to be part

645
00:37:16.599 --> 00:37:20.159
<v Speaker 2>of the issue of you know, as an archetype and

646
00:37:21.280 --> 00:37:23.599
<v Speaker 2>you know what is the what is the serpent? Is

647
00:37:23.679 --> 00:37:28.480
<v Speaker 2>this on all these sorts of things that I'll deal

648
00:37:28.519 --> 00:37:30.199
<v Speaker 2>with in the book, But that this I thought an

649
00:37:30.199 --> 00:37:36.519
<v Speaker 2>interesting concept that history doesn't begin in prime the primeval,

650
00:37:36.800 --> 00:37:38.960
<v Speaker 2>it begins later. So when the round Bump speaks the

651
00:37:39.039 --> 00:37:42.760
<v Speaker 2>counter of Cook at least speaks about prophets. He's not

652
00:37:42.920 --> 00:37:46.639
<v Speaker 2>referring to first man. Okay, just a small point. The

653
00:37:46.760 --> 00:37:49.119
<v Speaker 2>next point, though, was a big one. And that's another

654
00:37:49.239 --> 00:37:51.480
<v Speaker 2>letter to Evolving Air. And I can't remember why I

655
00:37:51.559 --> 00:37:53.639
<v Speaker 2>wrote to Revolving This is the last the letters to

656
00:37:53.719 --> 00:37:57.039
<v Speaker 2>Revolving Air. I think I wrote to him, if I recall,

657
00:37:57.280 --> 00:38:02.400
<v Speaker 2>because has this idea which I don't buy at all,

658
00:38:03.000 --> 00:38:05.920
<v Speaker 2>and it shows that the hard delim are really, uh

659
00:38:07.079 --> 00:38:11.599
<v Speaker 2>quite fundamentalist, even more often than the hari Ding. In fact,

660
00:38:11.679 --> 00:38:14.880
<v Speaker 2>soon we're going to see something by ravari Leabe or

661
00:38:14.920 --> 00:38:19.639
<v Speaker 2>friend rabari Ela, which is pustle in the eyes of

662
00:38:19.960 --> 00:38:23.519
<v Speaker 2>Revavin Air. And he's coming from the Haredi world. Revolvinair.

663
00:38:23.679 --> 00:38:26.440
<v Speaker 2>When I say fundamentalist in the sense that to the

664
00:38:26.599 --> 00:38:30.519
<v Speaker 2>point that he refuses to acknowledge that are reshown. Maybe

665
00:38:30.519 --> 00:38:32.960
<v Speaker 2>even an apron I don't know could be influenced by

666
00:38:33.000 --> 00:38:36.280
<v Speaker 2>his environment to come up with ideas this this. Uh

667
00:38:36.480 --> 00:38:38.840
<v Speaker 2>I mentioned this example already because he was asked about

668
00:38:39.119 --> 00:38:42.880
<v Speaker 2>a Barbonelle shocking idea that the only men are created

669
00:38:42.920 --> 00:38:47.239
<v Speaker 2>with Soma came, not women because success men, because men's

670
00:38:47.400 --> 00:38:52.039
<v Speaker 2>job is to understand matters intellectually, and that's not the

671
00:38:52.119 --> 00:38:54.360
<v Speaker 2>job of women, and they don't have that ability. And

672
00:38:54.599 --> 00:38:57.480
<v Speaker 2>uh so, I mean, so someone raised the point, which

673
00:38:57.480 --> 00:38:59.960
<v Speaker 2>appears perfectly logical to me, that he was influenced here

674
00:39:00.599 --> 00:39:06.599
<v Speaker 2>by Christian views about women, et cetera. I don't see

675
00:39:06.639 --> 00:39:09.320
<v Speaker 2>why that's a problem. But Ravaviner won't say that. He says, no, no,

676
00:39:09.519 --> 00:39:12.559
<v Speaker 2>we say we don't accept the Barbonelle, but we will

677
00:39:12.599 --> 00:39:16.840
<v Speaker 2>never never say that he was influenced by non Jewish ideas.

678
00:39:17.320 --> 00:39:20.159
<v Speaker 2>He came to this idea through his reading of Torah.

679
00:39:20.440 --> 00:39:23.800
<v Speaker 2>It's too we just don't accept it and we have

680
00:39:23.840 --> 00:39:27.079
<v Speaker 2>a different approach. I don't know why. I know, for

681
00:39:27.119 --> 00:39:29.159
<v Speaker 2>a fact, for Salvechik, who didn't think very highly of

682
00:39:29.199 --> 00:39:31.239
<v Speaker 2>the Barbonelle, I do think highly of him. But I

683
00:39:31.320 --> 00:39:34.199
<v Speaker 2>know that for Slovezchich wouldn't have that opinion about the Barbonell.

684
00:39:34.320 --> 00:39:38.880
<v Speaker 2>Maybe Baltosos, but not the Barbonell. But Sofavinier. So I

685
00:39:39.000 --> 00:39:41.719
<v Speaker 2>wanted to give an example of something to Avavinir that

686
00:39:42.679 --> 00:39:44.880
<v Speaker 2>what he would say about this. If you're going to

687
00:39:44.960 --> 00:39:48.559
<v Speaker 2>say that everything derives from too sources. Then what about

688
00:39:48.599 --> 00:39:50.000
<v Speaker 2>what I'm going to throw you now, what I'm going

689
00:39:50.079 --> 00:39:52.000
<v Speaker 2>to show you out now and I'm going to show

690
00:39:52.000 --> 00:39:54.960
<v Speaker 2>you inside. This really fits in with what we spoke

691
00:39:54.960 --> 00:39:57.480
<v Speaker 2>about last week as well about the rambam and different

692
00:39:57.519 --> 00:40:00.400
<v Speaker 2>truths for different people. What I'm going to show you now,

693
00:40:00.639 --> 00:40:05.000
<v Speaker 2>no rabbi would ever mention from the pulpit, and for

694
00:40:05.039 --> 00:40:08.079
<v Speaker 2>a good reason. And I don't think most rabbis, even

695
00:40:08.119 --> 00:40:10.679
<v Speaker 2>in a sheer, would mention it because it's problematic and

696
00:40:10.840 --> 00:40:13.159
<v Speaker 2>raises questions. I don't have the answers to the questions.

697
00:40:13.440 --> 00:40:16.760
<v Speaker 2>We'll try to work through the answer possible approaches now,

698
00:40:17.239 --> 00:40:19.719
<v Speaker 2>but first you need to be shocked a bit. But

699
00:40:19.840 --> 00:40:23.559
<v Speaker 2>I'm going to show you and and then we're gonna

700
00:40:23.559 --> 00:40:27.880
<v Speaker 2>hear a very interesting explanation from Herbie league. Let me

701
00:40:27.960 --> 00:40:30.800
<v Speaker 2>get it handy. He even wrote it up in a

702
00:40:31.840 --> 00:40:32.960
<v Speaker 2>I don't know if you could see it here. He

703
00:40:33.000 --> 00:40:36.360
<v Speaker 2>wrote it up in Hebrew, in Hebrew. When he publishes

704
00:40:36.440 --> 00:40:39.840
<v Speaker 2>his on he's already published a number of sorry, but

705
00:40:39.960 --> 00:40:45.599
<v Speaker 2>when he publishes his on Torah, he can perhaps include

706
00:40:45.599 --> 00:40:52.159
<v Speaker 2>it in. And look, I'm honored already that Mahaber Safer

707
00:40:52.480 --> 00:40:58.679
<v Speaker 2>sorry of session really valuable works is listening to us.

708
00:40:58.800 --> 00:41:02.199
<v Speaker 2>But let me play you something. You're gonna look at it,

709
00:41:02.320 --> 00:41:11.119
<v Speaker 2>and then I'll read you my questioner. Okay, this is

710
00:41:11.199 --> 00:41:14.360
<v Speaker 2>the tour. Actually I don't want you to see this

711
00:41:14.639 --> 00:41:17.880
<v Speaker 2>and yet, because let me just tell you something about

712
00:41:17.920 --> 00:41:27.519
<v Speaker 2>the tour. We have Jakobinasher is important medieval authority, the

713
00:41:27.639 --> 00:41:31.039
<v Speaker 2>son of the great Rush. His father comes from Germany,

714
00:41:31.159 --> 00:41:36.000
<v Speaker 2>comes to Spain. The arbitur Arbiturim, so we that's where

715
00:41:36.000 --> 00:41:39.480
<v Speaker 2>abother the order of comes from. Or ohaian Kosha mishima

716
00:41:39.599 --> 00:41:43.480
<v Speaker 2>your day, it comes out of the tour. He also

717
00:41:43.559 --> 00:41:46.679
<v Speaker 2>a commentary on hummush. We're familiar with it because if

718
00:41:46.679 --> 00:41:50.360
<v Speaker 2>you read the Mikroscadolos, you have the Balaturim Balladerium is great,

719
00:41:50.400 --> 00:41:54.360
<v Speaker 2>you get the gamatrias and all sorts of interesting stuff.

720
00:41:54.559 --> 00:41:54.679
<v Speaker 1>Uh.

721
00:41:55.440 --> 00:41:58.599
<v Speaker 2>He points out to you, like Remnis Tora has this

722
00:41:58.760 --> 00:42:02.079
<v Speaker 2>four parts to Taurium shot of the Drashia of the Rems.

723
00:42:02.320 --> 00:42:05.199
<v Speaker 2>And so many people assumed for a long time that

724
00:42:05.280 --> 00:42:08.400
<v Speaker 2>this is it that the great Polatarim, who are such

725
00:42:08.440 --> 00:42:11.679
<v Speaker 2>important Altic works, that he spent all his time with

726
00:42:12.039 --> 00:42:14.000
<v Speaker 2>gamatrias and things when he were in a hummish. But

727
00:42:14.079 --> 00:42:16.559
<v Speaker 2>that's just what happened, is when he wrote a long

728
00:42:16.639 --> 00:42:20.400
<v Speaker 2>commentary and the printers, however, they just they just pulled

729
00:42:20.440 --> 00:42:23.039
<v Speaker 2>out those what he called these are like the spices.

730
00:42:23.719 --> 00:42:25.960
<v Speaker 2>And so that's what everyone knows about the Gumatrias, and

731
00:42:26.360 --> 00:42:28.880
<v Speaker 2>not just Camatria's the first the first letter and the

732
00:42:28.920 --> 00:42:32.000
<v Speaker 2>last letter of words. He finds all the remas. But

733
00:42:32.039 --> 00:42:34.480
<v Speaker 2>he also wrote a parish on Tomra and it was

734
00:42:34.519 --> 00:42:37.159
<v Speaker 2>published in nineteenth century and recently reprinted in a nice

735
00:42:37.199 --> 00:42:41.199
<v Speaker 2>goood edition. They call it a parash. So well, it's

736
00:42:41.239 --> 00:42:44.719
<v Speaker 2>a regular commentary, just like all the great other great

737
00:42:44.800 --> 00:42:47.599
<v Speaker 2>and shooning. He wrote a commentary on hush. So I

738
00:42:47.719 --> 00:42:52.360
<v Speaker 2>want to read you something here, show you something. This

739
00:42:52.639 --> 00:43:01.320
<v Speaker 2>is uh in the story with Leah. And we all

740
00:43:01.400 --> 00:43:05.800
<v Speaker 2>know the story that Yakhov married Leah. Let me first

741
00:43:05.800 --> 00:43:11.199
<v Speaker 2>show you the Pussek's commenting and let's see Eric this okay, Lhamad,

742
00:43:12.039 --> 00:43:19.119
<v Speaker 2>sorry Lamad the page that I need, okay. So it

743
00:43:19.239 --> 00:43:22.599
<v Speaker 2>says that uh, you know the story how he got uh.

744
00:43:22.840 --> 00:43:25.440
<v Speaker 2>He was supposed to marry Rachel and he said he

745
00:43:25.599 --> 00:43:34.880
<v Speaker 2>married Leah. Now in in puss Lamad Alif, it says

746
00:43:35.039 --> 00:43:37.800
<v Speaker 2>that God saw that Leah was hated, and he opened

747
00:43:37.880 --> 00:43:39.679
<v Speaker 2>up her womb and then look. In verse three two,

748
00:43:40.559 --> 00:43:43.280
<v Speaker 2>it says Leah conceived Naboora's son that called his name Ruvin.

749
00:43:43.400 --> 00:43:47.760
<v Speaker 2>What what does she say, camera kira ah ashm on ye,

750
00:43:48.079 --> 00:43:52.920
<v Speaker 2>God has looked upon my affection and then uh, and

751
00:43:53.039 --> 00:43:55.119
<v Speaker 2>now she said, my husband loved me. In the next puscle,

752
00:43:55.239 --> 00:43:58.280
<v Speaker 2>it says that, uh, she conceived again and she had

753
00:43:58.320 --> 00:44:00.320
<v Speaker 2>a son. And what does it say, he shamma sham.

754
00:44:00.400 --> 00:44:06.039
<v Speaker 2>God has heard because I'm hated, He's there forgiving me

755
00:44:06.079 --> 00:44:10.679
<v Speaker 2>another sum. So let's look at what the tour says.

756
00:44:10.760 --> 00:44:15.559
<v Speaker 2>Here hirosham, you got to see my affliction, it says

757
00:44:15.599 --> 00:44:19.280
<v Speaker 2>the ruven A mark regarding Ruvein, it says he saw

758
00:44:19.480 --> 00:44:24.599
<v Speaker 2>and with shim own he heard. God heard her affliction

759
00:44:25.039 --> 00:44:30.920
<v Speaker 2>with shim Ruven. He saw why lu At the beginning

760
00:44:31.119 --> 00:44:37.159
<v Speaker 2>Kodu Shanoa moving before Ruven was born, hayamakaba Yakov would

761
00:44:37.599 --> 00:44:45.000
<v Speaker 2>hit her, beat her omishlak, and once uh Ruven was born,

762
00:44:45.119 --> 00:44:48.719
<v Speaker 2>Yakov stopped hitting her. And that's why the alan I'm

763
00:44:49.519 --> 00:44:52.679
<v Speaker 2>that's uh, you know, it's when he was hitting her.

764
00:44:53.400 --> 00:44:56.440
<v Speaker 2>That's what it means. God saw this and therefore gave

765
00:44:56.480 --> 00:44:59.960
<v Speaker 2>her the child moving and he stopped. But he's still

766
00:45:00.000 --> 00:45:02.639
<v Speaker 2>I would uh ma contra of environment. He still would

767
00:45:02.840 --> 00:45:06.519
<v Speaker 2>speak badly to her, rebuke her, et cetera. And when

768
00:45:06.559 --> 00:45:09.719
<v Speaker 2>Shimoh was born, nim Nagai stopped this. And that's why

769
00:45:09.800 --> 00:45:13.280
<v Speaker 2>it says that by Shimoh that God heard, because he

770
00:45:13.360 --> 00:45:16.480
<v Speaker 2>wasn't beating her anymore. He was only saying dead things.

771
00:45:16.519 --> 00:45:20.199
<v Speaker 2>Torresto says God heard her affliction before if you remember

772
00:45:20.679 --> 00:45:24.760
<v Speaker 2>before it says God saw my affliction. And now it

773
00:45:24.880 --> 00:45:27.880
<v Speaker 2>says God heard that I'm hated. He heard because he

774
00:45:27.920 --> 00:45:31.960
<v Speaker 2>heard Yakov saying all these terrible things to me. And

775
00:45:34.440 --> 00:45:37.639
<v Speaker 2>then it's but he still wouldn't have relations with her

776
00:45:37.679 --> 00:45:43.840
<v Speaker 2>until she had Okay, So how can you say, I

777
00:45:44.199 --> 00:45:46.679
<v Speaker 2>don't mean to be disrespectful about Yakobanasha. How can you

778
00:45:46.719 --> 00:45:53.039
<v Speaker 2>say this about Yakovino, that he would hit his wife.

779
00:45:54.000 --> 00:46:00.239
<v Speaker 2>It's it's shocking, and I and I actually come straight

780
00:46:00.280 --> 00:46:01.920
<v Speaker 2>to her by your leg. I like his shock, which

781
00:46:01.920 --> 00:46:04.559
<v Speaker 2>I'll read you in a minute. But uh, this must

782
00:46:04.639 --> 00:46:07.599
<v Speaker 2>be some mid rush. I can't imagine a rashow making

783
00:46:07.679 --> 00:46:11.039
<v Speaker 2>this up to me. It just it has to be.

784
00:46:11.760 --> 00:46:14.039
<v Speaker 2>And people were troubled by this because the first printing

785
00:46:14.119 --> 00:46:15.639
<v Speaker 2>of the tour this was left out. If you read

786
00:46:15.679 --> 00:46:17.840
<v Speaker 2>my book you get the details. They didn't include this

787
00:46:17.920 --> 00:46:19.800
<v Speaker 2>because in the nineteenth century this is two shocking. But

788
00:46:19.880 --> 00:46:22.360
<v Speaker 2>it's in all the manuscripts, and now it's in the

789
00:46:22.480 --> 00:46:26.760
<v Speaker 2>new editions. I think this has to be some mid rushing.

790
00:46:27.199 --> 00:46:28.800
<v Speaker 2>No one would come up with this on their own.

791
00:46:29.519 --> 00:46:31.559
<v Speaker 2>It's interesting that a similar type of passage from the

792
00:46:31.639 --> 00:46:35.639
<v Speaker 2>Rush is found in the standard bollator and commentary that

793
00:46:35.760 --> 00:46:39.880
<v Speaker 2>the Pussi says, we show you the pusser a little different.

794
00:46:39.960 --> 00:46:42.519
<v Speaker 2>Actually this goes the other direction. Who's doing the hitting?

795
00:46:42.599 --> 00:46:47.440
<v Speaker 2>But look in in Pussa. This is part of Gimmel

796
00:46:48.119 --> 00:46:53.000
<v Speaker 2>plus your baze, that says the man said, the woman

797
00:46:53.320 --> 00:46:55.800
<v Speaker 2>you gave to be with me, she gave me of

798
00:46:55.880 --> 00:46:59.119
<v Speaker 2>the tree, and I did eat. In Hebrew wits he

799
00:47:00.639 --> 00:47:03.079
<v Speaker 2>means it doesn't say she gave me of the fruit

800
00:47:03.119 --> 00:47:05.599
<v Speaker 2>of the tree. She gave me of the tree. So

801
00:47:05.679 --> 00:47:10.360
<v Speaker 2>the Volatorium says that Hava took a branch of the

802
00:47:10.440 --> 00:47:13.800
<v Speaker 2>tree and kept hitting me with it until I agreed

803
00:47:13.840 --> 00:47:17.199
<v Speaker 2>to eat the fruit. Okay, this, by the way, though,

804
00:47:17.320 --> 00:47:19.760
<v Speaker 2>was not unique to the Balturium it's found in numerous

805
00:47:19.760 --> 00:47:23.360
<v Speaker 2>other passages. Well, what to do with this, uh message?

806
00:47:23.719 --> 00:47:27.519
<v Speaker 2>I asked this through revolving here before reading you. What

807
00:47:27.639 --> 00:47:29.679
<v Speaker 2>revolving here said, do I want to read you or value?

808
00:47:29.800 --> 00:47:32.880
<v Speaker 2>Label ham in residence? So one of we have a

809
00:47:32.920 --> 00:47:35.320
<v Speaker 2>number of telling me how in residents writes because I

810
00:47:35.360 --> 00:47:39.679
<v Speaker 2>think your price surprising. Find it surprising also perhaps me.

811
00:47:40.119 --> 00:47:43.159
<v Speaker 2>He begins very much to moving me old. This is

812
00:47:43.280 --> 00:47:46.119
<v Speaker 2>very strange because we know we've seen it throughout Hazao,

813
00:47:46.480 --> 00:47:49.480
<v Speaker 2>and we received from Rabu Saint Rosseau, and how great

814
00:47:49.519 --> 00:47:54.320
<v Speaker 2>the others were, especially Yakov, and how could he do

815
00:47:54.440 --> 00:47:58.719
<v Speaker 2>something like this? But he says, as follows Cocree differing

816
00:47:59.119 --> 00:48:01.440
<v Speaker 2>the most open to busin my name, he says. Modern

817
00:48:01.679 --> 00:48:06.079
<v Speaker 2>scholars have written about that. It was accepted in medieval

818
00:48:06.159 --> 00:48:09.400
<v Speaker 2>times among the non Jews that the husband, in order

819
00:48:09.480 --> 00:48:12.639
<v Speaker 2>to quote educate his wife just like he has to

820
00:48:12.800 --> 00:48:16.159
<v Speaker 2>educate his son, just like the son. The father would

821
00:48:16.159 --> 00:48:19.199
<v Speaker 2>occasionally hit a child. I mean, I think parents still

822
00:48:19.239 --> 00:48:22.760
<v Speaker 2>do that unless the new parent king has conquered the world.

823
00:48:24.079 --> 00:48:28.960
<v Speaker 2>So too, it was taught by many medievals in the

824
00:48:29.039 --> 00:48:32.719
<v Speaker 2>Christian world that the husband has to do this to

825
00:48:32.840 --> 00:48:36.639
<v Speaker 2>the wife as well. Not want me talkas not because

826
00:48:36.679 --> 00:48:39.920
<v Speaker 2>of anger, just because that that's it's a toe ell it.

827
00:48:40.840 --> 00:48:46.400
<v Speaker 2>And then he says, Oosa, you must be a Simona.

828
00:48:46.719 --> 00:48:49.239
<v Speaker 2>He says that the the culture of the non Jews

829
00:48:49.280 --> 00:48:53.280
<v Speaker 2>influenced the culture of the Jews. In other words, in

830
00:48:53.440 --> 00:48:56.760
<v Speaker 2>that time where the Tour was living in Spain, it

831
00:48:57.000 --> 00:48:59.480
<v Speaker 2>was thought that this is how you train a woman,

832
00:49:01.320 --> 00:49:04.599
<v Speaker 2>not because you hate her or because you're punishing her.

833
00:49:04.719 --> 00:49:08.880
<v Speaker 2>This to keep her in line. Viking is so therefore

834
00:49:08.920 --> 00:49:11.679
<v Speaker 2>the Toro also did this. And he thought that it's

835
00:49:11.719 --> 00:49:15.039
<v Speaker 2>possible to explain that Yakov occasionally would hit his wife

836
00:49:15.519 --> 00:49:19.519
<v Speaker 2>Rockney Schanto, only I guess to rebuke her and give herrino.

837
00:49:20.079 --> 00:49:21.960
<v Speaker 2>And this is and he thought, this is not a

838
00:49:22.039 --> 00:49:24.519
<v Speaker 2>Mysa Chaffel, but this is my shoe book. And he

839
00:49:24.599 --> 00:49:27.360
<v Speaker 2>sent me your by. They've sent me an article, a

840
00:49:27.760 --> 00:49:31.840
<v Speaker 2>summary of a lecture in which you have various medieval

841
00:49:32.000 --> 00:49:34.519
<v Speaker 2>uh scholars here you can. It's called spare the rod,

842
00:49:34.599 --> 00:49:38.039
<v Speaker 2>spoil the bride, and it's all about how the Christian's

843
00:49:38.320 --> 00:49:42.719
<v Speaker 2>loving Christian husband's duty is to maintain order. And a

844
00:49:42.800 --> 00:49:45.559
<v Speaker 2>man may he quotes one of the medieval uh walkotes,

845
00:49:45.559 --> 00:49:47.800
<v Speaker 2>a man may chastise his wife and Peter for her

846
00:49:47.880 --> 00:49:51.639
<v Speaker 2>own correction, for she is of his household, et cetera,

847
00:49:51.719 --> 00:49:55.440
<v Speaker 2>et cetera, and uh Srevalulpe says that this is an

848
00:49:55.440 --> 00:49:58.840
<v Speaker 2>explanation with Ramafimer would not accept that this is in

849
00:49:59.000 --> 00:50:02.480
<v Speaker 2>those days, this was thought to be acceptable and therefore

850
00:50:02.840 --> 00:50:07.039
<v Speaker 2>for the tour it makes sense that he would give

851
00:50:07.119 --> 00:50:10.840
<v Speaker 2>such a druss about. I mean, I don't I think

852
00:50:10.880 --> 00:50:14.000
<v Speaker 2>this probably goes back to earlier. But let's say he

853
00:50:14.079 --> 00:50:16.840
<v Speaker 2>did like a violet things he derived himself. Because this

854
00:50:17.000 --> 00:50:21.719
<v Speaker 2>is in line with contemporary Moorish and all the passages

855
00:50:21.800 --> 00:50:23.440
<v Speaker 2>on us all that speak about how terrible it is

856
00:50:23.519 --> 00:50:25.760
<v Speaker 2>to hit a wife and all these things. That's not

857
00:50:25.920 --> 00:50:30.280
<v Speaker 2>referring to like uh, to correct her from her bad actions.

858
00:50:30.480 --> 00:50:33.239
<v Speaker 2>It's referring to you know, just bad people just lose

859
00:50:33.239 --> 00:50:36.000
<v Speaker 2>their tempers and things like this. Not no different than

860
00:50:36.039 --> 00:50:38.480
<v Speaker 2>a child, though, you know you could some people go

861
00:50:38.599 --> 00:50:39.920
<v Speaker 2>crazy and they hit their child. They have to have

862
00:50:39.960 --> 00:50:42.840
<v Speaker 2>the children taken away from them. Others do it carefully

863
00:50:43.480 --> 00:50:48.000
<v Speaker 2>organized uh, you know, a punch when they feel what's needed.

864
00:50:49.239 --> 00:50:52.320
<v Speaker 2>So and that's that's and especially in those days that

865
00:50:52.440 --> 00:50:55.199
<v Speaker 2>the women were often viewed as like children because they

866
00:50:55.239 --> 00:50:58.519
<v Speaker 2>had no education, et cetera. So uh yeah, that's her bale,

867
00:50:58.639 --> 00:51:01.119
<v Speaker 2>it says. But it's still a shock. You tell this

868
00:51:01.239 --> 00:51:03.360
<v Speaker 2>to people, you show this to people, they won't know

869
00:51:03.400 --> 00:51:07.239
<v Speaker 2>what to make of this. How could even Ravie Thede

870
00:51:07.280 --> 00:51:11.679
<v Speaker 2>gives the best possible explanation, I think you can. Revaviner

871
00:51:11.679 --> 00:51:16.440
<v Speaker 2>didn't give this explanation. I asked Revviner's phones again. He

872
00:51:16.719 --> 00:51:18.760
<v Speaker 2>I knew he couldn't come up with that sort of explanation,

873
00:51:19.519 --> 00:51:22.119
<v Speaker 2>which is makes sense to me. I said, how can

874
00:51:22.199 --> 00:51:25.360
<v Speaker 2>we explain to people in our day and age what

875
00:51:25.480 --> 00:51:28.519
<v Speaker 2>the tour says? I say that these words that he

876
00:51:28.519 --> 00:51:32.000
<v Speaker 2>says by yachtkov a nuncupl hime on le's money, who

877
00:51:32.039 --> 00:51:35.599
<v Speaker 2>don't really work for contemporaries, the low Rock's money. No,

878
00:51:35.679 --> 00:51:38.119
<v Speaker 2>are not just people today already, as I told you

879
00:51:38.159 --> 00:51:40.440
<v Speaker 2>one hundred and fifty years ago, they they censored this out.

880
00:51:41.440 --> 00:51:44.760
<v Speaker 2>Revolviniers stumped and the awful shap shift shout of their own.

881
00:51:44.880 --> 00:51:46.639
<v Speaker 2>She says, I don't think we can explain it, and

882
00:51:46.639 --> 00:51:48.840
<v Speaker 2>then he give in parentheses he gives I mean, he

883
00:51:48.920 --> 00:51:51.920
<v Speaker 2>says in I mean, he says he was angry at

884
00:51:51.960 --> 00:51:54.880
<v Speaker 2>her because she forced him to be married with her.

885
00:51:55.360 --> 00:51:58.320
<v Speaker 2>I mean, what's he is He offers that like in

886
00:51:58.400 --> 00:52:01.239
<v Speaker 2>parentheses that I think he's trying to say, like that's

887
00:52:01.280 --> 00:52:04.079
<v Speaker 2>the best we could say, perhaps, and it doesn't that's

888
00:52:04.119 --> 00:52:06.639
<v Speaker 2>not going to solve the problem. So he doesn't have

889
00:52:06.719 --> 00:52:12.280
<v Speaker 2>an answer. And this is a sort of passage that

890
00:52:12.400 --> 00:52:17.280
<v Speaker 2>I think it bears in mind what reb Yaka couple

891
00:52:17.320 --> 00:52:20.960
<v Speaker 2>Schwartz said, and he said it about us, all about

892
00:52:21.000 --> 00:52:25.280
<v Speaker 2>rashowing me leave aside the explanation of of Rabaria lab

893
00:52:25.320 --> 00:52:26.960
<v Speaker 2>which I hadn't thought of. He sent it to me

894
00:52:27.760 --> 00:52:31.719
<v Speaker 2>a week ago. A couple short that, a couple of

895
00:52:31.760 --> 00:52:35.199
<v Speaker 2>shorts said that there are certain passages that we just say, well,

896
00:52:35.239 --> 00:52:37.599
<v Speaker 2>we don't accept it. It's not ours. That's how I

897
00:52:37.719 --> 00:52:42.119
<v Speaker 2>looked at it before I saw Rabario Lede's understanding. You know,

898
00:52:42.199 --> 00:52:44.519
<v Speaker 2>Rabbinic literature was full of all sorts of things. We

899
00:52:44.599 --> 00:52:49.559
<v Speaker 2>saw the passage about uh, the the man. The grandson says,

900
00:52:49.559 --> 00:52:51.920
<v Speaker 2>I'm not gonna help you, grandpa, I'm not obligating keep

901
00:52:51.920 --> 00:52:54.840
<v Speaker 2>it all they sa couple. Schwartz says, fine, but we

902
00:52:54.880 --> 00:52:57.119
<v Speaker 2>don't accept that as a way to lead our life.

903
00:52:57.360 --> 00:52:58.880
<v Speaker 2>What is he even saying by that? Because we have

904
00:52:58.960 --> 00:53:01.440
<v Speaker 2>all the other passages say otherwise, it's not we're not

905
00:53:01.559 --> 00:53:03.840
<v Speaker 2>rejecting it because it doesn't fit in with our morality.

906
00:53:03.960 --> 00:53:06.119
<v Speaker 2>We have a total morality and this is sort of

907
00:53:06.199 --> 00:53:07.880
<v Speaker 2>not in line with it. So it's like one of

908
00:53:07.960 --> 00:53:10.840
<v Speaker 2>these out of the way, unusual passages. We don't have

909
00:53:10.880 --> 00:53:13.760
<v Speaker 2>to answer for every passage. And I always think when

910
00:53:13.800 --> 00:53:16.400
<v Speaker 2>you see passages like that, it's the same thing that

911
00:53:16.559 --> 00:53:21.639
<v Speaker 2>it's uh, these are just they're outliers, they're unusual, and

912
00:53:21.719 --> 00:53:24.320
<v Speaker 2>I don't feel that we need to explain every passage.

913
00:53:24.360 --> 00:53:26.760
<v Speaker 2>Sometimes you can say we say, well, we don't accept that.

914
00:53:26.920 --> 00:53:29.360
<v Speaker 2>That's not the way we look at it. Again, we

915
00:53:29.400 --> 00:53:32.760
<v Speaker 2>can't be an appronistic. You know, this country in America,

916
00:53:32.800 --> 00:53:34.880
<v Speaker 2>there's all this anacronism. Now they have to judge people

917
00:53:34.920 --> 00:53:37.519
<v Speaker 2>we have two hundred years ago. So even Abraham Lincoln,

918
00:53:38.079 --> 00:53:39.840
<v Speaker 2>all the great things he did, because he didn't have

919
00:53:39.880 --> 00:53:43.119
<v Speaker 2>a twenty first century view of you know, of men

920
00:53:43.239 --> 00:53:44.920
<v Speaker 2>and women, of whites and blacks, and all of a

921
00:53:44.960 --> 00:53:48.199
<v Speaker 2>sudden he's canceled, he's out. You got to be realistic

922
00:53:48.280 --> 00:53:54.360
<v Speaker 2>here and how generations have changed and people think differently. Nevertheless,

923
00:53:54.960 --> 00:53:57.039
<v Speaker 2>there will be times when I think you'll say, I

924
00:53:57.079 --> 00:53:58.840
<v Speaker 2>guess the tour said it. Of course we love the tour,

925
00:53:58.960 --> 00:54:01.280
<v Speaker 2>we look up to him the tour, but not everything

926
00:54:01.360 --> 00:54:04.079
<v Speaker 2>a tour says is all of a doros. And I

927
00:54:04.159 --> 00:54:06.800
<v Speaker 2>think we can say that either by elibe, I think

928
00:54:07.440 --> 00:54:09.280
<v Speaker 2>either of this. He doesn't think that's a day you're

929
00:54:09.320 --> 00:54:11.639
<v Speaker 2>gonna do this in those day and day in that

930
00:54:11.800 --> 00:54:15.360
<v Speaker 2>time though, that was what was done. And uh, we

931
00:54:15.559 --> 00:54:18.239
<v Speaker 2>do believe that we've advanced, to be honest, it's not

932
00:54:18.320 --> 00:54:20.719
<v Speaker 2>that we think it's just a different culture that in

933
00:54:20.840 --> 00:54:26.599
<v Speaker 2>their days it was okay and today it's not okay. No,

934
00:54:26.920 --> 00:54:29.280
<v Speaker 2>I think we all agree that it wasn't right then either,

935
00:54:29.880 --> 00:54:31.559
<v Speaker 2>just like it wasn't right to have slaves in the

936
00:54:31.639 --> 00:54:36.039
<v Speaker 2>eighteen hundreds. But those people had a different perspective, so

937
00:54:36.840 --> 00:54:39.239
<v Speaker 2>you know, you can't really judge people. You know, they

938
00:54:39.320 --> 00:54:42.159
<v Speaker 2>were convinced that this is how you do things. Mcavelly

939
00:54:42.199 --> 00:54:44.880
<v Speaker 2>has a passage in which he says that the way

940
00:54:44.960 --> 00:54:48.000
<v Speaker 2>to get people just to learn in school is to

941
00:54:48.119 --> 00:54:52.519
<v Speaker 2>humiliate them, because they'll be so humiliated. And if anyone's

942
00:54:52.559 --> 00:54:55.639
<v Speaker 2>heard stories about certain great roaching achieve including our favorite,

943
00:54:56.159 --> 00:54:58.360
<v Speaker 2>the way in the forties and fifties when they would

944
00:54:58.360 --> 00:55:01.519
<v Speaker 2>rebuke people. That was enough that learning today we would

945
00:55:01.599 --> 00:55:03.480
<v Speaker 2>never do not do it. And I don't know if

946
00:55:03.519 --> 00:55:04.960
<v Speaker 2>we wouldn't do it just because we think it wouldn't

947
00:55:04.960 --> 00:55:07.679
<v Speaker 2>work for us. I think we think it's it doesn't

948
00:55:07.760 --> 00:55:09.880
<v Speaker 2>you know, it's uh, it might work for some people,

949
00:55:10.039 --> 00:55:12.760
<v Speaker 2>but the average person, it's just this isn't the way

950
00:55:12.880 --> 00:55:15.440
<v Speaker 2>to I think we recognize that's not the way to educate.

951
00:55:17.119 --> 00:55:19.800
<v Speaker 2>So I think that's the thing. Passages like I just

952
00:55:19.840 --> 00:55:22.199
<v Speaker 2>saw with the tour and your passages in a round

953
00:55:22.199 --> 00:55:24.480
<v Speaker 2>bum And I even spoke to a well known radio

954
00:55:24.519 --> 00:55:26.840
<v Speaker 2>of every person basically listening to us. Now I would

955
00:55:26.880 --> 00:55:29.159
<v Speaker 2>know the name of this rabbi, but I don't. I

956
00:55:29.239 --> 00:55:31.320
<v Speaker 2>didn't ask them if I could say it's I don't

957
00:55:31.320 --> 00:55:32.679
<v Speaker 2>want to say. But I gave him one of these

958
00:55:32.719 --> 00:55:35.119
<v Speaker 2>sort of passages, not the tour, but another one. And

959
00:55:35.239 --> 00:55:37.239
<v Speaker 2>he says, he says, what's the problem. You don't accept that?

960
00:55:38.199 --> 00:55:41.239
<v Speaker 2>And I said, I I probe further. I said, so

961
00:55:41.840 --> 00:55:43.719
<v Speaker 2>you think that our morality is different? He says, I

962
00:55:43.760 --> 00:55:45.760
<v Speaker 2>have no problem saying that we have a different approach

963
00:55:45.760 --> 00:55:47.679
<v Speaker 2>to this. I said, would you say as publicly? He said, no,

964
00:55:47.719 --> 00:55:49.320
<v Speaker 2>I want to say it like that. He said it

965
00:55:49.360 --> 00:55:53.199
<v Speaker 2>has to be phrased in a certain way. But he says,

966
00:55:53.280 --> 00:55:57.719
<v Speaker 2>we approach matters differently, we view as incorrect. The Reshow

967
00:55:57.760 --> 00:56:01.599
<v Speaker 2>name could have a different view. But here's an example

968
00:56:01.719 --> 00:56:07.039
<v Speaker 2>of where you have these hard passages, these troubling passages,

969
00:56:07.719 --> 00:56:10.039
<v Speaker 2>which in yeshivas we all struggle with them. I don't

970
00:56:10.039 --> 00:56:12.800
<v Speaker 2>think it's such a struggle once you recognize that we're

971
00:56:12.920 --> 00:56:14.880
<v Speaker 2>more let's say it, and if Cook sees this as

972
00:56:14.920 --> 00:56:17.599
<v Speaker 2>part of the move to to the Messianic hero, that

973
00:56:17.719 --> 00:56:20.360
<v Speaker 2>we're more for for example, we're more sensitive to certain

974
00:56:20.440 --> 00:56:23.079
<v Speaker 2>matters of human rights, and you know, slavery. None of

975
00:56:23.159 --> 00:56:25.800
<v Speaker 2>us can imagine having slaves or anything like that. But

976
00:56:26.079 --> 00:56:28.320
<v Speaker 2>three years ago, who thought of that? This is us

977
00:56:28.400 --> 00:56:30.000
<v Speaker 2>four years ago. That's just the way the world. As

978
00:56:30.000 --> 00:56:32.400
<v Speaker 2>Aristotle said that some people are just born to slavery.

979
00:56:33.039 --> 00:56:36.400
<v Speaker 2>So how is it that we today are more sensitive

980
00:56:36.440 --> 00:56:38.519
<v Speaker 2>to things that others weren't in the past. We're not

981
00:56:38.599 --> 00:56:41.159
<v Speaker 2>greater than that. Or if Cook develops the idea that

982
00:56:41.239 --> 00:56:43.119
<v Speaker 2>as we get closer to the Messianic ear, or more

983
00:56:43.119 --> 00:56:45.760
<v Speaker 2>and more holy sparks, or let go so that in

984
00:56:45.920 --> 00:56:50.440
<v Speaker 2>certain areas we actually are moving in the direction of

985
00:56:50.599 --> 00:56:55.760
<v Speaker 2>a of a, I guess more refined sense because when

986
00:56:55.800 --> 00:56:59.039
<v Speaker 2>the Mahia comes, that's where we need to be. Doesn't

987
00:56:59.039 --> 00:57:01.079
<v Speaker 2>mean we're better than the p on the past, but

988
00:57:01.199 --> 00:57:04.440
<v Speaker 2>we're in this circumstance and we're standing on top of them.

989
00:57:04.440 --> 00:57:07.480
<v Speaker 2>We're the midgets on top of the giants. Here the

990
00:57:07.639 --> 00:57:11.559
<v Speaker 2>rough Cook explains very well, how is it that people

991
00:57:11.679 --> 00:57:14.280
<v Speaker 2>in our day and age seem to have these more

992
00:57:14.960 --> 00:57:19.159
<v Speaker 2>sensibility sensitive approaches that previous generations in, including non Jews,

993
00:57:20.039 --> 00:57:22.639
<v Speaker 2>which is a problem because don't the generations the collides

994
00:57:22.679 --> 00:57:25.280
<v Speaker 2>and seeing ice, or of Cook's explanation, which is very

995
00:57:25.360 --> 00:57:29.000
<v Speaker 2>capitalistic that explains that if you don't adopt this explanation,

996
00:57:29.239 --> 00:57:32.119
<v Speaker 2>then you have a problem, because how do you explain

997
00:57:32.559 --> 00:57:35.360
<v Speaker 2>when you see passages, let's say in the Ahronyme, which

998
00:57:35.840 --> 00:57:39.119
<v Speaker 2>strike you as just they don't work with your ethics,

999
00:57:39.199 --> 00:57:41.760
<v Speaker 2>and you can't tell someone, well, your ethics are not

1000
00:57:41.840 --> 00:57:44.400
<v Speaker 2>pro ethics because your ethics are coming from Torah in

1001
00:57:44.519 --> 00:57:49.440
<v Speaker 2>many areas. And so I think for Cooks, well, wait,

1002
00:57:49.480 --> 00:57:51.400
<v Speaker 2>wait to the book Commared Sasha, and you'll see Rough

1003
00:57:51.440 --> 00:57:55.239
<v Speaker 2>Cooks is this point explicated. I see it's already nine

1004
00:57:55.440 --> 00:57:59.880
<v Speaker 2>twenty nine. Next week we're going to I'll introduce you

1005
00:58:00.639 --> 00:58:06.480
<v Speaker 2>to a couple new figures, including this individual who unfortunately

1006
00:58:06.599 --> 00:58:09.199
<v Speaker 2>well he was ninety eight years old but died of corona.

1007
00:58:09.599 --> 00:58:13.199
<v Speaker 2>Schmuwashkenazi tell you about one of the most interesting people

1008
00:58:13.400 --> 00:58:17.639
<v Speaker 2>lived in Jerusalem for many, many decades. And then we're

1009
00:58:17.639 --> 00:58:20.960
<v Speaker 2>going to finish the section of the book where this

1010
00:58:21.119 --> 00:58:23.360
<v Speaker 2>section we'll do that next class. This section of the

1011
00:58:23.400 --> 00:58:26.679
<v Speaker 2>book we called it Tiko Sofri. Then we move on

1012
00:58:26.800 --> 00:58:30.760
<v Speaker 2>to India. Name show name that basically all sorts of

1013
00:58:30.800 --> 00:58:35.000
<v Speaker 2>other stuff thrown together that we didn't have a good

1014
00:58:35.440 --> 00:58:39.280
<v Speaker 2>place to put them. We'll here our first question from

1015
00:58:39.320 --> 00:58:44.840
<v Speaker 2>a dove, answer from Kiam Dovid Halav. Great great figure.

1016
00:58:45.760 --> 00:58:50.559
<v Speaker 2>And okay, I see we we've gone long enough. Lots

1017
00:58:50.599 --> 00:58:52.760
<v Speaker 2>of good stuff coming. As I said, this is class

1018
00:58:52.920 --> 00:58:56.840
<v Speaker 2>thirty two. I'm estimating fifty five fifty classes. I say

1019
00:58:56.880 --> 00:59:03.239
<v Speaker 2>fifty classes, but who knows. I will get Robert sent

1020
00:59:03.360 --> 00:59:06.320
<v Speaker 2>me something really interesting. I'll get to that next class, Robert,

1021
00:59:06.480 --> 00:59:08.400
<v Speaker 2>and I'll tell you is tell the class exactly what

1022
00:59:08.480 --> 00:59:11.480
<v Speaker 2>I told you, and I think they'll agree with me

1023
00:59:11.719 --> 00:59:14.119
<v Speaker 2>and you. But we'll get to that next class. Let

1024
00:59:14.159 --> 00:59:20.679
<v Speaker 2>me take the questions. Yes, Susanna, tell me. This is

1025
00:59:20.719 --> 00:59:23.840
<v Speaker 2>what I said. Well, people often say tell me do

1026
00:59:24.000 --> 00:59:29.119
<v Speaker 2>ham or tell me it's this is a constructor. What

1027
00:59:29.199 --> 00:59:34.159
<v Speaker 2>it's saying is female students of the wise. It just

1028
00:59:34.199 --> 00:59:36.800
<v Speaker 2>so happens that today all these great figures, the women

1029
00:59:36.880 --> 00:59:39.000
<v Speaker 2>that we know who are right beginning to write starring,

1030
00:59:39.119 --> 00:59:41.760
<v Speaker 2>they all trained under men. Given another thirty years, and

1031
00:59:41.880 --> 00:59:45.280
<v Speaker 2>you could have like the like my daughter's generation and

1032
00:59:45.440 --> 00:59:48.840
<v Speaker 2>Nerabaikelman's daughter, they're training at schools. Well they'll they could

1033
00:59:48.840 --> 00:59:52.119
<v Speaker 2>be telling me do haamot because their teachers are the women.

1034
00:59:52.239 --> 00:59:54.960
<v Speaker 2>So that that's all it's not, that's all it is.

1035
00:59:56.599 --> 01:00:00.559
<v Speaker 2>Michael said. By the way, fully I to you in

1036
01:00:01.119 --> 01:00:04.639
<v Speaker 2>g pats it's still uh more men than women teaching.

1037
01:00:04.760 --> 01:00:08.280
<v Speaker 2>But okay, we're we're we're on the way, we're getting there. Okay.

1038
01:00:08.320 --> 01:00:10.800
<v Speaker 2>But I don't believe that it's is positive that should

1039
01:00:10.800 --> 01:00:14.760
<v Speaker 2>be old women. I believe that, But I also believe

1040
01:00:14.800 --> 01:00:19.039
<v Speaker 2>that men should be able to learn from women also, Okay,

1041
01:00:19.159 --> 01:00:21.639
<v Speaker 2>Yellen Michael says, Yellen Moore became or maybe always was

1042
01:00:21.679 --> 01:00:24.599
<v Speaker 2>an extreme leftist. Yes, he was an extreme leftist, as

1043
01:00:24.880 --> 01:00:28.760
<v Speaker 2>was l Dudd Chamir. Really and I said last week's

1044
01:00:28.880 --> 01:00:33.920
<v Speaker 2>Gula Cohen was not. She was also Uh Shamir wasn't

1045
01:00:33.960 --> 01:00:37.360
<v Speaker 2>so into the the the ideology, and in fact, forty

1046
01:00:37.360 --> 01:00:38.920
<v Speaker 2>six to forty eight he was out of the country.

1047
01:00:40.519 --> 01:00:44.000
<v Speaker 2>That was the point I made, unlike you're goun Uh.

1048
01:00:44.159 --> 01:00:46.559
<v Speaker 2>I don't look anyone who could say that if there's

1049
01:00:46.599 --> 01:00:50.760
<v Speaker 2>a war between the USSR and America, we're going to

1050
01:00:50.840 --> 01:00:54.239
<v Speaker 2>side with the USSR because we don't like these Western

1051
01:00:54.280 --> 01:00:57.239
<v Speaker 2>imperiodists who are controlling the land of Israel. That that

1052
01:00:57.440 --> 01:01:00.920
<v Speaker 2>is like so uh backwards and force. I don't look

1053
01:01:01.280 --> 01:01:04.039
<v Speaker 2>unlike you're good, which I mean, who doesn't admire bacon?

1054
01:01:04.159 --> 01:01:06.880
<v Speaker 2>But to look to these lacky people, I understood they

1055
01:01:06.920 --> 01:01:10.400
<v Speaker 2>were nationalists and everything, but they were they were Marxists,

1056
01:01:10.639 --> 01:01:14.679
<v Speaker 2>and uh they I don't see them at all to

1057
01:01:14.760 --> 01:01:17.320
<v Speaker 2>be admired, uh, other than the fact that they were

1058
01:01:17.360 --> 01:01:22.519
<v Speaker 2>dedicated to the land of Israel. But iPad says, there's

1059
01:01:22.559 --> 01:01:25.800
<v Speaker 2>really got the Labor government to discredit You're good. Transformed

1060
01:01:25.880 --> 01:01:28.440
<v Speaker 2>one of the greatest successes prison break of a British

1061
01:01:28.480 --> 01:01:31.599
<v Speaker 2>prison into a mental hospital. The same population in Pakistan India.

1062
01:01:31.800 --> 01:01:35.280
<v Speaker 2>But refugee status was not hereditary. We know that the

1063
01:01:35.360 --> 01:01:38.480
<v Speaker 2>Labor government, although at the end it seems that Ben

1064
01:01:38.519 --> 01:01:41.920
<v Speaker 2>Gurion came to a different viewpoint. He was able to

1065
01:01:41.960 --> 01:01:45.719
<v Speaker 2>tolerate Bacon, but at first they could not. They hated them,

1066
01:01:45.840 --> 01:01:50.719
<v Speaker 2>we know that. And would they would they acknowledge a

1067
01:01:50.880 --> 01:01:55.719
<v Speaker 2>massacre in order to make them look bad? Perhaps we

1068
01:01:56.960 --> 01:01:59.880
<v Speaker 2>you know, they in the house of the Haganah, they

1069
01:02:00.119 --> 01:02:03.440
<v Speaker 2>put uh what was it pottery or something? They put

1070
01:02:03.559 --> 01:02:07.199
<v Speaker 2>bombs underneath a boat to prevent it from sinking to

1071
01:02:07.480 --> 01:02:09.400
<v Speaker 2>like put it out of commission, so the British wouldn't

1072
01:02:09.440 --> 01:02:12.360
<v Speaker 2>take these refugees and send them to where cypress wherever

1073
01:02:12.360 --> 01:02:14.679
<v Speaker 2>they're send them to. And it's they put too much

1074
01:02:14.719 --> 01:02:17.360
<v Speaker 2>explosives and they killed like twohundred and fifty people. Uh

1075
01:02:20.000 --> 01:02:24.519
<v Speaker 2>hold on, is it the uh Patria affair? Is that

1076
01:02:24.639 --> 01:02:29.119
<v Speaker 2>what it is? Oh? Yeah, the Patria disaster? How many here?

1077
01:02:29.199 --> 01:02:33.639
<v Speaker 2>Let me show you if you haven't heard this, but

1078
01:02:34.079 --> 01:02:36.119
<v Speaker 2>they're the hot they had them had your gun done this?

1079
01:02:36.320 --> 01:02:39.039
<v Speaker 2>Then here you look up where the Patria disaster? This

1080
01:02:39.119 --> 01:02:42.000
<v Speaker 2>is nineteen forty they what did it say? You're two

1081
01:02:42.039 --> 01:02:45.360
<v Speaker 2>hundred sixty seven people the the Hakaak killed. Of course

1082
01:02:45.400 --> 01:02:46.719
<v Speaker 2>it was an accident. They didn't try to do it

1083
01:02:46.800 --> 01:02:55.679
<v Speaker 2>on purpose. But uh so, yeah, you know what everyone.

1084
01:02:56.000 --> 01:02:59.599
<v Speaker 2>There's the problems. I guess on all sides read a

1085
01:02:59.679 --> 01:03:02.360
<v Speaker 2>frime harsh. Michael says, Palestine betrayed for and there's awesome

1086
01:03:02.400 --> 01:03:04.159
<v Speaker 2>treatment of how the Arabs and their leaders, Jews and

1087
01:03:04.159 --> 01:03:06.679
<v Speaker 2>the leaders behaved during the forty eight forty nine war.

1088
01:03:07.920 --> 01:03:11.119
<v Speaker 2>Felix email me and I'll tell you. I'll connect you

1089
01:03:11.199 --> 01:03:16.440
<v Speaker 2>to Ramasu's weekly total letter, Or says, have I learned

1090
01:03:16.480 --> 01:03:19.760
<v Speaker 2>through the Lavavatur Tanya as opposed to the original medieval

1091
01:03:20.000 --> 01:03:24.760
<v Speaker 2>Tani Rabatti with commentaries? How old do you know it? No?

1092
01:03:25.079 --> 01:03:29.079
<v Speaker 2>I've just read sections of it, and I tried. It

1093
01:03:29.239 --> 01:03:32.199
<v Speaker 2>happens to be a very profound work and very complicated work.

1094
01:03:32.280 --> 01:03:32.519
<v Speaker 1>And I.

1095
01:03:34.320 --> 01:03:36.480
<v Speaker 2>There have been times when they've offered to teach to me,

1096
01:03:37.000 --> 01:03:40.599
<v Speaker 2>and I have to say that I just I'm not

1097
01:03:40.679 --> 01:03:43.920
<v Speaker 2>attached to it. I'm not attracted to it. But so no,

1098
01:03:44.199 --> 01:03:46.840
<v Speaker 2>I have not learned other than certain sections of it.

1099
01:03:47.440 --> 01:03:51.360
<v Speaker 2>I have not studied it. So I guess that means

1100
01:03:51.480 --> 01:03:54.800
<v Speaker 2>I'm lacking in like the essence of being a Jew

1101
01:03:54.880 --> 01:03:57.880
<v Speaker 2>because I haven't learned the Tan yet. So but okay,

1102
01:03:58.239 --> 01:04:01.000
<v Speaker 2>I can email me private agity that information from ya.

1103
01:04:01.000 --> 01:04:04.559
<v Speaker 2>Feel Goldhubbor Schmoel says to him, Report discussed how and

1104
01:04:04.599 --> 01:04:06.519
<v Speaker 2>when the Bodneckt started to ask the rebbies about the

1105
01:04:06.519 --> 01:04:10.000
<v Speaker 2>Pakashimia's thing. I'm assuming some Casidum always did. Yes, somehow

1106
01:04:10.000 --> 01:04:11.960
<v Speaker 2>about Assidum did always, because we see they were coming

1107
01:04:11.960 --> 01:04:14.239
<v Speaker 2>to the Bladonia and he was saying, what's going on here?

1108
01:04:14.280 --> 01:04:16.760
<v Speaker 2>Whoever heard of this thing? Perhaps they just wore the

1109
01:04:16.760 --> 01:04:19.239
<v Speaker 2>rebbies down. The Rebbi's acquiesced to such demands. I don't

1110
01:04:19.239 --> 01:04:22.880
<v Speaker 2>know him. Repport does not discuss it. I don't I

1111
01:04:22.920 --> 01:04:24.400
<v Speaker 2>don't know if they wore them down. I think many

1112
01:04:24.440 --> 01:04:26.480
<v Speaker 2>rebbies are happy to do that. It gives them a

1113
01:04:26.559 --> 01:04:31.800
<v Speaker 2>position that they have this power to I think this

1114
01:04:32.119 --> 01:04:35.039
<v Speaker 2>says that Ronolviner think that the Rama was not influenced

1115
01:04:35.559 --> 01:04:39.079
<v Speaker 2>by Aristotle. No, no, he would acknowledge the Rama's influenced

1116
01:04:39.079 --> 01:04:41.920
<v Speaker 2>by Aristotle. Rome tells you, he quotes Aristotle. He tells

1117
01:04:41.960 --> 01:04:45.159
<v Speaker 2>you that. But the issue with the Barbonelle, you're dealing

1118
01:04:45.199 --> 01:04:47.880
<v Speaker 2>with like a moral issue of how to you know, Torah,

1119
01:04:48.239 --> 01:04:50.519
<v Speaker 2>the place of a woman in tower, that sort of thing.

1120
01:04:51.119 --> 01:04:54.800
<v Speaker 2>That's I think that's least how I see the difference there.

1121
01:04:56.320 --> 01:04:59.639
<v Speaker 2>Ellen says, wife beating. So why was Leah distressed if

1122
01:04:59.679 --> 01:05:03.000
<v Speaker 2>it was the normal thing. Uh, well, it could be

1123
01:05:03.039 --> 01:05:05.960
<v Speaker 2>the normal thing, but I think he could still be distressed.

1124
01:05:06.400 --> 01:05:08.480
<v Speaker 2>Or maybe she assumed she's marying a nice Jewish boy

1125
01:05:08.880 --> 01:05:11.679
<v Speaker 2>and therefore he would treat her like the ironyans treated her.

1126
01:05:11.840 --> 01:05:16.719
<v Speaker 2>I don't know, I have a Zachary asks the notion

1127
01:05:16.840 --> 01:05:18.719
<v Speaker 2>that Leah was relieved with the hitting by God answering

1128
01:05:18.760 --> 01:05:25.920
<v Speaker 2>her prayers suggests that the hitting was bad. Yes, it does,

1129
01:05:26.639 --> 01:05:29.000
<v Speaker 2>but and the tour is not necessarily saying that the

1130
01:05:29.079 --> 01:05:33.079
<v Speaker 2>hitting is right. But Marie laid Is is well. I

1131
01:05:33.119 --> 01:05:35.800
<v Speaker 2>guess Rbaria the Aide's explanation is putting into the context.

1132
01:05:36.119 --> 01:05:38.800
<v Speaker 2>Maybe you could say, in the context it's understandable. But

1133
01:05:38.920 --> 01:05:41.800
<v Speaker 2>in that circumstance, she didn't need the rhino or something,

1134
01:05:42.360 --> 01:05:46.320
<v Speaker 2>so she won't likes Baragave's explanation. But is there any

1135
01:05:46.360 --> 01:05:50.000
<v Speaker 2>indication that Yakov would ever beat Ruccia. No, he would

1136
01:05:50.039 --> 01:05:53.159
<v Speaker 2>not beat Raa if not their affects poor Lenyakov as

1137
01:05:53.159 --> 01:05:55.519
<v Speaker 2>well as raven Era suggests, almost as Yakov was annoyed

1138
01:05:55.559 --> 01:05:58.679
<v Speaker 2>with Leah because he has to be married to her. Yes,

1139
01:05:58.760 --> 01:06:06.239
<v Speaker 2>there's no indicationation that, Uh, there isn't. But there is

1140
01:06:06.679 --> 01:06:11.280
<v Speaker 2>he does say. I mean, there's another passage where he

1141
01:06:11.360 --> 01:06:14.719
<v Speaker 2>says he suspected Lea of sexual immorality before their wedding.

1142
01:06:14.920 --> 01:06:15.039
<v Speaker 1>Uh.

1143
01:06:18.239 --> 01:06:24.159
<v Speaker 2>I think, Uh. The lady quotes in the book, mh

1144
01:06:24.880 --> 01:06:37.599
<v Speaker 2>these are strange things here. I think if you look

1145
01:06:37.719 --> 01:06:41.679
<v Speaker 2>in yes, looking, if you look in the tour in

1146
01:06:41.719 --> 01:06:44.360
<v Speaker 2>the tower a huff, Teslam and Alice, it says that

1147
01:06:45.079 --> 01:06:53.079
<v Speaker 2>Yakova suspected her, that that suspected Leya, that that she

1148
01:06:53.320 --> 01:06:59.159
<v Speaker 2>had engaged in uh, sexual immorality. Uh A very strange.

1149
01:07:00.880 --> 01:07:06.800
<v Speaker 2>I don't understand what's going on, Or says perhaps you

1150
01:07:06.800 --> 01:07:09.480
<v Speaker 2>should add, sir along the following lines. Maybe she was

1151
01:07:09.519 --> 01:07:12.079
<v Speaker 2>a relative child. How well was she then? That's an

1152
01:07:12.119 --> 01:07:14.840
<v Speaker 2>interesting point. At least from the tour we don't know

1153
01:07:14.880 --> 01:07:17.679
<v Speaker 2>these things. But from the tourist perspective, yes, he would

1154
01:07:17.760 --> 01:07:21.800
<v Speaker 2>regard her for leaving out madrashic things. Even I'll be

1155
01:07:21.920 --> 01:07:26.639
<v Speaker 2>up shot, what is she thirteen? Fourteen? That's true? Twelve

1156
01:07:26.719 --> 01:07:29.480
<v Speaker 2>even we can say that, as with hitting a child,

1157
01:07:29.599 --> 01:07:31.679
<v Speaker 2>what was meant was not out of anger, as Roman says,

1158
01:07:31.719 --> 01:07:34.159
<v Speaker 2>not in the rage, but a controlled measure way. Yes,

1159
01:07:34.320 --> 01:07:37.599
<v Speaker 2>And you know that's that's the explanation. You know, when

1160
01:07:37.599 --> 01:07:41.599
<v Speaker 2>we think of Leah as equal, like a romantic partner

1161
01:07:41.719 --> 01:07:45.440
<v Speaker 2>the same age, then it's more striking than if we

1162
01:07:45.599 --> 01:07:51.039
<v Speaker 2>think of it more a child. But he doesn't. Ravinair

1163
01:07:51.079 --> 01:07:54.280
<v Speaker 2>doesn't say that these are all good explanations. In the end,

1164
01:07:54.320 --> 01:07:58.679
<v Speaker 2>they might not be completely satisfactory, but these are good explanations.

1165
01:07:58.840 --> 01:08:04.159
<v Speaker 2>And some on emails me privately that when as a

1166
01:08:04.239 --> 01:08:07.320
<v Speaker 2>husband allowed it is why you. In my book Change

1167
01:08:07.320 --> 01:08:10.199
<v Speaker 2>and Immutable, I cite all the passages and I have

1168
01:08:10.320 --> 01:08:14.079
<v Speaker 2>to say, though, it's a little bit this distressing because

1169
01:08:14.119 --> 01:08:16.479
<v Speaker 2>all these people who claim, well, you know you can

1170
01:08:16.520 --> 01:08:18.319
<v Speaker 2>do it for free enough, we all know where that

1171
01:08:18.479 --> 01:08:22.279
<v Speaker 2>leads to. And uh, it's not, and the and the

1172
01:08:24.199 --> 01:08:26.840
<v Speaker 2>you know it's not. Maybe it was taken over from

1173
01:08:26.840 --> 01:08:29.239
<v Speaker 2>the Muslims. This is this is the Jewish way, at

1174
01:08:29.319 --> 01:08:36.399
<v Speaker 2>least not today. Burrow says times have changed, society has changed,

1175
01:08:36.439 --> 01:08:39.520
<v Speaker 2>and se Us has changed. Lea did not go to Basankov. Now,

1176
01:08:39.600 --> 01:08:41.119
<v Speaker 2>she didn't go to Basanciv. She didn't go to bas

1177
01:08:41.239 --> 01:08:46.359
<v Speaker 2>alcoh word based Beth Jacob or anything. Incidentally, what you

1178
01:08:46.399 --> 01:08:52.279
<v Speaker 2>say is it is funny because we get the pa

1179
01:08:53.760 --> 01:08:57.600
<v Speaker 2>the tour. He's trying to understand how Leya. Remember Leyo

1180
01:08:57.720 --> 01:09:01.800
<v Speaker 2>went out, not Lea, Dina went out to dressed inappropriately.

1181
01:09:02.119 --> 01:09:04.319
<v Speaker 2>I guess this today is not appropriate to either blaming

1182
01:09:04.319 --> 01:09:06.880
<v Speaker 2>the victim, and that led to the whole business with Shlim.

1183
01:09:07.399 --> 01:09:09.920
<v Speaker 2>And so the tour connects this to Laya that maybe

1184
01:09:10.000 --> 01:09:16.079
<v Speaker 2>just because it's unusual, and then there's someone privately mentions

1185
01:09:16.119 --> 01:09:19.119
<v Speaker 2>and maybe yacol indications or father's behavior that he did

1186
01:09:19.239 --> 01:09:21.560
<v Speaker 2>unconventional methods for review. We can give all sorts of

1187
01:09:21.600 --> 01:09:23.119
<v Speaker 2>explanations at the end of the day, though, if you

1188
01:09:23.119 --> 01:09:25.239
<v Speaker 2>ask me, I don't believe it. I don't believe Jacko

1189
01:09:25.279 --> 01:09:27.039
<v Speaker 2>Evert did this. What we're all trying to do, though,

1190
01:09:27.119 --> 01:09:32.079
<v Speaker 2>is explain the tour his understanding, what he could be thinking.

1191
01:09:32.159 --> 01:09:37.399
<v Speaker 2>These are all good explanations, says. Some people will be

1192
01:09:37.439 --> 01:09:39.680
<v Speaker 2>a believe that our sense will be a poll that

1193
01:09:39.800 --> 01:09:44.039
<v Speaker 2>we ate meat. You know, when they get this this

1194
01:09:44.199 --> 01:09:47.520
<v Speaker 2>fake meat, this lad grown meat, and then we don't

1195
01:09:47.560 --> 01:09:50.199
<v Speaker 2>have to eat meat. You're right? Uh? Then will people

1196
01:09:50.279 --> 01:09:53.479
<v Speaker 2>walk back and say that we are barbarians. We'll meet

1197
01:09:53.479 --> 01:09:55.720
<v Speaker 2>our rabbis. Don't tell us is it meat? Is it

1198
01:09:55.800 --> 01:09:58.000
<v Speaker 2>busser that can't be with Hallover or not? I know

1199
01:09:58.079 --> 01:10:01.119
<v Speaker 2>there's a big mahocus. Now, if you grow this beef

1200
01:10:01.760 --> 01:10:04.600
<v Speaker 2>in a lamb, what is it? I bet you it's

1201
01:10:04.640 --> 01:10:07.359
<v Speaker 2>gonna end up being a mahookus. Some in the end

1202
01:10:07.359 --> 01:10:10.119
<v Speaker 2>of the day, David says, it's interesting to note that

1203
01:10:10.199 --> 01:10:12.479
<v Speaker 2>thema Ram, the rede of the Taurus' father, writes that

1204
01:10:12.520 --> 01:10:14.720
<v Speaker 2>any husband who beats his wife should be excommunicated, and

1205
01:10:14.800 --> 01:10:18.119
<v Speaker 2>the court may even cut off his hand. If you

1206
01:10:18.199 --> 01:10:22.520
<v Speaker 2>look in yeah, you see lots of sources. One of

1207
01:10:22.560 --> 01:10:25.119
<v Speaker 2>the big ones is the rumbum. The rumbum says, if

1208
01:10:25.119 --> 01:10:29.319
<v Speaker 2>the woman doesn't do what she's told, the kofin until

1209
01:10:29.319 --> 01:10:32.039
<v Speaker 2>you can force her, even with a rod. So the

1210
01:10:32.119 --> 01:10:34.359
<v Speaker 2>wife on the spot there says, we never heard of suching.

1211
01:10:34.359 --> 01:10:36.479
<v Speaker 2>He's writing from you know the ash consequence, We never

1212
01:10:36.560 --> 01:10:38.800
<v Speaker 2>heard of such a thing beat your wife, And the

1213
01:10:38.880 --> 01:10:41.840
<v Speaker 2>commentary say, though the rumbum's not referring to most of

1214
01:10:41.880 --> 01:10:44.239
<v Speaker 2>the commentaries say he's referred to basset him because he

1215
01:10:44.319 --> 01:10:48.039
<v Speaker 2>uses the word koffine the robum. But there's an offer.

1216
01:10:48.079 --> 01:10:50.640
<v Speaker 2>Em Grossman has written about this, and Rock Shapiro has

1217
01:10:50.680 --> 01:10:52.560
<v Speaker 2>written about it. So if you don't mind being a

1218
01:10:52.600 --> 01:10:55.640
<v Speaker 2>little bit distressed that some of our great figures Flan

1219
01:10:55.720 --> 01:10:58.520
<v Speaker 2>Pallacchi and others didn't see it as a problem if

1220
01:10:58.640 --> 01:11:01.319
<v Speaker 2>there was good reason. I think today we realize this

1221
01:11:01.439 --> 01:11:04.840
<v Speaker 2>thing is good reason. Like what they say that if

1222
01:11:04.880 --> 01:11:07.840
<v Speaker 2>the husband also curses out the wife's parents, the wife's

1223
01:11:07.840 --> 01:11:09.880
<v Speaker 2>allowed to beat the husband, and if the wife person

1224
01:11:09.880 --> 01:11:11.720
<v Speaker 2>at the husband parents, husband beat the wife. But in

1225
01:11:11.800 --> 01:11:14.399
<v Speaker 2>the real world, we you know, to hit him in

1226
01:11:14.399 --> 01:11:16.039
<v Speaker 2>a real way. We know it's not how it works,

1227
01:11:16.119 --> 01:11:21.960
<v Speaker 2>it's not even and uh uh So I'm totally comfortable

1228
01:11:22.039 --> 01:11:27.159
<v Speaker 2>in saying that in earlier times people didn't see wife

1229
01:11:27.239 --> 01:11:29.840
<v Speaker 2>beating as the horror that we see it today. And therefore,

1230
01:11:29.840 --> 01:11:31.840
<v Speaker 2>when you see a rabbi, a woman comes that she

1231
01:11:31.880 --> 01:11:33.600
<v Speaker 2>wants to get a gett because the husbands beating her,

1232
01:11:33.640 --> 01:11:35.520
<v Speaker 2>and the rabbi says, well, go back, try to make

1233
01:11:35.520 --> 01:11:37.359
<v Speaker 2>show him val yous. So things don't work out in

1234
01:11:37.399 --> 01:11:40.199
<v Speaker 2>another year. I mean today, she goes back to kill

1235
01:11:40.199 --> 01:11:43.479
<v Speaker 2>her the next week. So I quote it in one

1236
01:11:43.479 --> 01:11:45.840
<v Speaker 2>of my blog posts the case of the mens arheim

1237
01:11:45.880 --> 01:11:48.600
<v Speaker 2>been Venisti in Turkey, where the husband was chasing the

1238
01:11:48.640 --> 01:11:51.920
<v Speaker 2>wife around with a knife, and they didn't think that

1239
01:11:52.279 --> 01:11:54.800
<v Speaker 2>basedon didn't think that was enough of a reason to

1240
01:11:55.039 --> 01:11:57.560
<v Speaker 2>order a divorce because the husband promises he'll be good

1241
01:11:57.720 --> 01:11:59.720
<v Speaker 2>and he won't do it again. I mean we we've

1242
01:11:59.760 --> 01:12:02.439
<v Speaker 2>learned I guess maybe through bad experience, and also we

1243
01:12:02.760 --> 01:12:05.000
<v Speaker 2>understand things I think differently. I don't. I don't see

1244
01:12:05.119 --> 01:12:10.000
<v Speaker 2>anything unquote orthodox about saying that someone asked me about

1245
01:12:10.079 --> 01:12:13.199
<v Speaker 2>the picture of Rabbi Felder. I said, I said, show

1246
01:12:13.199 --> 01:12:14.840
<v Speaker 2>you it now. The picture of right Felder will be

1247
01:12:14.880 --> 01:12:18.920
<v Speaker 2>in my blog post that comes up tomorrow. But since

1248
01:12:19.279 --> 01:12:21.920
<v Speaker 2>you ask and you're with me, and it's on my

1249
01:12:22.039 --> 01:12:26.279
<v Speaker 2>screen because I sent it in, I will show you it. Uh,

1250
01:12:26.880 --> 01:12:31.399
<v Speaker 2>and even how I'll explain to you what's what is

1251
01:12:31.479 --> 01:12:33.680
<v Speaker 2>being referred to here? We just got one more minute.

1252
01:12:33.920 --> 01:12:36.479
<v Speaker 2>I think maybe you'll appreciate this, all of you since

1253
01:12:37.119 --> 01:12:40.359
<v Speaker 2>since I was asked about it. Right now, let me

1254
01:12:40.760 --> 01:12:46.800
<v Speaker 2>show you something. I'm gonna show you a screen now

1255
01:12:46.960 --> 01:12:51.560
<v Speaker 2>of when I was in osh. I was in Philadelphia.

1256
01:12:52.359 --> 01:12:57.680
<v Speaker 2>So here is a picture of Can you see it

1257
01:12:57.960 --> 01:13:01.359
<v Speaker 2>to me and Rebbie I will. He was the love

1258
01:13:01.439 --> 01:13:04.560
<v Speaker 2>of show in Philadelphia. He was the Hallak consultant for

1259
01:13:04.640 --> 01:13:08.359
<v Speaker 2>the huff K. He made all the decisions the huff K.

1260
01:13:09.119 --> 01:13:11.880
<v Speaker 2>He unfortunately passed away. Wasn't that old seventy, I think,

1261
01:13:12.079 --> 01:13:14.720
<v Speaker 2>and he's a hobbre Safer. He's a pulpit rabbit and

1262
01:13:14.760 --> 01:13:17.199
<v Speaker 2>the Haber Safer. So now I want to show you

1263
01:13:17.319 --> 01:13:19.439
<v Speaker 2>something though, I mean this will be my Bob post

1264
01:13:19.520 --> 01:13:26.279
<v Speaker 2>that appears tomorrow. I want to show you a different picture.

1265
01:13:27.079 --> 01:13:33.279
<v Speaker 2>When the Aeshiva World News and also when the Keystone

1266
01:13:33.359 --> 01:13:36.680
<v Speaker 2>Kosher that's the Kastious Organization of Philadelphia wanted to use

1267
01:13:36.720 --> 01:13:40.319
<v Speaker 2>a picture by Felder the the Shiva World News after

1268
01:13:40.359 --> 01:13:44.159
<v Speaker 2>he passed away, and the other one after he's on

1269
01:13:44.239 --> 01:13:47.720
<v Speaker 2>their website. Now this is the picture they used. It's

1270
01:13:47.800 --> 01:13:50.760
<v Speaker 2>my picture, but I'm cut off. I'm on the well

1271
01:13:50.800 --> 01:13:53.479
<v Speaker 2>with you. I'm on the left. They cut me out.

1272
01:13:53.640 --> 01:13:57.000
<v Speaker 2>I get it. It's not a problem they but that's

1273
01:13:57.039 --> 01:13:58.880
<v Speaker 2>what I'm referring to the person who asked me that

1274
01:13:59.119 --> 01:14:01.439
<v Speaker 2>they use. This is now the picture used on the

1275
01:14:01.520 --> 01:14:05.840
<v Speaker 2>Internet of Rabbi Arounfelder, but yours, truly is has been

1276
01:14:06.119 --> 01:14:08.600
<v Speaker 2>deleted from the picture. Okay, just two more things here.

1277
01:14:09.520 --> 01:14:12.199
<v Speaker 2>Who's ever sending me private things? Mail it to my

1278
01:14:12.279 --> 01:14:15.399
<v Speaker 2>email and I'll send you all the contact information of

1279
01:14:15.439 --> 01:14:18.159
<v Speaker 2>Rebbie Goldhopper. You can hear good talks from our Goldhopper

1280
01:14:18.199 --> 01:14:20.319
<v Speaker 2>also on when it comes to America, I'll give a

1281
01:14:20.359 --> 01:14:22.920
<v Speaker 2>talk in Lakewood, let's say, in Yiddish, in Yu in

1282
01:14:23.039 --> 01:14:25.279
<v Speaker 2>English or another place in Hebrew. You can see some

1283
01:14:25.399 --> 01:14:27.520
<v Speaker 2>of them on on a serrogame. He is an expert

1284
01:14:27.560 --> 01:14:29.479
<v Speaker 2>on a thro game. You can see it on YouTube.

1285
01:14:31.000 --> 01:14:34.319
<v Speaker 2>Varses the Bala dosa kay name speaks of friction Giyakovleya

1286
01:14:34.359 --> 01:14:39.399
<v Speaker 2>because they're going on with her father's deception. Okay, Uh,

1287
01:14:40.800 --> 01:14:42.640
<v Speaker 2>she and love un engaged in a terrible check. You're

1288
01:14:42.880 --> 01:14:45.520
<v Speaker 2>you're right, that's it doesn't seen Lea went out just

1289
01:14:45.600 --> 01:14:50.600
<v Speaker 2>in appropriately. It says that the idea is that Dina did.

1290
01:14:50.880 --> 01:14:57.600
<v Speaker 2>So if you hold on a second, as long as

1291
01:14:57.600 --> 01:14:59.560
<v Speaker 2>you're here, wait one more minute, I'll read it exactly

1292
01:14:59.640 --> 01:15:02.920
<v Speaker 2>what he's says there with me for one more minute.

1293
01:15:03.520 --> 01:15:09.760
<v Speaker 2>You gotta finding papers with you know. It's in volatorium

1294
01:15:09.880 --> 01:15:14.159
<v Speaker 2>huff tests uh lamed Olof and it says as follows,

1295
01:15:15.920 --> 01:15:17.640
<v Speaker 2>I was looking at it earlier today, I was looking

1296
01:15:17.680 --> 01:15:21.000
<v Speaker 2>at the Derris Leo de Robinetz Tayomi. He has shocked

1297
01:15:21.640 --> 01:15:25.960
<v Speaker 2>his commentaries in the back. But this is what he

1298
01:15:26.359 --> 01:15:30.399
<v Speaker 2>says in lamed Olaf that what does it say that

1299
01:15:31.239 --> 01:15:34.039
<v Speaker 2>God saw that Leah was hated and opened up her womb,

1300
01:15:36.600 --> 01:15:45.239
<v Speaker 2>it says Yakhov. Yakov suspected that because she uh chief

1301
01:15:45.399 --> 01:15:50.600
<v Speaker 2>kiro low, because she gave herself willingly. I guess uh

1302
01:15:51.119 --> 01:15:53.840
<v Speaker 2>without even knowing him. I guess you could say to

1303
01:15:54.159 --> 01:15:56.319
<v Speaker 2>uh had sex with him just on the first date

1304
01:15:56.399 --> 01:16:00.800
<v Speaker 2>sort of thing, without even knowing him. So forth, If Kira,

1305
01:16:01.640 --> 01:16:04.359
<v Speaker 2>because remember Leya, I mean she was supposed to be

1306
01:16:04.439 --> 01:16:06.720
<v Speaker 2>rockall and then all of a sudden she just jumps

1307
01:16:06.760 --> 01:16:09.399
<v Speaker 2>in bed with him. So, he says, Yako suspected that

1308
01:16:09.560 --> 01:16:11.920
<v Speaker 2>she's a cup of woman? Is she she was? If

1309
01:16:12.000 --> 01:16:15.439
<v Speaker 2>kirats Malo so too, If Kira are so too, she

1310
01:16:15.560 --> 01:16:18.640
<v Speaker 2>must have been sexually immoral with others as well. Uh

1311
01:16:23.520 --> 01:16:28.399
<v Speaker 2>So the book at the adoris his commentary in the

1312
01:16:28.479 --> 01:16:33.840
<v Speaker 2>back of the edition. I'm reading it right now, is

1313
01:16:33.920 --> 01:16:37.359
<v Speaker 2>hold on? So, he says, uh his the Adoris's commentary.

1314
01:16:37.399 --> 01:16:42.640
<v Speaker 2>He says his follows. He he ties us into Leya,

1315
01:16:43.279 --> 01:16:47.039
<v Speaker 2>he says, I mean ties us into Dina. He at

1316
01:16:47.079 --> 01:16:51.000
<v Speaker 2>first he says, this is this is shocking. How could

1317
01:16:51.800 --> 01:16:57.720
<v Speaker 2>how could anyone say this? Hold you gotta find you.

1318
01:16:57.840 --> 01:17:00.600
<v Speaker 2>I'll read you what the Adora says? Adaris or Cook's

1319
01:17:00.800 --> 01:17:05.399
<v Speaker 2>father inlawer's a bit of stone. So this is an

1320
01:17:05.439 --> 01:17:11.279
<v Speaker 2>answer to Borrow's question problemise doesn't give you the It

1321
01:17:11.319 --> 01:17:13.279
<v Speaker 2>doesn't tell you here in the pages and the back

1322
01:17:13.359 --> 01:17:16.840
<v Speaker 2>here what uh parrot we are? What? Uh? What parrot?

1323
01:17:17.039 --> 01:17:20.640
<v Speaker 2>Is this? Haf tess Uh, I'm just gonna doesn't doesn't

1324
01:17:20.680 --> 01:17:26.640
<v Speaker 2>get it? Okay, it's on pages yes, okay, pages forty

1325
01:17:26.640 --> 01:17:29.439
<v Speaker 2>two and forty three, so uh yeah, Dearis says this

1326
01:17:29.640 --> 01:17:33.640
<v Speaker 2>is uh, this is strange. Where does he? Where did

1327
01:17:33.680 --> 01:17:36.560
<v Speaker 2>he get this thing? And then he develops the idea

1328
01:17:36.680 --> 01:17:43.079
<v Speaker 2>here that I don't want to spend too much time here,

1329
01:17:43.159 --> 01:17:48.880
<v Speaker 2>that I believe it's here? Yeah, where does he? Where

1330
01:17:48.880 --> 01:17:53.560
<v Speaker 2>can he say this about Leya? I think it's here.

1331
01:17:53.600 --> 01:17:55.439
<v Speaker 2>I can't see find and I'm just gonna leave it here.

1332
01:17:55.479 --> 01:17:59.880
<v Speaker 2>He he. He makes some connection between uh Dina Dina

1333
01:18:00.079 --> 01:18:04.800
<v Speaker 2>went out looking that way and calling uh attention to herself.

1334
01:18:05.319 --> 01:18:08.039
<v Speaker 2>So therefore he connects it to where did I believe

1335
01:18:08.039 --> 01:18:11.119
<v Speaker 2>it's here? Where does Dina get this from? She must

1336
01:18:11.159 --> 01:18:16.560
<v Speaker 2>have got it from her mother, and that's I don't

1337
01:18:16.560 --> 01:18:18.680
<v Speaker 2>see it here, but I think that's what it is. Okay, now, Barak,

1338
01:18:18.720 --> 01:18:20.840
<v Speaker 2>when I say jump into that I'm not saying. I'm

1339
01:18:20.880 --> 01:18:24.079
<v Speaker 2>saying that that's what that's what bollatur maybe that's the

1340
01:18:24.520 --> 01:18:27.319
<v Speaker 2>language I should use. But he says, she kira otzmolo

1341
01:18:28.159 --> 01:18:30.920
<v Speaker 2>what is he f kiratslo. It means that she just

1342
01:18:31.119 --> 01:18:34.199
<v Speaker 2>gave to him in more like she has garas like

1343
01:18:34.840 --> 01:18:37.239
<v Speaker 2>just like that. So what he's saying is it's like

1344
01:18:37.439 --> 01:18:40.279
<v Speaker 2>he's never met her, there's never any dealings. He wakes

1345
01:18:40.359 --> 01:18:43.239
<v Speaker 2>up and who's he's next to. Somebody's never been with

1346
01:18:43.439 --> 01:18:46.359
<v Speaker 2>the nor known. I mean she did the sister. I mean,

1347
01:18:46.399 --> 01:18:49.399
<v Speaker 2>it's like it's a shocking thing. And and the language

1348
01:18:49.479 --> 01:18:53.159
<v Speaker 2>that the bollaturm uses he kira is that's the implication

1349
01:18:53.319 --> 01:18:55.920
<v Speaker 2>just you know, jump into dead. That's that language. And

1350
01:18:56.119 --> 01:19:00.560
<v Speaker 2>that's uh now, of course, uh we know this was

1351
01:19:00.640 --> 01:19:03.159
<v Speaker 2>done and there's all sorts of reasons, but that's it's

1352
01:19:03.199 --> 01:19:05.760
<v Speaker 2>still a shocking thing for the vouchering uh to say

1353
01:19:05.840 --> 01:19:09.039
<v Speaker 2>the language he uses, Uh, let me just do two

1354
01:19:09.119 --> 01:19:14.039
<v Speaker 2>more minutes. We can go on. Yes, that's what I mean.

1355
01:19:14.119 --> 01:19:19.039
<v Speaker 2>Sure you like Dina's behavior, Okay, start talking to hum.

1356
01:19:19.159 --> 01:19:20.880
<v Speaker 2>He might quote it. I couldn't find it and I don't.

1357
01:19:21.399 --> 01:19:24.520
<v Speaker 2>But he he connects the two, because he begins by saying,

1358
01:19:24.520 --> 01:19:26.000
<v Speaker 2>how is this going? How could he say this about

1359
01:19:26.119 --> 01:19:30.399
<v Speaker 2>uh Leya. He's not saying Yakov is right, but where

1360
01:19:30.520 --> 01:19:33.039
<v Speaker 2>yall could get this idea and it could be uh

1361
01:19:33.359 --> 01:19:37.119
<v Speaker 2>from that? Yeah, well we know that you used to

1362
01:19:37.159 --> 01:19:40.359
<v Speaker 2>be permitted for husbands to rape. Wise, Yeah, I published

1363
01:19:40.359 --> 01:19:42.680
<v Speaker 2>the photo previously. Yes, I published my photo with Rebee

1364
01:19:42.720 --> 01:19:46.279
<v Speaker 2>Felder exactly. But I just saw that I was cut off.

1365
01:19:47.800 --> 01:19:51.359
<v Speaker 2>So Schmol says that Dina is called boss leaas Yaku.

1366
01:19:55.760 --> 01:19:57.640
<v Speaker 2>But I mean, the whole thing is I don't get

1367
01:19:57.640 --> 01:19:59.439
<v Speaker 2>I have to look at it again because why would

1368
01:19:59.479 --> 01:20:05.920
<v Speaker 2>he I mean again, that's it's disparaging Yakov to say

1369
01:20:05.960 --> 01:20:08.680
<v Speaker 2>that something happened years later because of Dina, that you

1370
01:20:08.840 --> 01:20:12.760
<v Speaker 2>see that, because then you're implying that Leia did have

1371
01:20:12.880 --> 01:20:17.239
<v Speaker 2>these bad characteristics, because if Dina adopted these characteristics, I

1372
01:20:17.239 --> 01:20:19.880
<v Speaker 2>thought we're supposed to say even according to that. I

1373
01:20:19.920 --> 01:20:22.039
<v Speaker 2>don't like these explanations that the Adaris it might be

1374
01:20:22.079 --> 01:20:24.439
<v Speaker 2>someone else I saw, because I think we're supposed to

1375
01:20:24.479 --> 01:20:26.600
<v Speaker 2>say that this is what Yakov flowed according to the tour.

1376
01:20:26.640 --> 01:20:29.760
<v Speaker 2>But Yakov is wrong. Lead Obviously Leia doesn't have these

1377
01:20:29.800 --> 01:20:32.119
<v Speaker 2>bad characteristics But if you're going to connect the Laya

1378
01:20:32.199 --> 01:20:35.279
<v Speaker 2>with Dina, then aren't you concluding that, really that there

1379
01:20:35.319 --> 01:20:38.520
<v Speaker 2>were some of these bad characteristics. Maybe that makes Yakov

1380
01:20:38.520 --> 01:20:41.560
<v Speaker 2>look a little better because it shows that his suspicions

1381
01:20:41.600 --> 01:20:43.319
<v Speaker 2>were not just out of thin air or a crazy thing.

1382
01:20:43.399 --> 01:20:44.960
<v Speaker 2>But still you're gonna say this about one of the

1383
01:20:45.039 --> 01:20:49.239
<v Speaker 2>ems about Leya. Either way you go, it's a problem

1384
01:20:49.319 --> 01:20:52.720
<v Speaker 2>because if you if you reflect poorly on Leya, you

1385
01:20:52.840 --> 01:20:55.560
<v Speaker 2>spare Yakov because you don't want to say that Yakov

1386
01:20:55.840 --> 01:20:58.159
<v Speaker 2>suspected such a terrible thing of ley On the other hand,

1387
01:20:58.640 --> 01:21:00.600
<v Speaker 2>if you make Yakov look good and you make lay

1388
01:21:00.680 --> 01:21:03.960
<v Speaker 2>look terrible, So it's a it's a my email is

1389
01:21:04.000 --> 01:21:08.359
<v Speaker 2>Shapiro M two at Scranton dot ed or. But you

1390
01:21:08.439 --> 01:21:10.880
<v Speaker 2>say it was it was a proper wedding. How could

1391
01:21:10.920 --> 01:21:13.119
<v Speaker 2>it be a proper wedding from the standpoint that we

1392
01:21:13.359 --> 01:21:16.479
<v Speaker 2>do it because you can't get married. Do you have

1393
01:21:16.560 --> 01:21:20.199
<v Speaker 2>to see someone before he get married? Precisely, when you

1394
01:21:20.319 --> 01:21:22.760
<v Speaker 2>make a wedding, you have to have kavana who you're

1395
01:21:22.800 --> 01:21:26.239
<v Speaker 2>gonna marry. He didn't have a Kovna Lea. Now grant

1396
01:21:26.279 --> 01:21:28.800
<v Speaker 2>this is before Matintara, so it's a different situation. But

1397
01:21:28.880 --> 01:21:30.880
<v Speaker 2>how could you say it's a proper wedding. He didn't

1398
01:21:30.880 --> 01:21:36.479
<v Speaker 2>have kavanas for marrying her, and how could she fool him?

1399
01:21:36.520 --> 01:21:39.239
<v Speaker 2>If you look in the verses, you see the word

1400
01:21:39.319 --> 01:21:42.439
<v Speaker 2>the word mishta is used. Uh, it's it's it's used

1401
01:21:42.439 --> 01:21:45.520
<v Speaker 2>also by Lot and the daughters. This word is used

1402
01:21:45.800 --> 01:21:49.159
<v Speaker 2>by by not missed the route. Shata is used with

1403
01:21:49.279 --> 01:21:52.079
<v Speaker 2>drinking of wine. So if you read carefully the psukia,

1404
01:21:52.920 --> 01:21:56.000
<v Speaker 2>you can see that he was presumably drunk, that that

1405
01:21:56.119 --> 01:21:58.479
<v Speaker 2>word shata was used, and he didn't know what was

1406
01:21:58.520 --> 01:21:59.960
<v Speaker 2>going on. But how could that be a proper way?

1407
01:22:00.399 --> 01:22:04.640
<v Speaker 2>Uh uh? Find chose afraid you can match up to asum.

1408
01:22:04.720 --> 01:22:07.920
<v Speaker 2>Granted we know all these things, but the I'm trying

1409
01:22:07.960 --> 01:22:12.039
<v Speaker 2>to explain why the tour says that Yakov thought he kira.

1410
01:22:12.359 --> 01:22:15.520
<v Speaker 2>He kira is a negative term to say about a woman.

1411
01:22:15.560 --> 01:22:17.600
<v Speaker 2>You don't say that about a woman if you want

1412
01:22:17.600 --> 01:22:20.600
<v Speaker 2>to respect her. And he's saying that, So it's it's

1413
01:22:20.640 --> 01:22:24.800
<v Speaker 2>a strange, strange passage. And the the acronym don't know

1414
01:22:24.840 --> 01:22:25.960
<v Speaker 2>what to make of this. I don't know what to

1415
01:22:26.000 --> 01:22:27.600
<v Speaker 2>make of it either. I'm just sharing it with you.

1416
01:22:29.079 --> 01:22:31.319
<v Speaker 2>I'm putting it out there. But I like your explanations,

1417
01:22:31.359 --> 01:22:33.760
<v Speaker 2>all of them. And uh, I was just trying to

1418
01:22:33.800 --> 01:22:36.079
<v Speaker 2>explain why the tour would use that word if kira,

1419
01:22:36.119 --> 01:22:38.840
<v Speaker 2>because Yakov wakes up and he sees his wife's sister

1420
01:22:38.920 --> 01:22:41.079
<v Speaker 2>in bed with him. What's incidentally, I'll just send with

1421
01:22:41.159 --> 01:22:43.960
<v Speaker 2>this one thing. I also think we're a little more

1422
01:22:44.000 --> 01:22:48.479
<v Speaker 2>sophisticated because in some areas I found a tuva where

1423
01:22:49.239 --> 01:22:52.920
<v Speaker 2>the cases as follows, someone walks in and a man

1424
01:22:53.680 --> 01:22:56.680
<v Speaker 2>and a woman is in bed with a man's with

1425
01:22:56.800 --> 01:22:59.760
<v Speaker 2>her husband's brother, literally in bed under the blanket, and

1426
01:22:59.800 --> 01:23:02.800
<v Speaker 2>the rabbi sock was They claimed that they were just

1427
01:23:02.920 --> 01:23:06.680
<v Speaker 2>doing it. It was cold outside and they and they

1428
01:23:07.520 --> 01:23:09.800
<v Speaker 2>and the rabbi thought that that was a good Uh. It's,

1429
01:23:10.239 --> 01:23:12.000
<v Speaker 2>you know, we don't break up a marriage because of that.

1430
01:23:12.600 --> 01:23:16.439
<v Speaker 2>It's you know, I don't know. Maybe maybe we're too cynical,

1431
01:23:16.560 --> 01:23:18.640
<v Speaker 2>but I don't. If I don't, I can't imagine a

1432
01:23:18.720 --> 01:23:20.720
<v Speaker 2>rabbi today, knowing what goes on in the world, would

1433
01:23:20.720 --> 01:23:23.840
<v Speaker 2>see something like that. And Uh, okay, Barth, you're right.

1434
01:23:23.840 --> 01:23:24.720
<v Speaker 2>They didn't have modern heating.

1435
01:23:28.279 --> 01:23:31.079
<v Speaker 1>This series was originally recorded in twenty twenty and twenty

1436
01:23:31.159 --> 01:23:34.039
<v Speaker 1>twenty one as part of an ongoing lecture series. To

1437
01:23:34.079 --> 01:23:36.039
<v Speaker 1>sign up to attend the lecture on Zoom, please visit

1438
01:23:36.079 --> 01:23:39.000
<v Speaker 1>toronmotion dot org. Please rate and review us in your

1439
01:23:39.039 --> 01:23:41.359
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1440
01:23:41.399 --> 01:23:42.399
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