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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 sixteenth, episode twenty nine.

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<v Speaker 2>I just I feel it's appropriate to mention we lost

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<v Speaker 2>another giant this week. That's you see his picture there

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<v Speaker 2>of Goadalia Dove Schwartz. I mentioned also because, as I said,

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<v Speaker 2>one of his grandsons has been a longtime listener. Just

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<v Speaker 2>a couple of things I'll say about him. You can

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<v Speaker 2>know well, first of all, hold on me, stop sharing.

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<v Speaker 2>You can read about him on very good article reb Intense.

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<v Speaker 2>I thing it is in intense Intense tank Ritensky whatever

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<v Speaker 2>I don't know from Chicago on the the Larehouse. Although

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<v Speaker 2>I do have to point out that he says, hold

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<v Speaker 2>on a second, I'll get it. He says in the

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<v Speaker 2>article I'll read you the exact words here that Rabbi

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<v Speaker 2>Kadali Dov Schortz is the first second generation American Tomkchum

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<v Speaker 2>to publish goduche Tora. That's that's clearly not correct. Rabbi

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<v Speaker 2>Gadali Dov Schwartz did publish a safe Fair in nineteen

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<v Speaker 2>fifty nine, but we had plenty of American tell me

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<v Speaker 2>I'm in publishing red Tor beforehand. By Gifter, for instance,

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<v Speaker 2>and I think it's ninety forty four in the tapio

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<v Speaker 2>he's publishing, and we have many others if you look

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<v Speaker 2>in Paradise, so then you might want to say, well,

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<v Speaker 2>maybe he's the first to publish a safe their first

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<v Speaker 2>that is American born. I don't know why this language

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<v Speaker 2>at a use second generation American. Now he means American born.

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<v Speaker 2>That's not true at all either. I'm going to show

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<v Speaker 2>you now what I believe is the first Safer ever

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<v Speaker 2>published by an American born Towers scholar. And I know

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<v Speaker 2>we have many scholars of all sorts of areas. Listen

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<v Speaker 2>to us. Correct me if I'm wrong, but I believe,

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<v Speaker 2>I believe this is it. It's called Osarasota. It's a

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<v Speaker 2>commentary on the laws of Helasota and the Rama's Mission

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<v Speaker 2>of Torah, written by none other than ELIZARDSP. Revel. That's

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<v Speaker 2>Bernard Revel's son. And this was published in nineteen forty one.

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<v Speaker 2>I believe this is the first Safer ever published. He

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<v Speaker 2>published all this for him as well, but this was

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<v Speaker 2>his first. This is after his father passed away. His

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<v Speaker 2>father died young el Revel also he died. I think

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<v Speaker 2>in his fifties. Also never married.

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<v Speaker 3>Dove.

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<v Speaker 2>Bernard Revel has no descendants, and I believe so the

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<v Speaker 2>bibliographers with us can correct me if I'm wrong. This

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<v Speaker 2>is the first stay forever published by an Americans in

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<v Speaker 2>terms of rabbi the value go Schwartz's work. You can see. Actually,

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<v Speaker 2>we have so many things I want to show you.

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<v Speaker 2>I'm going to delete this for now. You can see

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<v Speaker 2>this this work, it's called the Charredula. It's a collection

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<v Speaker 2>first of all of hollfic things the answers he gave.

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<v Speaker 2>But even more than that, and which is most interesting

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<v Speaker 2>is the first half of it. It's a historical overview

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<v Speaker 2>of American Orthodoxy. Anyone who wants well, we have histories

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<v Speaker 2>of American Orthodoxy. We have one in particular, this one

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<v Speaker 2>of Jeffrey Gurak. What this is more of a social history.

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<v Speaker 2>If you want to know the harmonic literature, literature from

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<v Speaker 2>the nineteenth century before let's say nineteen World War two,

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<v Speaker 2>great rabbis were here in far funk places from Bangor,

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<v Speaker 2>Maine to Mapuli or Vermont to Omaha, Nebraska. You had

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<v Speaker 2>real first quaess. Tell me to who, for financial reasons

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<v Speaker 2>were first to come to America. And they were all

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<v Speaker 2>over the United States, and a published story. And if

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<v Speaker 2>you want to do a history of the way, I

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<v Speaker 2>would do it of you know, the history of Orthodoxy.

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<v Speaker 2>Looking at the rabbinic urture halaha, Rabbi Schwartz's first hundred well,

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<v Speaker 2>actually it goes up to uh two hundred pages, two

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<v Speaker 2>thirty one. Well, they skid the first part of this

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<v Speaker 2>dealing a biographical skitch, so about one hundred and eighty

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<v Speaker 2>pages dealing with castrous and mc close and conversion. Very

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<v Speaker 2>very nice. His grandson. Well, first, let me show you

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<v Speaker 2>a picture that they have in this book, because we've

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<v Speaker 2>been we've mentioned this idea a lot already here. It

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<v Speaker 2>is so when he received an honorary degree from yu

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<v Speaker 2>Is there he is. He's in his his gown, cappin gown.

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<v Speaker 2>I showed you last week from the MTJ boys, a

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<v Speaker 2>few of them. I didn't mention instantly last week that

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<v Speaker 2>MTJ that that big book I have gives oglist of

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<v Speaker 2>all the rabbis serving at the well. This was when

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<v Speaker 2>it came out about ten years ago. As rabbis in

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<v Speaker 2>American communities in Israel, she was et cetera, very impressive.

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<v Speaker 2>I had no idea that there were so many musmaching

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<v Speaker 2>distinguished musmaching from mt J. One more thing I just

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<v Speaker 2>want to show you so I thank Rabbi Godalia Dove,

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<v Speaker 2>Schwartz's grandson who gave this to me and I wrote

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<v Speaker 2>about this last year. The rove wrote a letter which

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<v Speaker 2>about the It appeared in the book About in Nattie

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<v Speaker 2>Helscott's book Community, Covenant and Commitment, and before that it

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<v Speaker 2>appeared in let me show you that I don't know

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<v Speaker 2>the title page here The Sanctity of the Synagogue. However,

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<v Speaker 2>the original letter of the Rove was found in the

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<v Speaker 2>archives of Rabbi Gadaliudolf Schwartz as in his house. You

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<v Speaker 2>can see it on top here confidential members or a

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<v Speaker 2>bit of a council only. And it actually and this

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<v Speaker 2>might be the only copy that survives from the fifties

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<v Speaker 2>and Rabbi Schwartz's grandson sent it to me. It has

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<v Speaker 2>a very interesting point in it which anyone who wants

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<v Speaker 2>to write about the Rove needs to know about, because

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<v Speaker 2>he has a couple of paragraphs here. You can go

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<v Speaker 2>to the Sparing blog in November of twenty eighteen and

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<v Speaker 2>you can I included those paragraphs which he speaks about

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<v Speaker 2>how sometimes you can't just you can't give an answer

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<v Speaker 2>that people want. He says, Taku is a very prominent

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<v Speaker 2>and characteristic, featured persha welpa. We members of the local

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<v Speaker 2>Commission are not partners in a contracting firm whose task

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<v Speaker 2>it is to provide every member of the Brineral Council

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<v Speaker 2>of America with a queer cut answer to his problems.

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<v Speaker 2>Why often the solution will lose us. We are beset

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<v Speaker 2>by grave doubts. We face many alternatives, not knowing which

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<v Speaker 2>to choose, which to choose, since each is supported by

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<v Speaker 2>sound logical reasoning. We cannot be guided in our decisions

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<v Speaker 2>by emotional factors or pragmatic arbitrariness, et cetera, et cetera.

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<v Speaker 2>And then he says that the decision sometimes seem to

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<v Speaker 2>inconvenience some of our members. And uh so this is

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<v Speaker 2>a very important passage by devalued of Shorts, by the way,

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<v Speaker 2>served as a Rabbi of the as the basin of

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<v Speaker 2>the r Senate. Okay, let us move on a couple

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<v Speaker 2>more things. We're gonna get to next week. We'll get

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<v Speaker 2>to the issue I want to deal with. Uh oh, yeah,

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<v Speaker 2>saying God's name that Mosha asked at the end of

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<v Speaker 2>last class, can you say God's name? We'll get to that.

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<v Speaker 2>Just too much to do today. Oh okay, two more things,

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<v Speaker 2>dreamer things. Actually this will take it's probably totenov uh.

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<v Speaker 2>Do you know this book? I just want to clarify

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<v Speaker 2>last week. This is Daniel Sperber's great the volume five

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<v Speaker 2>of his study of Minhagime. I know a lot of

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<v Speaker 2>people were surprised about last class what I said about

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<v Speaker 2>the minoga, and then I said to the implication of

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<v Speaker 2>the schoch also, so let me show you what I'm

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<v Speaker 2>talking about. Then it's in Jena Diomo. If you look

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<v Speaker 2>in the Tour sim On six seventy three. What the

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<v Speaker 2>tour says is that when you write down the ariskonika,

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<v Speaker 2>you don't make a sake that is with other lights. Therefore,

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<v Speaker 2>he says the last one, the okarone, is not for knica.

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<v Speaker 2>So there, what is it for? The tour says it

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<v Speaker 2>is for the light. So if you use it, you're

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<v Speaker 2>using a light, You're not using a minoa. And then

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<v Speaker 2>the tour says that ain't shame shamashall of we do

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<v Speaker 2>not call this hand all the shamas while light because

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<v Speaker 2>khama who am, because we already used the shamash to

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<v Speaker 2>light the manoa. So we see from the tour they

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<v Speaker 2>had two lights. Now, if you look in the s

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<v Speaker 2>what does he say here? He says as follows. He's

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<v Speaker 2>not so clear his language. He's quoting the tour, but

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<v Speaker 2>he's not one hundred percent clear. He says vanoa gami

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<v Speaker 2>near no suff He says, we're accustomed to light an

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<v Speaker 2>additional naire, additional candle kadesh englisha yell or no suff shot.

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<v Speaker 2>He says that, so that if you use it, you'll

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<v Speaker 2>you're not using the manoa. Now, what's not clear about

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<v Speaker 2>the shoa here is because uh, he's actually referring here

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<v Speaker 2>to the second light, not the shamas. He's referring to

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<v Speaker 2>the one you like. Afterwards, you see that if you

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<v Speaker 2>read the door and that the Ramo says, say, oh

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<v Speaker 2>that is in Poland and safe rock manasa. It's on

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<v Speaker 2>a shamash. So there must says in our lands, we

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<v Speaker 2>don't have this separate can't look light candle. We just

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<v Speaker 2>have the shamash. So we see that the chaufrone even

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<v Speaker 2>and what's the reason, Well, the reason is there's too

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<v Speaker 2>there's the one you light it with, and then there's

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<v Speaker 2>the one, the one that you use so that you

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<v Speaker 2>don't get benefit from the light of the Manoah, and

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<v Speaker 2>we use the shamash for that. But you see, that's

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<v Speaker 2>what I meant when I said to chafe the chauf.

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<v Speaker 2>He sort of abridges it so it's not really clear,

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<v Speaker 2>but he's voting the tour that's the Roma understands them.

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<v Speaker 2>And when he says to no near no stuff, that's

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<v Speaker 2>after lighting the candles. Uh, that's referring to the second

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<v Speaker 2>the second one you're light You like two things before

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<v Speaker 2>we get to big question last week, which I think

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<v Speaker 2>you will find of interest, is Susannah with us? If not,

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<v Speaker 2>I'm going to hold off till she is with us

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<v Speaker 2>because a show like this, if she doesn't write it,

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<v Speaker 2>I'm gonna hold off till next week, uh for Susannah,

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<v Speaker 2>And that way we won't I'm here, Oh, Susanna is here. Okay.

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<v Speaker 2>So Susannah made a very good point last week about

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<v Speaker 2>how sometimes even in Taanacha, you have things that don't go,

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<v Speaker 2>don't go in accordance with the rules. So I want

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<v Speaker 2>to show you a couple of things here delete this,

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<v Speaker 2>here's to uh to hell him some of these telling

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<v Speaker 2>we know very well lamitvove you'd babs. What does it

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<v Speaker 2>say here screen up here? Alta vote amy rego gaval

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<v Speaker 2>let not the foot of pride overtake me the al

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<v Speaker 2>timy daney and let not the hand of the week

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<v Speaker 2>could drive me away. What is this word al to

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<v Speaker 2>vote amy. It's a very strange word.

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<v Speaker 3>Uh.

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<v Speaker 2>You would expect to say ta voili. We don't have

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<v Speaker 2>the new mude ending in a case like that. But

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<v Speaker 2>this it rhymes, you see the no ending to the

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<v Speaker 2>day to d tenny dainty. So you have TiVo ani.

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<v Speaker 2>Another example, look over here, this is uh number man

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<v Speaker 2>look at zion. Let's talking about the different sacrifices, and

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<v Speaker 2>it says, oh of the hatah alta burnt offering and

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<v Speaker 2>sent offering, hast thou not required. Wouldn't your hata? It

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<v Speaker 2>should be hata. But again the rhyming o the rata.

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<v Speaker 2>Here we go Another example into hill looking gimmel amri

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<v Speaker 2>Leloheim saying to God man no ra masaka, that's a

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<v Speaker 2>man no ram saca. Uh, that's that's not unusual. You

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<v Speaker 2>would like you would assume it would be man poro

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<v Speaker 2>no ra no rhin. Perhaps is there another one I

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<v Speaker 2>want to show you? So look at the here five

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<v Speaker 2>vers five. Looking at verse five no verse eight, the

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<v Speaker 2>Ani bors bar lining by a tech it's strange. You'd

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<v Speaker 2>expect maybe berra. Yes, I mean that's not grammatical per se,

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<v Speaker 2>but it's just unusual. Okay. So now where where do

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<v Speaker 2>I get all these examples from? And there's many, many

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<v Speaker 2>more examples I can give you. I get it from

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<v Speaker 2>this book. Actually this book. I found a very interesting

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<v Speaker 2>book years ago called Parijamlitza The Safer Tailor by uh

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<v Speaker 2>Lithuanian who went there to sorrow wrotesfari men and he

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<v Speaker 2>came to America William Grossman's in English in Hebrew Zev

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<v Speaker 2>Grossman book. The book has an approbation by William Chomsky.

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<v Speaker 2>William Chomsky, who's a great Grimmerian, is the father of

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<v Speaker 2>none other than Noah Chompsky. I don't think William Chomsky,

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<v Speaker 2>who was one of the leading scholars of Hebrew, as

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<v Speaker 2>far as I know, he was an anti Zionist. So

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<v Speaker 2>Broceman wrote this book, and uh, he points out something

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<v Speaker 2>which I find really interesting. He says his follows. You

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<v Speaker 2>don't just speak about to Hilen. He gives an example here.

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<v Speaker 2>Look in now this is Parahuftest thirty five. What does

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<v Speaker 2>it say here the Asila Aronovanov? And thus show you

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<v Speaker 2>do to Aaron and his sons? Sorry an khola short cvc.

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<v Speaker 2>All that I have commanded osaka is about why have

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<v Speaker 2>you ever seen this word osaker? You never say it?

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<v Speaker 2>See that, but notice it's it's for the rhyme, the

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<v Speaker 2>csila aronovka cohola sht cvc osaka. That there's an example

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<v Speaker 2>where even in toward itself, we see variations from what

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<v Speaker 2>we'd expect normal grammar when it quote should be in

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<v Speaker 2>order for the rhyme. I was looking in this book.

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<v Speaker 2>It's so interesting the because at the end it gives

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<v Speaker 2>his books and lo and behold he published this book

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<v Speaker 2>initially where he published it then in the forties, the

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<v Speaker 2>forties or fifties here no fifty four, yes fifty four,

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<v Speaker 2>so he has the last pages. Look at this Timuno Speakadolia.

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<v Speaker 2>He sold pictures of the great rabbis Rashi Rambam, Joseph Kara,

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<v Speaker 2>the Rama, the provisions Almond of readers, collars sure the

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<v Speaker 2>kitzky and on a card, and that you could put

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<v Speaker 2>him on the uh this is the put him on

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<v Speaker 2>the you're the wall of the school or the base madris.

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<v Speaker 2>So this is the rabbi cards. We all know about

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<v Speaker 2>rabbi cards, right. I used to collect them. Ze's ellis

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<v Speaker 2>the indefatigable zev He has an article came out a

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<v Speaker 2>few years ago, Godolan cards and the commodification of rabbis things.

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<v Speaker 2>I used to collect these cards.

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<v Speaker 4>At My.

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<v Speaker 2>Brother also did that. My brother's bar mitza for the

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<v Speaker 2>tables of the seating instead of like one, two three,

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<v Speaker 2>it was different. Adobi So had the beni skai and

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<v Speaker 2>this and that, and then we had some giant ones

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<v Speaker 2>hanging on the ceiling. One of them looked like this.

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<v Speaker 2>This is of course the famous of Verbuhona Las. I

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<v Speaker 2>took this. It's a huge it was like three feet

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<v Speaker 2>and I brought it to JC where I was a student,

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<v Speaker 2>and I hung it on the wall of our classroom.

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<v Speaker 2>And I come back a day or two later and

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<v Speaker 2>it's not there, And people told me that Rabbi tights

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<v Speaker 2>took it off. So I didn't understand. Why would Rabbi

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<v Speaker 2>tights take off the poster of Verbohonen. I know, I

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<v Speaker 2>didn't know then, and Rohana was controversial in some of

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<v Speaker 2>his views, but it's still not a reason to take

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<v Speaker 2>him off. I went to Rubbi tights and he said

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<v Speaker 2>that the room that was my classroom, they use it

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<v Speaker 2>since we use it for Dovini Minha. You can't have

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<v Speaker 2>a picture even of a godl on it because it's used.

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<v Speaker 2>You could say someone could like that in that direction,

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<v Speaker 2>whatever he says, in a show, you don't have pictures

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<v Speaker 2>of Godoba. I guess not bolthough, in if you go

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<v Speaker 2>into that room I showed you two weeks ago, the

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<v Speaker 2>small not the big show. But like the base minors

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<v Speaker 2>in Tunis, they have pictures of the great Tunisian rabbis

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<v Speaker 2>in the actual show itself. And don't get me started

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<v Speaker 2>by Ahabad. Obviously they have a picture of the Rebbe. Okay,

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<v Speaker 2>the last thing I want to do now is I

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<v Speaker 2>want to give an introduction for a minute, and then

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<v Speaker 2>we'll get to the question and this will take us

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<v Speaker 2>like five more minutes or so. We spoke about poetry

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<v Speaker 2>a bit. We spoke about how it doesn't have to

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<v Speaker 2>always be in accordant with grammatical rules, Ashkenazim. For instance,

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<v Speaker 2>if you read the Aloc's poetry, it's in accordance with

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<v Speaker 2>and Tchernikowski. It rhymes Ashkenazi. So it's not that the

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<v Speaker 2>Alok is row. That's how the Ashkenazim pronounce it. Not

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<v Speaker 2>in to reading. I'm talking about poems. The the best

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<v Speaker 2>example of this, which you all know, even if you

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<v Speaker 2>don't realize. You know it is a tikvah a tikfa,

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<v Speaker 2>which uh we all know, and how it sungs. But

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<v Speaker 2>also they say the meter not so good at meter

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<v Speaker 2>is the same thing, but it's Ashkenazic. The whole thing

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<v Speaker 2>is Ashkenazik. And it's strange because Israelis today all recite it,

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<v Speaker 2>but it's not done. For example, we don't say odo

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<v Speaker 2>av da tik it's old lo avda ha tikva, not

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<v Speaker 2>a tik va. Uh, it's Leo the not Leotai, Ceo,

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<v Speaker 2>not Coo. And that's okay because again that's uh, it's

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<v Speaker 2>written and it's sung by Ashkenazi. Now why do I

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<v Speaker 2>give this as an introduction? I give this as an

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<v Speaker 2>introduction for the following reason. Last class I read as

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<v Speaker 2>follows and show you what I read. I was reading

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<v Speaker 2>aDNA ram, we are pronouncing it. And I said, uh,

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<v Speaker 2>the second bottom line there das Ara and Mel pointed

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<v Speaker 2>out to me, and then we had a correspondence and

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<v Speaker 2>gave me permission to cite him that when I said

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<v Speaker 2>the Ira, it actually is incorrect. It should be the

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<v Speaker 2>era because look you see though I'm right there, just

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<v Speaker 2>like over here Bira. And then he said that, uh,

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<v Speaker 2>it's the only reason we say the chan valira is

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<v Speaker 2>because of because of the tune the song. And he said,

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<v Speaker 2>points out look above here we say the second line,

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<v Speaker 2>what do we say as I'm melech. We don't say melech.

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<v Speaker 2>We say as I'm melech with the accent on the end.

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<v Speaker 3>And his point is and I.

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<v Speaker 2>Said to him, I'll speak about this next week. And

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<v Speaker 2>Mel says he doesn't know what's there to discuss. The

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<v Speaker 2>correct stress is clearly marked in the sitter. And you

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<v Speaker 2>do see the line there in the art under Melach

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<v Speaker 2>under our era. Bye, someone is I hear someone? So

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<v Speaker 2>someone has to be muted.

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<v Speaker 5>This line.

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<v Speaker 2>We know it's the meteg in the tower, we call

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<v Speaker 2>it in the hummush, we'll call it a guy you here,

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<v Speaker 2>it's a metic By the way, the don't always rely

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<v Speaker 2>necessarily that the metics correct. For instance, I found that

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<v Speaker 2>art Stroll gets in the bekosa shakra. Arts Throw gets

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<v Speaker 2>it right in the morning, it's we have a broth

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<v Speaker 2>called Sarki. He has sorry uh to make sure I

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<v Speaker 2>don't confuse the two dispute. Actually that word the last word,

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<v Speaker 2>it's sky. But as arts Grow gets it right, Koran

323
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<v Speaker 2>gets it wrong. Koran has sa sali. It's definitely it's

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<v Speaker 2>a meal l for the reasons that we spoke about.

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<v Speaker 2>But Korn gets the first brough right. Sure, Nassan v Na,

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<v Speaker 2>art Stroll gets it wrong. We know that it's a

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<v Speaker 2>it's a pusslen In art Scow even tells you it's

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<v Speaker 2>an eel. So it's not exactly. But this is Mell's point.

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<v Speaker 2>Every sinner I checked, I checked all the sea during

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<v Speaker 2>they all put the the dash there Mell Ira Ira.

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<v Speaker 2>So they all agree, and yet I'm gonna tell you

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<v Speaker 2>now that in my opinion, they're all wrong. And therefore,

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<v Speaker 2>although mel says that he wonders what they're discussed, the

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<v Speaker 2>correct stress is currently marked on the citter. I tell

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<v Speaker 2>you right now, the correct stress is not marked on

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<v Speaker 2>the sitter, and all these see Duriam are wrong for

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<v Speaker 2>the reason I'm going to explain. Now, Yes, the word

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<v Speaker 2>melick is to be written if you just have the

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<v Speaker 2>word melic. We know that whenever there's a three two segles,

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<v Speaker 2>it's the first syllable. So, for example, the word you

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<v Speaker 2>don't say, which incidentally in Benching Benching is an example

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<v Speaker 2>of where the song does mess it up. Who knows

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<v Speaker 2>saying lastmas are we pronounce it when it should be lessen.

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<v Speaker 2>But okay, so that's with a song you can, uh,

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<v Speaker 2>I guess be incorrect. But my point is that this

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<v Speaker 2>is not even incorrect. And let me explain to you.

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<v Speaker 2>And I'm going to prove this to you in two

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<v Speaker 2>ways and then mel and the rest. You'll either accept

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<v Speaker 2>it or you won't accept it. Let me explain to

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<v Speaker 2>you why. Because if a poem is written from the

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<v Speaker 2>beginning to be pronounced a certain way, even if it

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<v Speaker 2>doesn't fit in with we call grammar, then it is

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<v Speaker 2>that's the way to do. So when Nel says that

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<v Speaker 2>there are people in his shoel who go against the

355
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<v Speaker 2>tune and put the stresses on the correct syllables, I say, no,

356
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<v Speaker 2>they're putting this stresses on the room syllable because you

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<v Speaker 2>can't argue with the author. And let me explain to

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<v Speaker 2>you what I mean. Now, the author intended it to

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<v Speaker 2>be written in a certain way, and in poetry doesn't

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<v Speaker 2>need to be guided. So for example, here you can

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<v Speaker 2>see I don't know. Let me just read you the

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<v Speaker 2>first two lines. How this works. It goes as follows.

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<v Speaker 2>You have eight syllables, and it goes no stress stress,

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<v Speaker 2>no stress, stress, no stress. So it goes uh, don't

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<v Speaker 2>oh lum a share ma lah the tenm call yeah,

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<v Speaker 2>sear nivra let a nasa the tref so call zai

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<v Speaker 2>me chef mo kru. So you see very clearly that

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<v Speaker 2>the way the poem is set up. But we don't

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<v Speaker 2>know who they wrote this poem. It's a medieval apparently

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<v Speaker 2>in Spain. We don't know wrote You see very clearly

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<v Speaker 2>that the way it's designed to be read, it's not Melach.

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<v Speaker 2>And if someone recites the song and tries to make

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<v Speaker 2>it as I melf instead of Melas, he's going against

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<v Speaker 2>the intent of the author. And the author is entitled

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<v Speaker 2>to create a poem the way he wants. And as

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<v Speaker 2>for how I recited the end of the line value

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<v Speaker 2>rah not val Ira. Just look at how they are

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<v Speaker 2>the Manasco Cibo makr the a s Schanva, a e

379
00:24:50.839 --> 00:24:54.839
<v Speaker 2>ra Hashemi, the low e ro. It is obviously designed

380
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<v Speaker 2>to be read that way, despite the fact that if

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<v Speaker 2>you take the word itself the era, it should be

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<v Speaker 2>the era. But that's not how it's supposed to end.

383
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<v Speaker 2>So now, if you're still not convinced, I will convince

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<v Speaker 2>you now for the simple reason that a lot of

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<v Speaker 2>people were thinking that this is the Ashka Nazi. We

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00:25:19.519 --> 00:25:21.559
<v Speaker 2>like to use tunes that don't go on a chord

387
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<v Speaker 2>with grammar. But obviously the sardine they get it right.

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<v Speaker 2>They'll get it right. Let me play you how the

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<v Speaker 2>Fardim read this, and you will see they all read

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<v Speaker 2>it the way I just said, for the simple reason

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<v Speaker 2>that this is how you're supposed to read it. So,

392
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<v Speaker 2>although so those Fahamim telling you the tune is wrong,

393
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<v Speaker 2>the tune is right. And how do I know this? Well,

394
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<v Speaker 2>let me play you just a couple I could do more.

395
00:25:45.799 --> 00:25:48.000
<v Speaker 2>I found online. What you can find today is amazing.

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<v Speaker 3>Here is.

397
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<v Speaker 2>This comes from Central Asia. The caucus is just read

398
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<v Speaker 2>how they I'm not gonna be able to read them

399
00:25:59.559 --> 00:26:01.799
<v Speaker 2>all with for all of you. But listen to all

400
00:26:01.880 --> 00:26:05.400
<v Speaker 2>these different sward and how they read it. And listen,

401
00:26:05.559 --> 00:26:13.839
<v Speaker 2>let me make it loud so you can hear a

402
00:26:14.079 --> 00:26:15.119
<v Speaker 2>bit go.

403
00:26:19.000 --> 00:26:19.119
<v Speaker 1>Uh.

404
00:26:23.839 --> 00:26:25.680
<v Speaker 2>Okay, So here you have in the middle of Asia.

405
00:26:26.200 --> 00:26:29.519
<v Speaker 2>They read it properly. And then this isn't because of

406
00:26:29.599 --> 00:26:33.640
<v Speaker 2>some tune and some Ashkenazi invented in Germany. How about

407
00:26:33.680 --> 00:26:40.519
<v Speaker 2>the end? Let me get it to U the closer

408
00:26:40.640 --> 00:26:41.359
<v Speaker 2>to the end here?

409
00:26:42.799 --> 00:26:43.799
<v Speaker 3>Well is it?

410
00:26:44.720 --> 00:26:51.519
<v Speaker 2>Oh my, no, same man that goes oh manica ver uh.

411
00:26:55.319 --> 00:27:05.680
<v Speaker 5>Uh uh.

412
00:27:07.640 --> 00:27:10.359
<v Speaker 2>They had stored him have extra verses in it. So

413
00:27:10.480 --> 00:27:12.799
<v Speaker 2>there you see it here do we have up here's

414
00:27:12.880 --> 00:27:17.799
<v Speaker 2>North Africans. Look how the North Africans recited.

415
00:27:19.200 --> 00:27:23.839
<v Speaker 5>Oh sam la me? Did him cold?

416
00:27:24.519 --> 00:27:24.759
<v Speaker 6>Yes?

417
00:27:25.000 --> 00:27:32.599
<v Speaker 5>Your name? Uh me? Not so cool as I may shame.

418
00:27:33.480 --> 00:27:38.839
<v Speaker 2>Okay, there you go again. Let me show you another

419
00:27:38.880 --> 00:27:46.759
<v Speaker 2>one here we oh, actually, let me show you. I

420
00:27:46.839 --> 00:27:48.519
<v Speaker 2>think I have one more I want to show here. Oh,

421
00:27:48.640 --> 00:27:52.599
<v Speaker 2>here's two miss I want to show you at the

422
00:27:52.680 --> 00:27:56.680
<v Speaker 2>end here two thirty two. I made a mark here.

423
00:27:58.160 --> 00:27:59.759
<v Speaker 2>Listen how the last lines are.

424
00:28:02.319 --> 00:28:07.400
<v Speaker 5>Be we sov we.

425
00:28:11.319 --> 00:28:13.000
<v Speaker 2>Actually sorry that was the wrong one. We're a different

426
00:28:13.000 --> 00:28:18.880
<v Speaker 2>one now okay? Whatever, Well I have here I'll play

427
00:28:19.000 --> 00:28:22.480
<v Speaker 2>from the beginning. This is to tunis oh.

428
00:28:25.359 --> 00:28:37.240
<v Speaker 6>Man be the ram go'sly it nash.

429
00:28:38.200 --> 00:28:42.839
<v Speaker 5>The stoke gold as I mean.

430
00:28:45.680 --> 00:28:49.400
<v Speaker 2>Man laugh mal laugh uh. And if I can find

431
00:28:49.440 --> 00:28:52.359
<v Speaker 2>it quickly here these are preserving the traditional tunes.

432
00:28:53.680 --> 00:29:11.640
<v Speaker 5>We sov we be they.

433
00:29:09.559 --> 00:29:11.839
<v Speaker 6>And we uh I mean.

434
00:29:14.359 --> 00:29:19.160
<v Speaker 2>And finally, oh, actually one more thing I want to

435
00:29:19.160 --> 00:29:22.759
<v Speaker 2>show you, and then we'll be done for today. But

436
00:29:22.960 --> 00:29:26.240
<v Speaker 2>I think you'll find those interesting because those are traditional tunes.

437
00:29:27.079 --> 00:29:28.920
<v Speaker 2>There's a yem night wine also.

438
00:29:30.200 --> 00:29:44.880
<v Speaker 3>Mhm, not back any co.

439
00:29:45.240 --> 00:29:47.759
<v Speaker 2>Yeah, I'm going home.

440
00:29:47.920 --> 00:29:52.559
<v Speaker 3>I'm not sure looking back any con yet not.

441
00:29:54.720 --> 00:29:57.240
<v Speaker 5>Every talk I tell him here, let me.

442
00:29:58.319 --> 00:30:02.400
<v Speaker 2>Get down, and then uh, just to play you at

443
00:30:02.440 --> 00:30:07.240
<v Speaker 2>the end, Oh.

444
00:30:09.480 --> 00:30:15.880
<v Speaker 3>Is it not? Is it not?

445
00:30:16.599 --> 00:30:16.759
<v Speaker 4>Here?

446
00:30:17.119 --> 00:30:18.759
<v Speaker 3>I don't arget it all.

447
00:30:24.359 --> 00:30:28.400
<v Speaker 2>I era not a era. And the last thing I

448
00:30:28.480 --> 00:30:33.559
<v Speaker 2>want to show you in this is I found on

449
00:30:33.720 --> 00:30:38.960
<v Speaker 2>that very site they have a sitter from sixteen sixteen

450
00:30:39.319 --> 00:30:42.559
<v Speaker 2>in Germany. And look how they market at the end

451
00:30:42.599 --> 00:30:45.000
<v Speaker 2>here at the bottom here, look how they divide it

452
00:30:45.680 --> 00:30:51.119
<v Speaker 2>the ecra the era. They divide all the endings there

453
00:30:51.240 --> 00:30:57.799
<v Speaker 2>bit's Sarah, so that you know they're separated. So that's that.

454
00:30:58.079 --> 00:30:59.759
<v Speaker 2>It says at the top here it says shear me

455
00:30:59.839 --> 00:31:03.480
<v Speaker 2>at he to stay to new oak, stay to new oak.

456
00:31:03.640 --> 00:31:06.319
<v Speaker 2>That's it's not exactly it's it doesn't always have that.

457
00:31:06.640 --> 00:31:10.119
<v Speaker 2>But what this means is that the a tade is,

458
00:31:10.319 --> 00:31:16.680
<v Speaker 2>for example, the shava or the that's the first, yeah,

459
00:31:16.720 --> 00:31:19.039
<v Speaker 2>odd dome, that's the first thing, and then straight to

460
00:31:19.759 --> 00:31:23.759
<v Speaker 2>oh uh you see the set and how that follows

461
00:31:23.799 --> 00:31:30.519
<v Speaker 2>the model share the the tade is the first, the chava,

462
00:31:30.960 --> 00:31:33.960
<v Speaker 2>followed by the next syllable, and then the new oat

463
00:31:34.640 --> 00:31:41.119
<v Speaker 2>ma la. Then you go remco yeah see her. That's

464
00:31:41.599 --> 00:31:45.279
<v Speaker 2>not every verse does that, but uh, most of the

465
00:31:45.400 --> 00:31:48.599
<v Speaker 2>verses do that. So I rest my place that the

466
00:31:48.640 --> 00:31:51.519
<v Speaker 2>way it should be pronounced is malech, even though that's

467
00:31:51.559 --> 00:31:54.200
<v Speaker 2>not the grammatical, but that's how the poet intended it.

468
00:31:54.599 --> 00:31:59.079
<v Speaker 2>He intended it to be ira rah because he wrote it,

469
00:31:59.279 --> 00:32:01.680
<v Speaker 2>and he intended us to recite it that way, and

470
00:32:01.799 --> 00:32:04.440
<v Speaker 2>if you look, Jews all over the world recite it

471
00:32:04.519 --> 00:32:09.279
<v Speaker 2>this way. This is some Ashkenazic sort of uh thing.

472
00:32:10.039 --> 00:32:11.799
<v Speaker 2>I see, we say, I'll get back to you that

473
00:32:11.920 --> 00:32:17.039
<v Speaker 2>now about that, So I I that's that's my point.

474
00:32:18.680 --> 00:32:23.279
<v Speaker 2>Very good. Let us move on now. But I think

475
00:32:23.319 --> 00:32:26.680
<v Speaker 2>I made my case there that this isn't a. We

476
00:32:26.799 --> 00:32:30.799
<v Speaker 2>had plenty of examples of pronunciation mistakes that uh that

477
00:32:30.880 --> 00:32:35.519
<v Speaker 2>there were tunes go against the grammatical rules because we

478
00:32:35.680 --> 00:32:38.440
<v Speaker 2>just invented the two. But here's an example where the

479
00:32:38.599 --> 00:32:41.519
<v Speaker 2>author of the poem wanted you to say fade a

480
00:32:41.599 --> 00:32:44.240
<v Speaker 2>certain way, and as I showed you the first two lines,

481
00:32:44.279 --> 00:32:47.880
<v Speaker 2>it has to be melef because it goes unaccented, accented,

482
00:32:47.960 --> 00:32:55.079
<v Speaker 2>unaccent accent, et cetera. Okay, my friends, we now turn

483
00:32:55.279 --> 00:32:57.559
<v Speaker 2>to the safer. We went longer than I ever went,

484
00:32:57.640 --> 00:32:59.880
<v Speaker 2>but I thought this was as you know, those who

485
00:33:00.200 --> 00:33:03.240
<v Speaker 2>with me for many years' we don't actually we just

486
00:33:03.400 --> 00:33:06.559
<v Speaker 2>keep going like what is it rebby tarphone? Uh you

487
00:33:06.640 --> 00:33:08.440
<v Speaker 2>know we we says it in Turkey of us that

488
00:33:09.319 --> 00:33:11.160
<v Speaker 2>we're not going to be able to finish everything and

489
00:33:11.480 --> 00:33:17.799
<v Speaker 2>uh a fatha fothball. Also, you can say, because I

490
00:33:17.920 --> 00:33:20.200
<v Speaker 2>put on the YouTube, I give a little description of

491
00:33:20.279 --> 00:33:22.359
<v Speaker 2>what we talked about. But someone emailed me the other

492
00:33:22.480 --> 00:33:26.480
<v Speaker 2>day that all I mentioned was the actual things in

493
00:33:26.519 --> 00:33:28.039
<v Speaker 2>the book we speak about it, and I don't even

494
00:33:28.079 --> 00:33:31.960
<v Speaker 2>speak about all the other things. But okay, we returned

495
00:33:32.000 --> 00:33:33.640
<v Speaker 2>to the safer. I'm in the middle of the letter.

496
00:33:33.759 --> 00:33:36.200
<v Speaker 2>This is page two thirty seven in the letter to

497
00:33:36.319 --> 00:33:42.119
<v Speaker 2>Rabbi Mazu's Simon Puffi Dowd and as I mentioned that

498
00:33:42.920 --> 00:33:47.400
<v Speaker 2>I would write him, I would save up a lot

499
00:33:47.480 --> 00:33:50.119
<v Speaker 2>of questions or comments and then send them them. So

500
00:33:50.240 --> 00:33:53.680
<v Speaker 2>this has maybe ten different things. The next thing is

501
00:33:53.759 --> 00:33:58.960
<v Speaker 2>as fathers he said in he comes out, you know

502
00:33:59.000 --> 00:34:01.400
<v Speaker 2>with this weekly rashets. So in one of them he

503
00:34:01.480 --> 00:34:03.799
<v Speaker 2>said his follows. He quoted the Rumbumb. First of all,

504
00:34:05.119 --> 00:34:09.679
<v Speaker 2>we all know, or we should know, that if someone

505
00:34:09.800 --> 00:34:12.239
<v Speaker 2>says eat this non kosher food or I'll kill you,

506
00:34:12.960 --> 00:34:16.599
<v Speaker 2>you're not supposed to be killed. You're supposed to eat it.

507
00:34:17.559 --> 00:34:20.119
<v Speaker 2>The only exception would be if the person was doing

508
00:34:20.199 --> 00:34:22.840
<v Speaker 2>that in a way that's say, to cause you to

509
00:34:23.360 --> 00:34:26.239
<v Speaker 2>destroy it, wasn't doing it for his own benefit, but

510
00:34:26.400 --> 00:34:30.119
<v Speaker 2>to destroy Judaism, something like that. But leave that aside.

511
00:34:30.119 --> 00:34:31.800
<v Speaker 2>From now, we'll get back to that. But generally we

512
00:34:31.920 --> 00:34:34.760
<v Speaker 2>all know that except for the three big things, a

513
00:34:34.840 --> 00:34:40.000
<v Speaker 2>vote asara shistamin, killing someone someone says kill this person

514
00:34:40.079 --> 00:34:44.920
<v Speaker 2>or I'll kill you, or certain sexual moralities, martyrdom is required.

515
00:34:46.280 --> 00:34:53.000
<v Speaker 2>And Rabbi Mazous said quotes the that the the Rumbumb's

516
00:34:53.039 --> 00:34:58.320
<v Speaker 2>position that there's there's no, the rum mom doesn't just

517
00:34:58.360 --> 00:35:01.079
<v Speaker 2>say you don't up your life. Let's say, if someone

518
00:35:01.119 --> 00:35:03.000
<v Speaker 2>says eating non kosher, the Rumam says you're you have

519
00:35:03.079 --> 00:35:05.519
<v Speaker 2>the status of a suicide. If someone comes up to

520
00:35:05.559 --> 00:35:06.719
<v Speaker 2>you with it, puts a gun to your head and

521
00:35:06.760 --> 00:35:08.960
<v Speaker 2>says eat on young Pipper or I'll kill you, and

522
00:35:09.039 --> 00:35:10.840
<v Speaker 2>you say, well, I'm going to be pious. I'd rather

523
00:35:10.920 --> 00:35:15.920
<v Speaker 2>be killed. The rumbus lush on is horaisingki. It's like

524
00:35:16.039 --> 00:35:18.480
<v Speaker 2>you're a suicide because, after all, the Torah tells us

525
00:35:18.559 --> 00:35:20.320
<v Speaker 2>when to give up our life and when not to.

526
00:35:20.840 --> 00:35:23.760
<v Speaker 2>And it's not your life. It's not your life to

527
00:35:23.800 --> 00:35:25.880
<v Speaker 2>decide what you're gonna do with it, just like we

528
00:35:25.960 --> 00:35:28.039
<v Speaker 2>all know it's not our bodies. We can't just do

529
00:35:28.159 --> 00:35:29.840
<v Speaker 2>what we want. We can't decide that I want to

530
00:35:29.880 --> 00:35:33.039
<v Speaker 2>give up life now I'm going to just commit suicide

531
00:35:33.159 --> 00:35:36.800
<v Speaker 2>or something. Well, you can't say I'm just gonna you know,

532
00:35:36.840 --> 00:35:38.639
<v Speaker 2>I don't. I can't eat non kosher, I can't eat

533
00:35:38.679 --> 00:35:42.519
<v Speaker 2>on young Pipper and therefore kill me. The Rumm's very

534
00:35:42.559 --> 00:35:47.599
<v Speaker 2>harsh about however, this on earth, they so safe. It's

535
00:35:47.679 --> 00:35:52.039
<v Speaker 2>troubled him. He didn't agree with this, and he said

536
00:35:54.119 --> 00:35:57.199
<v Speaker 2>straining him Rabbi. He says, many great people disagree with

537
00:35:57.280 --> 00:36:01.559
<v Speaker 2>the Rambam that if you choose you, you it's like

538
00:36:01.719 --> 00:36:04.719
<v Speaker 2>super irrogatory. If you miss a din, if someone says

539
00:36:04.760 --> 00:36:09.039
<v Speaker 2>I'll kill you unless you eat or something, uh, then

540
00:36:09.159 --> 00:36:12.360
<v Speaker 2>you and you decide to be martyred, you're considered pious

541
00:36:12.440 --> 00:36:17.519
<v Speaker 2>and holy. And so we're gonna get back to this

542
00:36:17.639 --> 00:36:19.239
<v Speaker 2>in a second. So we have a dispute here. The

543
00:36:19.280 --> 00:36:22.440
<v Speaker 2>rum says you can't Chochnard quotes people who say you can.

544
00:36:22.880 --> 00:36:25.800
<v Speaker 2>Ravan Mazous explain, what does it mean?

545
00:36:26.400 --> 00:36:27.880
<v Speaker 3>What is the the.

546
00:36:27.960 --> 00:36:31.400
<v Speaker 2>Chan i should say mean when he says that if

547
00:36:31.480 --> 00:36:36.119
<v Speaker 2>you are killed and didn't violated, it's considered a great action.

548
00:36:36.760 --> 00:36:39.880
<v Speaker 2>Ramazou says he did amidst of a godola the keys

549
00:36:39.960 --> 00:36:45.360
<v Speaker 2>Hashem and he uh and Raban Maszoos writes he sanctified.

550
00:36:46.000 --> 00:36:48.679
<v Speaker 2>And how does he say Hashem? He says, hey with

551
00:36:48.800 --> 00:36:53.199
<v Speaker 2>a dash? So I wrote to Ramazous, is this a typo?

552
00:36:54.679 --> 00:36:58.360
<v Speaker 2>Hey with a dash? Because the word it should be

553
00:36:58.559 --> 00:37:04.960
<v Speaker 2>hashen hey shin man, the sanctify God's name? Where does

554
00:37:05.039 --> 00:37:07.320
<v Speaker 2>this come from? This whole idea? It comes from this

555
00:37:07.440 --> 00:37:17.480
<v Speaker 2>puzzle right here. Let's see we got the puzzle here Vayikra. No,

556
00:37:17.559 --> 00:37:22.519
<v Speaker 2>it's not that here kra Peric twenty two, verse thirty two.

557
00:37:22.599 --> 00:37:24.960
<v Speaker 2>What does it say? It says, you shall not profane

558
00:37:24.960 --> 00:37:32.639
<v Speaker 2>my holy name as shame cud she's got I you

559
00:37:32.719 --> 00:37:36.480
<v Speaker 2>should not profane my holy name, and uh, you should

560
00:37:36.480 --> 00:37:40.800
<v Speaker 2>sanctify me. But the word here is shame. You see,

561
00:37:41.000 --> 00:37:45.000
<v Speaker 2>that's where you get the idea of hello Hashem, because

562
00:37:46.039 --> 00:37:51.039
<v Speaker 2>the it's not it's not as in God. That's my point.

563
00:37:51.679 --> 00:37:56.079
<v Speaker 2>So if you say k hsham, it should be uh,

564
00:37:56.800 --> 00:37:58.800
<v Speaker 2>you should just use hey, because when we use hey

565
00:37:58.920 --> 00:38:02.960
<v Speaker 2>with a dash that refers to God. I also have

566
00:38:03.000 --> 00:38:08.199
<v Speaker 2>another pet peeve that here. You see here people write

567
00:38:08.239 --> 00:38:12.599
<v Speaker 2>as follows hilo hashim. That's the word hashem. That's how

568
00:38:12.639 --> 00:38:17.239
<v Speaker 2>we write God, hushm God. That's not the name. If

569
00:38:17.639 --> 00:38:21.119
<v Speaker 2>when you say hashm, it's and look here, look at

570
00:38:21.159 --> 00:38:25.119
<v Speaker 2>the in the article. Why is kiddish is and hillo

571
00:38:25.320 --> 00:38:28.960
<v Speaker 2>there lowercase and hashem hashem as in God God.

572
00:38:29.079 --> 00:38:29.519
<v Speaker 3>But it's not.

573
00:38:30.639 --> 00:38:33.360
<v Speaker 2>It's not God. It's not Kiddish of God. And the

574
00:38:33.440 --> 00:38:35.360
<v Speaker 2>author here knows is not Kiddish of God, but he

575
00:38:35.400 --> 00:38:38.320
<v Speaker 2>still writes hushim capital age. If anything, it should be

576
00:38:38.440 --> 00:38:43.199
<v Speaker 2>small h a dash capital s if you want a GM,

577
00:38:43.320 --> 00:38:47.719
<v Speaker 2>but not hushim, So I asked ram Azous. Though Mazus

578
00:38:47.960 --> 00:38:55.159
<v Speaker 2>he knows everything, he writes hey, kiddish hey, and so

579
00:38:55.320 --> 00:38:59.880
<v Speaker 2>he replieses me it really is the same thing, because

580
00:39:00.000 --> 00:39:02.760
<v Speaker 2>he doesn't really answer the question. He says, uh, look

581
00:39:02.800 --> 00:39:09.119
<v Speaker 2>in the pussle here vidash de bot in Israel, I

582
00:39:09.239 --> 00:39:12.679
<v Speaker 2>will be sanctified. So he says that when you are

583
00:39:13.039 --> 00:39:17.840
<v Speaker 2>sanctified God's name, you sanctify God. So therefore it's okay

584
00:39:18.039 --> 00:39:21.239
<v Speaker 2>to write hey with the dash. Okay, leave it there.

585
00:39:21.280 --> 00:39:24.400
<v Speaker 2>I still don't like it because people when they see husham,

586
00:39:24.639 --> 00:39:27.320
<v Speaker 2>just the hey and the dash, they assume it means,

587
00:39:27.639 --> 00:39:31.840
<v Speaker 2>you know, sanctification of God when it's not. But the

588
00:39:32.039 --> 00:39:34.159
<v Speaker 2>bigger question is as follows, and this is when I

589
00:39:35.679 --> 00:39:37.880
<v Speaker 2>this gets us into a very very important issue here.

590
00:39:39.679 --> 00:39:41.320
<v Speaker 2>As I said, the Rambam holds it. If you say,

591
00:39:41.360 --> 00:39:43.719
<v Speaker 2>if you would martyr yourself when you're not supposed to be,

592
00:39:44.039 --> 00:39:47.960
<v Speaker 2>you're a suicide. However, the problem is that this is

593
00:39:48.079 --> 00:39:50.199
<v Speaker 2>the position of the Rambam in the Missionta. But the

594
00:39:50.320 --> 00:39:54.000
<v Speaker 2>ROBM has another word. It's called agherrisha shamad. The Garisha

595
00:39:54.039 --> 00:39:57.119
<v Speaker 2>Shamad was written the Rambam. You had this the rise

596
00:39:57.159 --> 00:40:01.199
<v Speaker 2>of this radical Islamic group called the Almaha. Yes, they

597
00:40:01.280 --> 00:40:05.840
<v Speaker 2>were the Hamas or the Islami Jihad of medieval times. Now,

598
00:40:05.880 --> 00:40:09.159
<v Speaker 2>the typical Muslim approach is as it says in the Quran,

599
00:40:09.320 --> 00:40:12.360
<v Speaker 2>is there is no compulsion in religion. But there's all

600
00:40:12.400 --> 00:40:15.639
<v Speaker 2>sorts of interpretations over what that meant. The mainstream interpretation

601
00:40:15.960 --> 00:40:18.599
<v Speaker 2>was that for people of the book, that is Jews

602
00:40:18.639 --> 00:40:22.320
<v Speaker 2>and Christians, you couldn't force them to convert. All you

603
00:40:22.400 --> 00:40:24.079
<v Speaker 2>could do is keep them in like in a second

604
00:40:24.119 --> 00:40:28.880
<v Speaker 2>class status. Dim me but Pagans, of course we're having

605
00:40:28.920 --> 00:40:31.000
<v Speaker 2>a choice conversion or death. But there were the others

606
00:40:31.400 --> 00:40:33.519
<v Speaker 2>who interpreted that first in a different way. And the

607
00:40:33.599 --> 00:40:39.960
<v Speaker 2>Almohads they had a notion of conversion or death. They

608
00:40:40.039 --> 00:40:43.559
<v Speaker 2>came into Spain and they gave people this choice conversion

609
00:40:43.679 --> 00:40:45.639
<v Speaker 2>or death or the Rambam and his family fled to

610
00:40:45.760 --> 00:40:49.119
<v Speaker 2>North Africa. They would then make their way to or

611
00:40:49.239 --> 00:40:52.000
<v Speaker 2>to throw and then Egypt. Now the Ramum was asked

612
00:40:52.039 --> 00:40:55.960
<v Speaker 2>the question because the people in Spain and in Morocco,

613
00:40:57.960 --> 00:41:00.599
<v Speaker 2>what most of them did not all the die in

614
00:41:00.639 --> 00:41:02.880
<v Speaker 2>the Fez, for instance, was burnt at the steak were

615
00:41:02.960 --> 00:41:05.039
<v Speaker 2>told because he refused to convert. But what most of

616
00:41:05.079 --> 00:41:09.000
<v Speaker 2>them did was convert to Islam outwardly. What does it

617
00:41:09.039 --> 00:41:11.280
<v Speaker 2>mean to convert to Islam. It's not it's not so

618
00:41:11.400 --> 00:41:15.800
<v Speaker 2>complicated like in Judaism. There's no meal or anything that's required.

619
00:41:15.920 --> 00:41:18.119
<v Speaker 2>What's required is you say the shad. If you say

620
00:41:18.159 --> 00:41:23.000
<v Speaker 2>it once with meaning there is no God but God.

621
00:41:23.159 --> 00:41:25.519
<v Speaker 2>Not there's no God but Allah. There's no good Allah

622
00:41:25.559 --> 00:41:27.760
<v Speaker 2>as God. There's no God but God. And Mohammad is

623
00:41:27.800 --> 00:41:29.639
<v Speaker 2>is propheted. You say at one time with meaning, you're

624
00:41:29.639 --> 00:41:31.719
<v Speaker 2>a Muslim. All you have to do is say that.

625
00:41:32.280 --> 00:41:35.199
<v Speaker 2>And that's and most of the Jews, but the overwhelming

626
00:41:35.320 --> 00:41:38.000
<v Speaker 2>majority of Jews, that's what they did. And they lived

627
00:41:38.039 --> 00:41:43.599
<v Speaker 2>as secret Jews, but outwardly as Muslims. In fact, that

628
00:41:43.719 --> 00:41:46.000
<v Speaker 2>Irma tells us that the Muslims knew that the Jews

629
00:41:46.039 --> 00:41:49.719
<v Speaker 2>were not living privately as Muslims. I guess they figured

630
00:41:49.800 --> 00:41:55.239
<v Speaker 2>over time they would become a Muslim. The question did

631
00:41:55.280 --> 00:41:59.840
<v Speaker 2>the Rambam live as a Muslim? It's an interesting historical question,

632
00:42:00.039 --> 00:42:01.920
<v Speaker 2>as he says that all of us have to live

633
00:42:02.000 --> 00:42:05.480
<v Speaker 2>like a Muslim. So was he speaking the royal we

634
00:42:05.719 --> 00:42:07.360
<v Speaker 2>or was he referring to himself, and he says that

635
00:42:07.440 --> 00:42:08.920
<v Speaker 2>we all have to do this. Now, it's not a

636
00:42:09.079 --> 00:42:12.119
<v Speaker 2>problem quote religious problem, because the rom I's going to

637
00:42:12.159 --> 00:42:14.519
<v Speaker 2>tell you that's what you should do. But this was

638
00:42:14.519 --> 00:42:16.519
<v Speaker 2>the biggest it's a big historical issue that the Rama

639
00:42:16.599 --> 00:42:20.679
<v Speaker 2>himself has to live as a Muslim. Okay, so the Rombum.

640
00:42:21.199 --> 00:42:24.400
<v Speaker 2>The problem was these Jews were challenged by this scholar.

641
00:42:24.519 --> 00:42:27.519
<v Speaker 2>We don't know who this scholar was. The ram treats

642
00:42:27.599 --> 00:42:29.760
<v Speaker 2>him as if he's nobody. But he couldn't have been

643
00:42:29.760 --> 00:42:32.639
<v Speaker 2>a nobody because when he issued his ruling that all

644
00:42:32.679 --> 00:42:35.360
<v Speaker 2>these Jews are basically i at the status of idolators

645
00:42:35.639 --> 00:42:38.079
<v Speaker 2>because they're living as a Muslim, the Jewish community was

646
00:42:38.119 --> 00:42:39.920
<v Speaker 2>thrown into a quandary. If he was some nobody, they

647
00:42:39.960 --> 00:42:43.760
<v Speaker 2>wouldn't have cared. So when this unknown scholar issues this ruling,

648
00:42:43.880 --> 00:42:46.280
<v Speaker 2>they write to the Rambum, and the Rambum issues this

649
00:42:46.480 --> 00:42:49.519
<v Speaker 2>marvelous work the Garrison Shamad, which is the defense of

650
00:42:49.599 --> 00:42:53.559
<v Speaker 2>the Jewish community under siege, explaining that what you're doing

651
00:42:53.639 --> 00:42:56.880
<v Speaker 2>is absolutely correct. There's no obligation to marry yourself because

652
00:42:56.920 --> 00:43:01.199
<v Speaker 2>Islam is not idolatry. Uh, there's a big difference between

653
00:43:01.679 --> 00:43:04.320
<v Speaker 2>the response in the Christian lands when you were obligated

654
00:43:04.400 --> 00:43:07.920
<v Speaker 2>tomorrow to yourself. That doesn't mean that the people who

655
00:43:08.000 --> 00:43:12.840
<v Speaker 2>are not strong enough to allow themselves to be killed,

656
00:43:12.880 --> 00:43:15.679
<v Speaker 2>as many Jews in France and Germany did, but in Spain,

657
00:43:15.760 --> 00:43:18.639
<v Speaker 2>for instance, in Portugal, well Spain, let's spit to Spain now,

658
00:43:19.119 --> 00:43:22.440
<v Speaker 2>most of them did not. It seems the majority converted

659
00:43:22.719 --> 00:43:25.199
<v Speaker 2>from thirteen ninety one to fourteen ninety two, and many

660
00:43:25.199 --> 00:43:27.400
<v Speaker 2>of them later then tried and fled to North Africa

661
00:43:27.760 --> 00:43:31.079
<v Speaker 2>or the land of Israel. The difference is that they

662
00:43:31.599 --> 00:43:33.679
<v Speaker 2>although they were not treated as evil, but there was

663
00:43:33.760 --> 00:43:35.599
<v Speaker 2>understood there was a sin, and they were given various

664
00:43:35.639 --> 00:43:39.440
<v Speaker 2>penances chuva to do. But in what Arama was saying

665
00:43:39.480 --> 00:43:41.559
<v Speaker 2>is that what you're doing is absolutely correct. There's nothing

666
00:43:41.599 --> 00:43:45.719
<v Speaker 2>wrong with because it's not idolatry Islam, and therefore all

667
00:43:45.760 --> 00:43:47.599
<v Speaker 2>they want us to do is make a statement that

668
00:43:48.840 --> 00:43:51.199
<v Speaker 2>you know, God is God and Mohammas's prophet to save

669
00:43:51.239 --> 00:43:53.719
<v Speaker 2>our lives. We make a statement. According to Rama, there's

670
00:43:53.800 --> 00:44:00.760
<v Speaker 2>no mass said, no action of idolatry. Incidentally, this position

671
00:44:00.840 --> 00:44:02.920
<v Speaker 2>a rumbam, which seems to make a lot of sense,

672
00:44:03.880 --> 00:44:07.119
<v Speaker 2>was subject to dispute the writs of a the baas,

673
00:44:07.320 --> 00:44:10.360
<v Speaker 2>because you get into a big one should discussion here

674
00:44:11.159 --> 00:44:13.760
<v Speaker 2>has I'll say that for these, for given a choice,

675
00:44:13.800 --> 00:44:16.239
<v Speaker 2>you a votera zara or death, you have to choose death.

676
00:44:16.880 --> 00:44:19.920
<v Speaker 2>What's the what's the real issue here? The rom Bomb

677
00:44:20.000 --> 00:44:22.000
<v Speaker 2>holds that the issue is you can't do an action

678
00:44:22.159 --> 00:44:24.519
<v Speaker 2>of a votazara. The action of a vota azara is

679
00:44:24.559 --> 00:44:28.320
<v Speaker 2>so terrible that you have to the harvilov, you have

680
00:44:28.400 --> 00:44:32.000
<v Speaker 2>to accept martyrdom. So with his mom there's no action

681
00:44:32.119 --> 00:44:35.280
<v Speaker 2>of vota zara. It's a monotheistic religion, so of course

682
00:44:35.800 --> 00:44:39.960
<v Speaker 2>you don't marty yourself. However, the rit of Va criticizes

683
00:44:40.000 --> 00:44:42.199
<v Speaker 2>the ram Bomb, and then the rabbas and others, and

684
00:44:42.280 --> 00:44:45.599
<v Speaker 2>the rivas says the things the Rambam's wrong. He says,

685
00:44:45.679 --> 00:44:48.800
<v Speaker 2>the real problem is not the action of idolatry, bowing

686
00:44:48.880 --> 00:44:51.519
<v Speaker 2>down to the cross or whatever, to the idol of Zeus.

687
00:44:52.400 --> 00:44:56.559
<v Speaker 2>The issue is rejection of the Torah. That's the capital offense,

688
00:44:56.960 --> 00:45:01.400
<v Speaker 2>denial of the Torah. When Hazau looking for an example

689
00:45:01.920 --> 00:45:05.440
<v Speaker 2>of denial of the Torah, the example was obviously bowing

690
00:45:05.480 --> 00:45:07.480
<v Speaker 2>down to an idol kraza in the days a rassal,

691
00:45:07.760 --> 00:45:10.360
<v Speaker 2>there wasn't a conception of a religion that's monotheistic. Every

692
00:45:10.400 --> 00:45:14.400
<v Speaker 2>religion was idolatris. So when rassal speak about you know,

693
00:45:14.760 --> 00:45:18.360
<v Speaker 2>an action of idolatry, that's showing rejection of the Torah.

694
00:45:19.119 --> 00:45:22.519
<v Speaker 2>But now with Thesam, the rich Vuff, for instance, says,

695
00:45:23.480 --> 00:45:25.880
<v Speaker 2>we have to get the essence. The essence is denial

696
00:45:25.920 --> 00:45:28.880
<v Speaker 2>of the Torah. And when you accept a psalm, by definition,

697
00:45:29.039 --> 00:45:32.280
<v Speaker 2>you're rejecting the Torah because Islam teaches that the Torah

698
00:45:32.280 --> 00:45:36.559
<v Speaker 2>has been fraudulently written. We've we've altered it. The real

699
00:45:36.840 --> 00:45:39.760
<v Speaker 2>authentic text is preserved in the Quran, the authentic teaching,

700
00:45:40.239 --> 00:45:44.199
<v Speaker 2>and therefore, by accepting Islam, you reject the Torah. The

701
00:45:44.280 --> 00:45:46.599
<v Speaker 2>rich Vas says, and this is what Shati says in

702
00:45:46.679 --> 00:45:50.159
<v Speaker 2>the Gamara, that is the actually not just the d fathers,

703
00:45:50.159 --> 00:45:53.679
<v Speaker 2>they all. That is the capital offense, denying the Torah.

704
00:45:54.320 --> 00:45:57.360
<v Speaker 2>So if it's denying the Torah, if that's the capital offense,

705
00:45:57.920 --> 00:46:01.159
<v Speaker 2>well then if you're giving the choice virtual Islam or death,

706
00:46:01.920 --> 00:46:05.280
<v Speaker 2>you have to accept offurse. That's a big mahaukus mungery

707
00:46:05.360 --> 00:46:08.079
<v Speaker 2>shown me. Is it the action of a votasara the Masa,

708
00:46:08.960 --> 00:46:12.320
<v Speaker 2>which like the Ramam holds, or the the rejection of

709
00:46:12.360 --> 00:46:16.199
<v Speaker 2>the toa. Let's leave this aside for now, because in

710
00:46:16.320 --> 00:46:20.480
<v Speaker 2>the Garrisa Shmad, although the Ramam strongly defends this position

711
00:46:20.599 --> 00:46:22.880
<v Speaker 2>of his that it's it's only if it's if it's

712
00:46:22.920 --> 00:46:24.480
<v Speaker 2>no action of the motazaari, you don't eat some word

713
00:46:24.480 --> 00:46:26.639
<v Speaker 2>of yourself. The Rambam also says, but if you want

714
00:46:26.639 --> 00:46:29.079
<v Speaker 2>to be piss and you want to be holy, and

715
00:46:29.239 --> 00:46:33.519
<v Speaker 2>you allow yourself to be martyred, you're kuddash, you're holy,

716
00:46:34.159 --> 00:46:36.800
<v Speaker 2>You've you've reached a great height. So he leaves it

717
00:46:36.880 --> 00:46:39.960
<v Speaker 2>as an option, which he does not leave in the

718
00:46:40.039 --> 00:46:42.760
<v Speaker 2>Mission of Tower, where he says that if it's if

719
00:46:42.800 --> 00:46:45.000
<v Speaker 2>you're not obligated to and you aie yourself to be killed,

720
00:46:45.320 --> 00:46:47.800
<v Speaker 2>it's as if you're a suicide. So Rabbi Kaf, the

721
00:46:47.880 --> 00:46:51.039
<v Speaker 2>great Rabbi Kafe, we've spoken about already, he already deals

722
00:46:51.079 --> 00:46:53.719
<v Speaker 2>with this in his note on his edition of the

723
00:46:53.800 --> 00:46:57.719
<v Speaker 2>Rambam's letters, and he says the Ramam changes mind. When

724
00:46:57.719 --> 00:47:00.440
<v Speaker 2>the Ramam wrote the Agreta Schmad, he was young. Later

725
00:47:00.519 --> 00:47:02.440
<v Speaker 2>on he changed his mind and he didn't accept this

726
00:47:02.559 --> 00:47:05.960
<v Speaker 2>idea that you can be pious and volunteer voluntary martyrdom.

727
00:47:06.239 --> 00:47:10.079
<v Speaker 2>I guess you can call it. He rejects it. Rab

728
00:47:11.159 --> 00:47:14.760
<v Speaker 2>I mean sorry. Rabbi Shane Lot in this work, his

729
00:47:14.840 --> 00:47:17.800
<v Speaker 2>Important Edition of the Letters, he has a different approach

730
00:47:18.519 --> 00:47:25.840
<v Speaker 2>to explain this contradiction. He says that, first of all,

731
00:47:25.880 --> 00:47:28.920
<v Speaker 2>he points out that we're dealing with an unusual case anyway,

732
00:47:29.000 --> 00:47:32.920
<v Speaker 2>because in a time of chamad, in a time of persecution,

733
00:47:33.079 --> 00:47:35.400
<v Speaker 2>you're supposed to give up your life for anything. If

734
00:47:35.519 --> 00:47:38.159
<v Speaker 2>Romo says, you don't have to, Sir Chatte wants to

735
00:47:38.320 --> 00:47:42.039
<v Speaker 2>argue that this is maybe not a real schamad because

736
00:47:42.039 --> 00:47:44.760
<v Speaker 2>the Muslims themselves knew that the Jews it was just

737
00:47:44.840 --> 00:47:47.400
<v Speaker 2>for show on the outside, and that privately they were

738
00:47:47.400 --> 00:47:50.360
<v Speaker 2>still being Jewish. He he has a whole different approach.

739
00:47:50.440 --> 00:47:54.639
<v Speaker 2>He rejects he doesn't accept a Rabbi u Kaffer's idea.

740
00:47:55.199 --> 00:48:04.599
<v Speaker 2>He says that he says, in the case of where

741
00:48:04.639 --> 00:48:08.039
<v Speaker 2>it's a shmad aha shmad, then the ram bomb would

742
00:48:08.039 --> 00:48:12.840
<v Speaker 2>allow you to be a public martyr, a voluntary martyr,

743
00:48:13.199 --> 00:48:15.679
<v Speaker 2>but not in other cases. So he tries to make

744
00:48:15.760 --> 00:48:19.960
<v Speaker 2>that argument. It's it's not clear if there's a contradiction,

745
00:48:20.079 --> 00:48:23.760
<v Speaker 2>how to explain it. Robby Mazou says he thinks the

746
00:48:23.800 --> 00:48:27.360
<v Speaker 2>simplest answer is as follows. He says, the ram Bum's

747
00:48:27.400 --> 00:48:32.119
<v Speaker 2>position is and always is that it's it's forbidden to

748
00:48:32.239 --> 00:48:35.639
<v Speaker 2>be a martyr, a voluntary marder. However, if you go

749
00:48:35.800 --> 00:48:43.320
<v Speaker 2>ahead and do it anyway with the avada. But if

750
00:48:43.360 --> 00:48:45.320
<v Speaker 2>you go ahead and do it anyway and you have

751
00:48:45.400 --> 00:48:47.719
<v Speaker 2>good intentions, we're not going to treat you like a

752
00:48:47.760 --> 00:48:51.960
<v Speaker 2>suicide you regarded ex post facto. This is like someone

753
00:48:52.119 --> 00:48:53.880
<v Speaker 2>had you asked the question, we would have said not to,

754
00:48:54.000 --> 00:48:55.960
<v Speaker 2>but if you went ahead and did it, we regard

755
00:48:56.039 --> 00:48:59.239
<v Speaker 2>you as holy. Interestingly, this is the exact position of

756
00:48:59.280 --> 00:49:02.119
<v Speaker 2>Crime Solvation. I saw his new volume, third volume. I

757
00:49:02.159 --> 00:49:04.599
<v Speaker 2>have to get a essays came out from my favorite

758
00:49:04.599 --> 00:49:08.639
<v Speaker 2>press Litman library. But that's his That's how Time Salvation

759
00:49:08.880 --> 00:49:11.480
<v Speaker 2>understands what was going on, because you have a strange phenomenon.

760
00:49:11.760 --> 00:49:14.960
<v Speaker 2>You have people in ashdie ass not just committing suicide,

761
00:49:15.239 --> 00:49:18.400
<v Speaker 2>killing their children. How can you kill your children? There's

762
00:49:18.400 --> 00:49:21.559
<v Speaker 2>no source? So what are we gonna call them all heretics?

763
00:49:21.599 --> 00:49:24.400
<v Speaker 2>So are we gonna call them evil murderers? Not bury

764
00:49:24.440 --> 00:49:28.400
<v Speaker 2>them in Jews cemetery? He said, that was impossible. Even

765
00:49:28.480 --> 00:49:30.760
<v Speaker 2>the Rabbis who assume what they do is absolutely wrong,

766
00:49:31.119 --> 00:49:34.039
<v Speaker 2>understood they did it because they thought it was the

767
00:49:34.119 --> 00:49:37.199
<v Speaker 2>proper thing. And therefore, although we will never tell anyone

768
00:49:37.280 --> 00:49:40.480
<v Speaker 2>to do that ex post facto, we have to regard

769
00:49:40.559 --> 00:49:43.360
<v Speaker 2>them as kdoshi. And that's how I'm Salvation reads the

770
00:49:43.519 --> 00:49:46.559
<v Speaker 2>all they are, all the discussions as like ex post facto.

771
00:49:46.880 --> 00:49:49.400
<v Speaker 2>And that's what Rebamazu says. The rama's position is that

772
00:49:49.519 --> 00:49:52.239
<v Speaker 2>when the Rama says you're holy, it means that if

773
00:49:52.280 --> 00:49:55.119
<v Speaker 2>you will, a simple person decides to like just think

774
00:49:55.400 --> 00:49:59.199
<v Speaker 2>we're back in Germany or in Spain or something like that,

775
00:49:59.280 --> 00:50:01.960
<v Speaker 2>and ann juk and says, eat this non kosher and

776
00:50:02.159 --> 00:50:04.320
<v Speaker 2>someone says, no, I will never do that. I would

777
00:50:04.400 --> 00:50:07.119
<v Speaker 2>rather die than meet that. Uh are we going to

778
00:50:07.159 --> 00:50:09.079
<v Speaker 2>assume that? And and he's martyr and a were going

779
00:50:09.119 --> 00:50:11.480
<v Speaker 2>to regard him as a suicide. It's supposed to. Yes,

780
00:50:11.519 --> 00:50:14.360
<v Speaker 2>the ra mom gives the hawaha. But in the real world,

781
00:50:14.559 --> 00:50:21.400
<v Speaker 2>if the person intended proper, proper you know, chuva or whatever,

782
00:50:21.440 --> 00:50:24.119
<v Speaker 2>if he intended to do this, uh to serve God,

783
00:50:24.840 --> 00:50:27.840
<v Speaker 2>we're not going to regard him as a suicide. Although

784
00:50:27.880 --> 00:50:29.800
<v Speaker 2>then what's the realm I'm talking about. Then in a

785
00:50:29.880 --> 00:50:33.119
<v Speaker 2>mission Tarr when he says you were a suicide, it's

786
00:50:33.159 --> 00:50:36.239
<v Speaker 2>a problem. That's why says he changed his mind. By

787
00:50:36.320 --> 00:50:40.039
<v Speaker 2>Massous thinks no, Ramazous thinks that that's the Missionaris like

788
00:50:40.079 --> 00:50:43.199
<v Speaker 2>the theoretical that this is the halaka and you tell

789
00:50:43.280 --> 00:50:47.119
<v Speaker 2>anyone you understand as the suicide, but expost facto will

790
00:50:47.159 --> 00:50:50.519
<v Speaker 2>regard the person as a coddas. I'm not sure if

791
00:50:50.559 --> 00:50:52.880
<v Speaker 2>this is the best answer either, but this is uh

792
00:50:53.159 --> 00:50:55.119
<v Speaker 2>so we have three approaches to how to deal with

793
00:50:55.239 --> 00:50:59.559
<v Speaker 2>this very unusual apparently change in the Ramum's position. Is

794
00:50:59.639 --> 00:51:03.800
<v Speaker 2>there some notion of voluntary martyrs in medieval Ashkena's voluntary

795
00:51:03.840 --> 00:51:06.880
<v Speaker 2>modern martine was taken for granted, and there's all sorts

796
00:51:06.880 --> 00:51:09.559
<v Speaker 2>of Gothic sources you can cite about people like the

797
00:51:09.800 --> 00:51:12.760
<v Speaker 2>village young people jumped off the boat and martyr themselves

798
00:51:12.960 --> 00:51:14.599
<v Speaker 2>so they wouldn't be taken back to Rome, and all

799
00:51:14.639 --> 00:51:18.239
<v Speaker 2>sorts of other examples. But the Rumbum is opposed to

800
00:51:18.400 --> 00:51:21.440
<v Speaker 2>voluntary martyrdom. Then it makes perfect sense. It's not our bodies.

801
00:51:21.480 --> 00:51:25.960
<v Speaker 2>We can't decide on our own what to do the

802
00:51:26.079 --> 00:51:29.599
<v Speaker 2>next part of the letter, it's also I think of interest.

803
00:51:30.320 --> 00:51:37.559
<v Speaker 2>Rabbi Mazus in his weekly Tora Journal newsletter set as

804
00:51:37.639 --> 00:51:40.760
<v Speaker 2>follows that if you're sending letter, there's a city in

805
00:51:40.880 --> 00:51:44.920
<v Speaker 2>Israel called Bytel, it's a I was there. I was

806
00:51:44.960 --> 00:51:48.199
<v Speaker 2>there last summer. No, not last summer, least January a

807
00:51:48.280 --> 00:51:51.280
<v Speaker 2>year ago almost. I was in Betel. First time ever

808
00:51:51.400 --> 00:51:54.719
<v Speaker 2>was in Baytel. Went to Sham. That was interesting. First

809
00:51:54.760 --> 00:51:57.280
<v Speaker 2>time I went to see. The Samaritans have a museum there.

810
00:51:57.400 --> 00:52:00.519
<v Speaker 2>It's it's really very interesting if you get over the

811
00:52:00.599 --> 00:52:02.559
<v Speaker 2>fact that we were stopped in a traffic jam right

812
00:52:02.599 --> 00:52:04.599
<v Speaker 2>in the middle of an Arab village and my wife

813
00:52:04.679 --> 00:52:06.719
<v Speaker 2>is thinking we're all going to be killed and everything.

814
00:52:07.280 --> 00:52:09.719
<v Speaker 2>But the driver showed us is gone. But still but

815
00:52:09.840 --> 00:52:13.039
<v Speaker 2>that was. But if you ever to Baydown, it's it's

816
00:52:13.159 --> 00:52:20.719
<v Speaker 2>it's it's worth seeing. And I went to where is

817
00:52:20.800 --> 00:52:26.559
<v Speaker 2>a Eliezer, Mohammed Harbor, all those places. Okay that Bethdel

818
00:52:26.639 --> 00:52:28.039
<v Speaker 2>is a big city. I mean it has lots of

819
00:52:28.079 --> 00:52:33.800
<v Speaker 2>people there seven their lives. They have a winery as well.

820
00:52:35.079 --> 00:52:39.039
<v Speaker 2>We'll see if the wine from Bakedel beginning in January,

821
00:52:39.079 --> 00:52:42.800
<v Speaker 2>if it can still be labeled from Israel or has

822
00:52:42.880 --> 00:52:46.519
<v Speaker 2>to go back to hertors so here, So what is

823
00:52:46.559 --> 00:52:50.480
<v Speaker 2>this Bakedeal? Is this a hall we name? Can you?

824
00:52:50.679 --> 00:52:52.679
<v Speaker 2>Can you say the name Maydeal? Can you write? Can

825
00:52:52.719 --> 00:52:56.440
<v Speaker 2>you send them letter to Bakedell? In Hebrew? You send letters,

826
00:52:56.480 --> 00:52:58.760
<v Speaker 2>So whenever I send lyterst Israel, I used the Hebrew

827
00:52:58.840 --> 00:53:01.039
<v Speaker 2>and I just wade in English as it'll get there.

828
00:53:01.559 --> 00:53:05.119
<v Speaker 2>Raby A Zou says that if you send a letter

829
00:53:05.239 --> 00:53:08.800
<v Speaker 2>to Beatedale, you should write it as one word Bethel

830
00:53:09.840 --> 00:53:12.000
<v Speaker 2>or make a line between the Aliph and the Lhama.

831
00:53:12.480 --> 00:53:16.599
<v Speaker 2>So Bethdale. Because you're not l is one of the

832
00:53:16.679 --> 00:53:20.840
<v Speaker 2>names of God, You're not supposed to write it. We're

833
00:53:20.840 --> 00:53:23.079
<v Speaker 2>gonna get to the names. I just said the name. Well,

834
00:53:23.119 --> 00:53:25.639
<v Speaker 2>we'll get to about next week about using the name

835
00:53:25.679 --> 00:53:29.760
<v Speaker 2>of God other than the tetragrammaton in Tora study. I

836
00:53:29.800 --> 00:53:31.440
<v Speaker 2>think most of her sending me stuff, and I found

837
00:53:31.480 --> 00:53:35.679
<v Speaker 2>some good stuff. What I know Aroumzus's follows. I understand that,

838
00:53:35.800 --> 00:53:37.840
<v Speaker 2>and that's not the men. No one does that. But

839
00:53:37.960 --> 00:53:40.920
<v Speaker 2>I said to him, first of all, the bek safe,

840
00:53:41.800 --> 00:53:46.480
<v Speaker 2>the bear ko safe is the da I'm your azubi

841
00:53:47.039 --> 00:53:50.800
<v Speaker 2>just commentary, and he brings different opinions. The question is

842
00:53:50.840 --> 00:53:54.920
<v Speaker 2>that the word Beatedeale appears in Tora, first appears in

843
00:53:55.280 --> 00:54:01.679
<v Speaker 2>brac She's let me show you this isn't a new city,

844
00:54:01.760 --> 00:54:04.880
<v Speaker 2>you see. Hold on seconds here if you look in

845
00:54:10.920 --> 00:54:14.280
<v Speaker 2>here somewhere I believe, Oh yes, here, So look in

846
00:54:14.320 --> 00:54:18.480
<v Speaker 2>plus eight. Uh, this is at the way beginning where

847
00:54:18.480 --> 00:54:22.440
<v Speaker 2>it says that Avraham moved to the east of Baydale.

848
00:54:23.159 --> 00:54:25.639
<v Speaker 2>So apparently already you see that there's a Bagdale in

849
00:54:25.679 --> 00:54:28.840
<v Speaker 2>the days of Avraham. Well, if there's a Bagdale in

850
00:54:28.880 --> 00:54:32.480
<v Speaker 2>the days of Avraha, then the words it's obviously not

851
00:54:32.679 --> 00:54:36.199
<v Speaker 2>a god's name. It's just the name of the city beforehand.

852
00:54:36.440 --> 00:54:36.559
<v Speaker 5>Uh.

853
00:54:37.000 --> 00:54:39.719
<v Speaker 2>The problem is we have later in Racis where Yakov

854
00:54:39.800 --> 00:54:42.400
<v Speaker 2>names the place is Baydale, and some people even say,

855
00:54:42.480 --> 00:54:45.360
<v Speaker 2>some commentaries that the Beaydale we just saw with Avraham

856
00:54:45.920 --> 00:54:48.599
<v Speaker 2>is named in anticipation of what Yakov's gonna do. So

857
00:54:48.719 --> 00:54:53.280
<v Speaker 2>what's the other issue? Is is it when we say Bakedale,

858
00:54:53.320 --> 00:54:54.880
<v Speaker 2>do you mean house of God? Or is this just

859
00:54:54.880 --> 00:54:56.480
<v Speaker 2>the name of a city. If it's just name of

860
00:54:56.519 --> 00:54:59.360
<v Speaker 2>the city, it doesn't matter what originally it was. And

861
00:54:59.559 --> 00:55:01.199
<v Speaker 2>I when you get out in my letter, is that

862
00:55:01.400 --> 00:55:05.079
<v Speaker 2>the after after I mentioned the dog quotes opinions in

863
00:55:05.159 --> 00:55:08.719
<v Speaker 2>both ways. The hustom Sofur says that this word bagdale

864
00:55:08.800 --> 00:55:12.519
<v Speaker 2>that we see in Torah is not holy. You have

865
00:55:12.639 --> 00:55:15.559
<v Speaker 2>all these names, if they're holy names, the sofa has

866
00:55:15.679 --> 00:55:19.079
<v Speaker 2>to have a special kravana. I think, and I think

867
00:55:19.119 --> 00:55:21.559
<v Speaker 2>he even recites it's us thinking he recites it's a

868
00:55:21.599 --> 00:55:26.039
<v Speaker 2>holy name. Sometimes it will go to mechfield before maybe

869
00:55:26.039 --> 00:55:27.280
<v Speaker 2>even today, before writing it.

870
00:55:27.639 --> 00:55:27.760
<v Speaker 3>Uh.

871
00:55:28.400 --> 00:55:30.079
<v Speaker 2>And then there's letters that are on holy even though

872
00:55:30.159 --> 00:55:34.119
<v Speaker 2>named Eloheim Elohimahirim that sound in Yeshiva, we'd always say

873
00:55:34.199 --> 00:55:36.840
<v Speaker 2>l Mariam and the red uf el Us. No, no, there,

874
00:55:36.920 --> 00:55:39.880
<v Speaker 2>it's Elohima Irim because it's foreign gods. That's not a

875
00:55:39.920 --> 00:55:43.599
<v Speaker 2>holy name. The hustom sources is not holy and therefore

876
00:55:43.679 --> 00:55:46.960
<v Speaker 2>the soufiing are not the kadish that name. And what's

877
00:55:47.000 --> 00:55:51.559
<v Speaker 2>the hustom Sofur's proof. Take a look at unculus Uncles

878
00:55:51.639 --> 00:55:56.119
<v Speaker 2>does not translate bakedale based bagda oha. What is he right?

879
00:55:56.239 --> 00:55:59.400
<v Speaker 2>He doesn't translate it the house of God, the word

880
00:55:59.440 --> 00:56:02.280
<v Speaker 2>he would use if it's holy. He just writes bedel.

881
00:56:02.760 --> 00:56:05.159
<v Speaker 2>So it's just a city name, that's all. So I

882
00:56:05.280 --> 00:56:07.920
<v Speaker 2>said to Rabbi Bazoums. I don't know why it's so

883
00:56:08.039 --> 00:56:14.719
<v Speaker 2>simple to you that with selfer and the positions of that,

884
00:56:15.280 --> 00:56:17.440
<v Speaker 2>it's it's not a holy name. Why do you feel

885
00:56:17.480 --> 00:56:18.960
<v Speaker 2>that when you write it you should have the line?

886
00:56:20.360 --> 00:56:22.880
<v Speaker 2>I said, do you really both think that the meaning

887
00:56:22.960 --> 00:56:26.960
<v Speaker 2>of Beakedeal was bagda lha house of God? And then

888
00:56:27.039 --> 00:56:30.960
<v Speaker 2>I said, there regal, there are many synagogues in America

889
00:56:31.039 --> 00:56:34.119
<v Speaker 2>that are called Bethel. And I said, but with regarding

890
00:56:34.199 --> 00:56:36.760
<v Speaker 2>these synagogues, there's no question that when they say hell,

891
00:56:36.840 --> 00:56:40.559
<v Speaker 2>they refer to God. Every synagogue and an Orthodox synagogues

892
00:56:40.639 --> 00:56:43.440
<v Speaker 2>too are called Bethel. And yet when they use the word,

893
00:56:43.480 --> 00:56:46.800
<v Speaker 2>are they not naming it after a city they intended

894
00:56:46.880 --> 00:56:49.280
<v Speaker 2>to mean house of God. Well, if that's the case,

895
00:56:49.320 --> 00:56:51.400
<v Speaker 2>I said, I don't know why the rabbi is never

896
00:56:51.599 --> 00:56:54.360
<v Speaker 2>rebuked the ballabat Dame that you should call a synagogue

897
00:56:54.360 --> 00:56:57.320
<v Speaker 2>Bethel because when you write the name Bethel, then you

898
00:56:57.480 --> 00:57:00.519
<v Speaker 2>are really writing God's name, because they ended the mean

899
00:57:00.599 --> 00:57:03.119
<v Speaker 2>house of God. So these are the two questions I

900
00:57:03.199 --> 00:57:05.400
<v Speaker 2>have for of Mazus. One, I guess with Kula that

901
00:57:05.480 --> 00:57:07.679
<v Speaker 2>we should be able to say Daytel, we're send the

902
00:57:07.719 --> 00:57:10.880
<v Speaker 2>lighter to Daytel, because Sofur and others and others that

903
00:57:11.000 --> 00:57:15.320
<v Speaker 2>what about all these shows, including Orthodox goals that I

904
00:57:15.360 --> 00:57:17.760
<v Speaker 2>think in Newton, isn't it where where where you can

905
00:57:17.840 --> 00:57:19.760
<v Speaker 2>type it in where they're our shows are at Bethel.

906
00:57:20.000 --> 00:57:22.119
<v Speaker 2>They're definitely in Brooklyn. I think you even have the

907
00:57:22.159 --> 00:57:25.639
<v Speaker 2>Bethel people can write it in where they know of

908
00:57:26.199 --> 00:57:29.880
<v Speaker 2>Bethel Orthodox synagogues. And that's I said, that's a problem.

909
00:57:29.960 --> 00:57:33.800
<v Speaker 2>How do we allow synagogues that have the name Bethel

910
00:57:34.840 --> 00:57:38.159
<v Speaker 2>if it's God's name? So I see we're already at

911
00:57:38.199 --> 00:57:41.840
<v Speaker 2>the end. So we will will get the answers next week,

912
00:57:42.280 --> 00:57:44.119
<v Speaker 2>and we'll also actually it's a good time to then

913
00:57:44.159 --> 00:57:46.800
<v Speaker 2>speak about this whole issue of saying God's name. We're

914
00:57:46.800 --> 00:57:50.400
<v Speaker 2>gonna see it dispute between Ashkenazim and swardin Spardin don't

915
00:57:50.400 --> 00:57:53.440
<v Speaker 2>even believe in saying things like kale et cetera. Oh

916
00:57:53.519 --> 00:57:55.760
<v Speaker 2>there you go, brokeerk. That's right, young Isrobetho. That's where

917
00:57:55.760 --> 00:57:57.920
<v Speaker 2>I spoke it. That was the I spoke last year.

918
00:57:58.199 --> 00:58:00.800
<v Speaker 2>Burrough who was there, it was with us. Fact Borah

919
00:58:00.840 --> 00:58:03.480
<v Speaker 2>who's with us. He will testify next week we speak

920
00:58:03.480 --> 00:58:07.000
<v Speaker 2>about sotmore or what he's where he brought me. So

921
00:58:07.159 --> 00:58:10.119
<v Speaker 2>you see my Sotner connections. But uh, I think I

922
00:58:10.159 --> 00:58:12.519
<v Speaker 2>guess that fell and young Is are different synagogues namerge.

923
00:58:12.599 --> 00:58:15.440
<v Speaker 2>How do the rabbis allow us to call synagogues bethel?

924
00:58:16.000 --> 00:58:17.760
<v Speaker 2>So we will get to the questions. We'll get to

925
00:58:18.119 --> 00:58:21.920
<v Speaker 2>Rabbi Mazu's answer next week. A couple other interesting things

926
00:58:22.000 --> 00:58:27.519
<v Speaker 2>we'll see from Rabbi Mazou's trump, how to understand the

927
00:58:27.639 --> 00:58:29.960
<v Speaker 2>meaning of sooking based on the trump? And are we

928
00:58:30.119 --> 00:58:32.480
<v Speaker 2>down to the truck? We'll see that next week. And

929
00:58:32.679 --> 00:58:36.559
<v Speaker 2>Rabbi doctors wait to hear the Kannai the extremist Mark Shapiro,

930
00:58:36.639 --> 00:58:39.239
<v Speaker 2>what he says about rabbi doctors and how Rabbi Mazus

931
00:58:39.599 --> 00:58:43.360
<v Speaker 2>speaking as one myself. But but how Rabbi Mazous defends

932
00:58:43.440 --> 00:58:46.599
<v Speaker 2>the Rabbi doctors because after all the reshow name uh,

933
00:58:47.079 --> 00:58:48.679
<v Speaker 2>We'll get to that, and then we'll move into the

934
00:58:49.079 --> 00:58:53.079
<v Speaker 2>into sotmore. What is Mark Shapiro doing with one of

935
00:58:53.119 --> 00:58:59.599
<v Speaker 2>the greatest sotmer tell me and my relationship to Sotmar

936
00:58:59.679 --> 00:59:02.679
<v Speaker 2>and sot Mar. We're going to criticize him, no question,

937
00:59:02.800 --> 00:59:04.480
<v Speaker 2>but they really get a bad rap. There is so

938
00:59:04.719 --> 00:59:08.440
<v Speaker 2>much good and sot mare which people don't usually see.

939
00:59:08.679 --> 00:59:13.760
<v Speaker 2>And we will get to that next class. Time flies

940
00:59:13.800 --> 00:59:17.079
<v Speaker 2>oh when when we remign Jool, we'll hear that I

941
00:59:17.159 --> 00:59:19.280
<v Speaker 2>will be here next week before I get to the questions,

942
00:59:19.519 --> 00:59:22.840
<v Speaker 2>but double next week because Nichol Christmas Eve I we're

943
00:59:22.840 --> 00:59:26.519
<v Speaker 2>getting a special talk, special class on shouldn't we be

944
00:59:26.639 --> 00:59:31.760
<v Speaker 2>studying Torah on that night? And we'll get to that. Yes, okay,

945
00:59:32.000 --> 00:59:33.800
<v Speaker 2>Rob Matanki, that was the name of the rabbi, so

946
00:59:33.800 --> 00:59:37.199
<v Speaker 2>anyone's interested. Rob Daliodov Schwartz h really a great time

947
00:59:37.239 --> 00:59:39.639
<v Speaker 2>of fuckholm the based and not just in Chicago but

948
00:59:39.800 --> 00:59:41.920
<v Speaker 2>the RCA. You can read what he wrote in their house.

949
00:59:42.760 --> 00:59:45.000
<v Speaker 2>And Daniel Chill says Schwartz's first job was in a

950
00:59:45.079 --> 00:59:54.119
<v Speaker 2>rabbi in Providence. In fact, in the yeah, well this

951
00:59:54.639 --> 01:00:00.639
<v Speaker 2>actually the Safer is written when I believe when he say, uh,

952
01:00:01.400 --> 01:00:02.639
<v Speaker 2>let me pull it up for you to show you

953
01:00:02.719 --> 01:00:04.960
<v Speaker 2>when he was a rabbi. Then he was an English town.

954
01:00:08.199 --> 01:00:10.920
<v Speaker 2>He has a haskama there from Varro and Cutler in

955
01:00:11.039 --> 01:00:16.280
<v Speaker 2>the Safer Ravarron Cutler was yeah, the same first called

956
01:00:16.320 --> 01:00:19.639
<v Speaker 2>I'm looking at it now, Devray Reggash. Now this is

957
01:00:19.719 --> 01:00:21.719
<v Speaker 2>fifty nine. This is after he was in Providence. This

958
01:00:21.760 --> 01:00:25.920
<v Speaker 2>is he was an English town, New Jersey. He was

959
01:00:25.960 --> 01:00:28.400
<v Speaker 2>also in problem he was. He was not a student

960
01:00:28.440 --> 01:00:31.159
<v Speaker 2>of the ROV by the way, Schwartz. Of course anyone

961
01:00:31.199 --> 01:00:35.000
<v Speaker 2>who was at Yeshiva College Ushan had relationships with the

962
01:00:35.079 --> 01:00:37.639
<v Speaker 2>Rov R six year, but he was not. He was

963
01:00:37.960 --> 01:00:43.440
<v Speaker 2>uh the palao. I think also romotion, shots, kiss and

964
01:00:43.960 --> 01:00:47.519
<v Speaker 2>in other words, who were the lift shuts. But the

965
01:00:47.639 --> 01:00:49.559
<v Speaker 2>Rove was not like you think of people who are

966
01:00:50.360 --> 01:00:53.239
<v Speaker 2>went through yu with the ROV. That was not his

967
01:00:53.679 --> 01:00:55.039
<v Speaker 2>main rebby. I don't even know if he was ever

968
01:00:55.079 --> 01:01:02.519
<v Speaker 2>even in the sheer. Larry says, I wonder if this

969
01:01:02.639 --> 01:01:04.039
<v Speaker 2>has to do with what they were using for light.

970
01:01:04.519 --> 01:01:06.559
<v Speaker 2>When I used to use candles, I use the shamash

971
01:01:06.599 --> 01:01:09.039
<v Speaker 2>both for the lighting and afterwards to be the youthful light.

972
01:01:09.119 --> 01:01:11.760
<v Speaker 2>But now that I use oil, I have one oil

973
01:01:11.880 --> 01:01:13.679
<v Speaker 2>light used to serve as a youthful light, but I

974
01:01:13.800 --> 01:01:18.039
<v Speaker 2>light the other lights with a flame starter. I wonder, okay,

975
01:01:18.679 --> 01:01:21.199
<v Speaker 2>what they use nair, we use this candle. They don't

976
01:01:21.239 --> 01:01:26.400
<v Speaker 2>mean candle, they mean and when the when the Gamarra

977
01:01:26.480 --> 01:01:30.440
<v Speaker 2>speaks about neare, it means a what's the what's the

978
01:01:30.480 --> 01:01:34.360
<v Speaker 2>word I'm looking for? Not a not a jug but

979
01:01:34.480 --> 01:01:41.039
<v Speaker 2>a lamp? There, thank you Ellen, And that's that's the shot.

980
01:01:41.239 --> 01:01:45.880
<v Speaker 2>Of when you're learning on Friday night. You can't learn

981
01:01:46.000 --> 01:01:48.639
<v Speaker 2>next to the nare because you'll tilt it. I mean

982
01:01:48.679 --> 01:01:50.440
<v Speaker 2>you'll tilt it if it's a candle, you know't uh.

983
01:01:50.920 --> 01:01:53.079
<v Speaker 2>But but because though the oil starts going out, so

984
01:01:53.199 --> 01:01:56.239
<v Speaker 2>you move it so that the oil then continues and

985
01:01:56.320 --> 01:01:58.760
<v Speaker 2>you can so I don't know. I don't think so.

986
01:01:59.159 --> 01:02:02.360
<v Speaker 2>I don't think it has to do with that. What

987
01:02:02.559 --> 01:02:05.199
<v Speaker 2>you suggest. And you wonder why you light the useful

988
01:02:05.280 --> 01:02:07.719
<v Speaker 2>light last, it seems that you should light it first.

989
01:02:07.840 --> 01:02:09.719
<v Speaker 2>There's no time you would be making use of the

990
01:02:09.800 --> 01:02:12.000
<v Speaker 2>sacred lights. You have to look in the tour. The

991
01:02:12.039 --> 01:02:15.280
<v Speaker 2>tour has asked this question. He said, you make the braha,

992
01:02:15.920 --> 01:02:19.320
<v Speaker 2>then you light everything, and then afterwards then you light

993
01:02:19.400 --> 01:02:22.079
<v Speaker 2>the other light. If you light it, I guess you

994
01:02:22.159 --> 01:02:27.800
<v Speaker 2>could light it. Let me read you what the tour says.

995
01:02:28.800 --> 01:02:32.440
<v Speaker 2>You could light it. I guess beforehand. But that wasn't

996
01:02:32.480 --> 01:02:35.840
<v Speaker 2>the practice because I probably the reason is because the

997
01:02:35.840 --> 01:02:37.960
<v Speaker 2>first thing you're supposed to do, the mitza the midst

998
01:02:38.079 --> 01:02:39.280
<v Speaker 2>is the first thing you do, then you do the

999
01:02:39.360 --> 01:02:41.079
<v Speaker 2>other thing. If you do that, that's what I'm thinking.

1000
01:02:41.119 --> 01:02:42.360
<v Speaker 2>You just stop. On the top of my head. It's

1001
01:02:42.400 --> 01:02:45.480
<v Speaker 2>not the midso, so you wouldn't do that, And uh

1002
01:02:49.159 --> 01:02:51.840
<v Speaker 2>Mel says, are poetic forms of words, This says kuma

1003
01:02:51.880 --> 01:02:54.360
<v Speaker 2>azer cicero, which is a better form of coom. Yes, well,

1004
01:02:54.400 --> 01:02:57.679
<v Speaker 2>that we have all the time. That's called the cordative.

1005
01:02:57.920 --> 01:03:02.760
<v Speaker 2>That's the technical term in uh in Biblical Hebrews cohertative.

1006
01:03:02.840 --> 01:03:08.159
<v Speaker 2>And there's another type like eschmerah, whyesmore schabat eschmera, I

1007
01:03:08.239 --> 01:03:09.280
<v Speaker 2>shall indeed.

1008
01:03:10.679 --> 01:03:11.039
<v Speaker 3>You have that.

1009
01:03:11.159 --> 01:03:13.280
<v Speaker 2>That's not the cordative. I forget what that's called. In English.

1010
01:03:13.719 --> 01:03:18.519
<v Speaker 2>The coherdative is like let us niche marahab let us

1011
01:03:18.559 --> 01:03:23.320
<v Speaker 2>observe shabat versus eschmerah, or I will indeed observe shaba.

1012
01:03:23.440 --> 01:03:25.840
<v Speaker 2>I don't know really. If you look in the grammars,

1013
01:03:25.840 --> 01:03:27.440
<v Speaker 2>they always say that hey, at the ending, when it's

1014
01:03:27.480 --> 01:03:29.280
<v Speaker 2>not the coerdative, when it's the other term which I

1015
01:03:29.599 --> 01:03:34.159
<v Speaker 2>can't remember these fancy terms, that it's uh emphatic. But

1016
01:03:34.280 --> 01:03:36.039
<v Speaker 2>I don't think so. I think that's correct, that it's

1017
01:03:36.079 --> 01:03:42.039
<v Speaker 2>more poetic. David says another rhymnistics partials. When you promises

1018
01:03:42.079 --> 01:03:50.039
<v Speaker 2>his father toak that involve at the end of both

1019
01:03:50.079 --> 01:03:52.519
<v Speaker 2>of them, which interesting is a brilliant rhetorical tool to

1020
01:03:52.559 --> 01:03:55.039
<v Speaker 2>win over the argument with Yako for using to bring

1021
01:03:55.079 --> 01:03:57.239
<v Speaker 2>down the young by Huda using Yako's own words he

1022
01:03:57.239 --> 01:04:02.880
<v Speaker 2>had used, Uh, I mean uh if I'm pronouncing you right,

1023
01:04:03.039 --> 01:04:06.760
<v Speaker 2>very nice, Okay. The difference is, though, that what I

1024
01:04:06.880 --> 01:04:13.519
<v Speaker 2>showed you osa osaka is that that's not a normal form.

1025
01:04:13.639 --> 01:04:15.719
<v Speaker 2>That's not even a regular form. That's just like a

1026
01:04:15.840 --> 01:04:19.239
<v Speaker 2>form used just to rhyme with the kaka osa uh.

1027
01:04:19.280 --> 01:04:21.599
<v Speaker 2>And that that was pointed out by Grossman in his book.

1028
01:04:22.559 --> 01:04:24.519
<v Speaker 2>I had never known that or thought of that. So

1029
01:04:24.639 --> 01:04:26.440
<v Speaker 2>it's a you can see on hebrewbooks dot org. It's

1030
01:04:26.440 --> 01:04:28.559
<v Speaker 2>a nice if you're interested in these sort of things.

1031
01:04:28.639 --> 01:04:29.320
<v Speaker 2>It's a nice book.

1032
01:04:29.519 --> 01:04:29.639
<v Speaker 3>Uh.

1033
01:04:30.039 --> 01:04:37.440
<v Speaker 2>Helthic's in English. And one says that the Central Asian singing,

1034
01:04:37.519 --> 01:04:40.800
<v Speaker 2>the accents weren't as you said. I'll have to listen

1035
01:04:40.840 --> 01:04:42.960
<v Speaker 2>to it again, I said, certainly, mouth was I thought.

1036
01:04:44.079 --> 01:04:44.199
<v Speaker 3>Uh.

1037
01:04:45.679 --> 01:04:47.639
<v Speaker 2>Someone privately says that if you listen to ben O

1038
01:04:47.679 --> 01:04:49.639
<v Speaker 2>Weis's rendition of Adonolum, which is said out a loud

1039
01:04:49.679 --> 01:04:53.760
<v Speaker 2>and no shoes will keep menshnas all our milerra everything

1040
01:04:54.000 --> 01:05:00.559
<v Speaker 2>is include melech and also a ira. You may also

1041
01:05:00.639 --> 01:05:03.920
<v Speaker 2>find it I'm a home mauritious ashkna site. I tried

1042
01:05:03.960 --> 01:05:06.880
<v Speaker 2>to get for the renditions of ben Oies there in Dartmouth,

1043
01:05:07.000 --> 01:05:12.480
<v Speaker 2>but so far they haven't yet given me permission. And

1044
01:05:12.559 --> 01:05:14.480
<v Speaker 2>then you say the fact that it's not set out

1045
01:05:14.519 --> 01:05:17.280
<v Speaker 2>out of being a dobbining for all to hear the tradition,

1046
01:05:17.360 --> 01:05:19.880
<v Speaker 2>and for all to hear the tradition from this pronunciation

1047
01:05:20.039 --> 01:05:22.599
<v Speaker 2>is lost. That's right, we don't say it anymore. Incidentally,

1048
01:05:22.800 --> 01:05:29.199
<v Speaker 2>the it seems that it was originally supposed to be

1049
01:05:29.199 --> 01:05:32.519
<v Speaker 2>said at night. I don't know, or if not at night,

1050
01:05:32.599 --> 01:05:35.400
<v Speaker 2>first thing in the morning, because remember ishan va ai

1051
01:05:35.559 --> 01:05:38.159
<v Speaker 2>rah so uh, I shouldn't say at night in the morning,

1052
01:05:38.280 --> 01:05:40.320
<v Speaker 2>that's the original place to say it, right when you

1053
01:05:40.360 --> 01:05:43.280
<v Speaker 2>get up, because you said I gave my soul to God.

1054
01:05:43.320 --> 01:05:45.960
<v Speaker 2>And now that I get up he as, I.

1055
01:05:46.079 --> 01:05:48.440
<v Speaker 5>Had the privilege of learning a don't a long word

1056
01:05:48.480 --> 01:05:48.760
<v Speaker 5>for word.

1057
01:05:48.800 --> 01:05:52.360
<v Speaker 4>We're a broyer, and I asked the question why the

1058
01:05:52.480 --> 01:05:54.880
<v Speaker 4>many shoes not say it? He said, it's about because

1059
01:05:54.920 --> 01:05:58.280
<v Speaker 4>it's all a couple of amshumyam, and you should everyone

1060
01:05:58.320 --> 01:06:00.360
<v Speaker 4>should be studying dobbining with I don't alone.

1061
01:06:01.119 --> 01:06:05.119
<v Speaker 2>Okay, thank you for that, Howard, I don't know why

1062
01:06:05.239 --> 01:06:08.519
<v Speaker 2>we don't say it the usual Susanna says, the usual

1063
01:06:08.559 --> 01:06:11.320
<v Speaker 2>truth for the is like that also accents in the

1064
01:06:11.360 --> 01:06:13.639
<v Speaker 2>wrong place. Yeah, And I think my point basically that

1065
01:06:13.760 --> 01:06:16.519
<v Speaker 2>the sum up is that we have plenty of examples

1066
01:06:16.599 --> 01:06:18.760
<v Speaker 2>in the dobbining that the accents are in the wrong.

1067
01:06:18.840 --> 01:06:20.400
<v Speaker 2>They really are in the wrong, but it's not such

1068
01:06:20.400 --> 01:06:22.840
<v Speaker 2>a big deal because it's a song, so songs we

1069
01:06:23.000 --> 01:06:26.159
<v Speaker 2>can it doesn't really change the meaning unless it's of

1070
01:06:26.800 --> 01:06:29.559
<v Speaker 2>perfect and it's above. But my point with I don't

1071
01:06:29.599 --> 01:06:31.480
<v Speaker 2>know m is it's not, you know, wrong, because the

1072
01:06:31.559 --> 01:06:35.400
<v Speaker 2>python himself wanted you to sing it that way. That's

1073
01:06:35.400 --> 01:06:42.519
<v Speaker 2>how he wrote it. Oh yes, Barry says, rebegation siegull showl,

1074
01:06:42.599 --> 01:06:45.480
<v Speaker 2>that's Bethel. Yes, that's what I was thinking of. What

1075
01:06:45.559 --> 01:06:48.559
<v Speaker 2>about g DSD rather than go o D. That's the dispute.

1076
01:06:50.119 --> 01:06:52.000
<v Speaker 2>There are some who say it's there's no reason to

1077
01:06:52.079 --> 01:06:54.440
<v Speaker 2>do that, and others say no, that God's name, even

1078
01:06:55.039 --> 01:07:01.119
<v Speaker 2>in non Hebrew languages, also has to have uh shouldn't

1079
01:07:01.119 --> 01:07:04.079
<v Speaker 2>be written, It shouldn't be raced. I should say there

1080
01:07:04.079 --> 01:07:05.000
<v Speaker 2>also shouldn't be written.

1081
01:07:05.039 --> 01:07:07.039
<v Speaker 5>Some would say yeah, uh.

1082
01:07:08.920 --> 01:07:10.559
<v Speaker 2>Ah, so then I didn't really I forgot this. I

1083
01:07:10.639 --> 01:07:13.800
<v Speaker 2>read this. Yeah. Bark says that Regalia of Schwartz was

1084
01:07:13.880 --> 01:07:16.599
<v Speaker 2>the young rabbi, the youngest all Borough Park years ago,

1085
01:07:16.719 --> 01:07:19.159
<v Speaker 2>the one we've been speaking about. He gave the he

1086
01:07:19.280 --> 01:07:22.360
<v Speaker 2>took over the daff Yomi in Burrough Park, I believe

1087
01:07:22.880 --> 01:07:26.360
<v Speaker 2>after by Schmulkommen Mursky who took it over. And then

1088
01:07:26.440 --> 01:07:29.199
<v Speaker 2>I think, uh, that that was the big duff yon

1089
01:07:29.280 --> 01:07:34.199
<v Speaker 2>me I when I ask, can I make my article

1090
01:07:34.199 --> 01:07:38.039
<v Speaker 2>on little available to participants? Well, they are. The talk

1091
01:07:38.199 --> 01:07:41.480
<v Speaker 2>is going to have new stuff, lots of good new stuff.

1092
01:07:41.840 --> 01:07:44.159
<v Speaker 2>But if I make it available beforehand, no one's gonna

1093
01:07:44.159 --> 01:07:46.639
<v Speaker 2>want to come and hear me. So I will, uh,

1094
01:07:47.000 --> 01:07:49.159
<v Speaker 2>And we do have there's an earlier version that we

1095
01:07:49.280 --> 01:07:51.400
<v Speaker 2>put online, but this is before YouTube and it was

1096
01:07:51.480 --> 01:07:54.840
<v Speaker 2>nine years ago. So Rabbi Kellman things putting on one

1097
01:07:54.880 --> 01:07:57.480
<v Speaker 2>more time so everyone could hear it and go on YouTube.

1098
01:07:58.000 --> 01:08:00.719
<v Speaker 2>And uh, who remembers it. I'm like you who listens

1099
01:08:00.760 --> 01:08:06.440
<v Speaker 2>to it every year. Most people don't remember it. And finally,

1100
01:08:06.599 --> 01:08:09.400
<v Speaker 2>rab Mel says my Rabbi quota of Ramone's new Safer

1101
01:08:09.440 --> 01:08:12.880
<v Speaker 2>and a shiro Tonight. Ramone says one can like either

1102
01:08:13.000 --> 01:08:19.520
<v Speaker 2>before or after the other candles. Well, Normally we think

1103
01:08:19.560 --> 01:08:21.279
<v Speaker 2>of the shamash as the one you used to light

1104
01:08:21.359 --> 01:08:23.960
<v Speaker 2>the candles. The problem is, if you have one of

1105
01:08:24.000 --> 01:08:25.920
<v Speaker 2>these oil lambs, you have a shamash, but you can't

1106
01:08:25.920 --> 01:08:28.039
<v Speaker 2>really use it to light, and so they use another candle.

1107
01:08:28.039 --> 01:08:30.039
<v Speaker 2>When you like the shamash, you don't need the shamash.

1108
01:08:30.159 --> 01:08:33.359
<v Speaker 2>Shamash is not uh, you know, it's not how almost

1109
01:08:33.399 --> 01:08:35.560
<v Speaker 2>we've seen now you're in the gamara. But but if

1110
01:08:35.600 --> 01:08:36.880
<v Speaker 2>you do have it, you can't have it. On the

1111
01:08:36.920 --> 01:08:41.079
<v Speaker 2>same line things like that, Daniel says the anymology of

1112
01:08:41.159 --> 01:08:44.279
<v Speaker 2>doctors from the Latin meaning teacher rabbi means teacher rabbi

1113
01:08:44.399 --> 01:08:48.279
<v Speaker 2>doctor is redundant. No, I would disagree, because doctor is

1114
01:08:48.359 --> 01:08:51.920
<v Speaker 2>telling you you haven't You've been awarded based on nontover knowledge.

1115
01:08:52.039 --> 01:08:56.119
<v Speaker 2>That's why you're given doctor the rabbi. Although the whole

1116
01:08:56.159 --> 01:08:59.359
<v Speaker 2>idea of smich as began in the astronautic world might

1117
01:08:59.560 --> 01:09:02.039
<v Speaker 2>be bag stun what they were doing at the universities,

1118
01:09:02.399 --> 01:09:04.880
<v Speaker 2>at least that's what the critics said. But doctor is

1119
01:09:04.920 --> 01:09:09.319
<v Speaker 2>not for totra knowledge. It's doctor is for either quasi

1120
01:09:09.399 --> 01:09:13.079
<v Speaker 2>tower knowledge or secular But doctor is important, and I

1121
01:09:13.159 --> 01:09:15.560
<v Speaker 2>believe Joe Biden should be given her title. She worked

1122
01:09:15.600 --> 01:09:18.079
<v Speaker 2>for it. And if you don't know what I'm talking about,

1123
01:09:18.279 --> 01:09:21.439
<v Speaker 2>just google doctor Joe Biden. The blogosphere and the news

1124
01:09:21.640 --> 01:09:26.760
<v Speaker 2>is going wild about someone who dissed doctor Jill Biden.

1125
01:09:30.479 --> 01:09:33.319
<v Speaker 1>This series was originally recorded in twenty twenty and twenty

1126
01:09:33.399 --> 01:09:36.279
<v Speaker 1>twenty one as part of an ongoing lecture series. To

1127
01:09:36.319 --> 01:09:38.279
<v Speaker 1>sign up to attend the lecture on Zoom, please visit

1128
01:09:38.319 --> 01:09:41.239
<v Speaker 1>torahmotion dot org. Please rate and review us in your

1129
01:09:41.239 --> 01:09:43.600
<v Speaker 1>favorite podcast app, or even better, tell a friend to

1130
01:09:43.640 --> 01:09:44.640
<v Speaker 1>give the podcast to listen