Speaker 1: Welcome to Jewish History Uncensored with Mark Shapiro. This is
Speaker 1: season sixteen, episode forty one.
Speaker 2: I want to begin with something which is relevant to
Speaker 2: what we do in this class. I think I wasn't
Speaker 2: the subject or the object I should say, of the criticism,
Speaker 2: but I think it's something I thought about, and it's
Speaker 2: been getting a lot of talk. A number of you
Speaker 2: must have seen it. This is this online journal called Tablet,
Speaker 2: which I highly recommend everyone who's interested in intellectual things,
Speaker 2: not so sure as things an intellectual public, intellectual type
Speaker 2: of things subscribe to when you get in your inbox
Speaker 2: a couple of times a week. One that just came
Speaker 2: today and Robert alerted me to it and I saw it.
Speaker 2: Also was about all they do a lot about Karadi
Speaker 2: and Karaidi women's singers who are all over YouTube with
Speaker 2: hundreds of thousands of hits. At least they call themselves Karaidi,
Speaker 2: but it's uh they want to call themselves. Let them
Speaker 2: call themselves but women's singers. But this is from a guy,
Speaker 2: Cole Aaronson, who I don't know. He describes himself as
Speaker 2: coming from a non Orthodox background who then became Orthodox.
Speaker 2: He's now learning in heartsy owned gush. So obviously he's
Speaker 2: an intellectual. But he writes about how, for the sake
Speaker 2: of Jeury, the Orthodox should give up their private dialect.
Speaker 2: And he doesn't mention tor in motion, but he mentions
Speaker 2: why you tora. He says, if you listen to Sharim,
Speaker 2: it's like inside baseball. All this like on the right here.
Speaker 2: Although we would never use language like this, but Yeshivash
Speaker 2: and English. He's a great a friend of Calley's stem
Speaker 2: are from translation. He's a great friend of the Jews,
Speaker 2: and his ins are observant. So he's writing about how
Speaker 2: he felt he didn't understand any of this language, and
Speaker 2: he feels it does a great disservice. All I would
Speaker 2: say to that is if you listen. Obviously, I mean
Speaker 2: he wants people to say Abraham and Moses, not Avamosh.
Speaker 2: If you listen to us, we're not speaking. We don't
Speaker 2: say he's eating bie. We're not using this sort of
Speaker 2: a Yeshivish language. But we use First of all, we
Speaker 2: use terms, a lot of terms. This is a group
Speaker 2: of people with a certain knowledge. And also I think
Speaker 2: you know, we we say uh, he gave tadaka. We
Speaker 2: don't say charity. Usually we we dobvin, we don't pray.
Speaker 2: If you ever speak to the Syrians, they say we're
Speaker 2: going to pray. It sounds very weird because from us
Speaker 2: it sounds like a non religious thing to go pray.
Speaker 2: But so he has a whole thing. It's I find
Speaker 2: it interesting. But at the end of the day, every
Speaker 2: culture has inside talk. If you're in the black community,
Speaker 2: the Hispanic community, I work at a Catholic university. Uh,
Speaker 2: I don't see it negative of like he does. In fact,
Speaker 2: he says something right at the beginning, where I've been
Speaker 2: in Yeshivash circles a long time, I think I just
Speaker 2: think he's wrong. He's he's he's saying. For example, he
Speaker 2: gives examples like David, what does a last come of
Speaker 2: a kamma mean? Or what the what is the triangle? Okay?
Speaker 2: And why would anyone, uh why would why wouldn't someone
Speaker 2: what that guy say hold by it? But then he
Speaker 2: says another example of the Shievish. Can't just anyone Bavorn
Speaker 2: I had don't I have no clue what Bavorn means
Speaker 2: if anyone knows. I sort of think he's wrong, and
Speaker 2: it's uh, he's confused that as far as I know,
Speaker 2: there's no such thing as uh As Bavorn. But it's
Speaker 2: a very interesting uh article. And he says that when
Speaker 2: he first started hearing this, I was the Lonely Man
Speaker 2: of Faithfulness obviously a play on the lonely Man of
Speaker 2: faith So UH, I highly recommend this article. And I'm
Speaker 2: sure we're going to hear more in the future from
Speaker 2: Cole Aronson.
Speaker 3: UH.
Speaker 4: The next thing, doctor Market, if I can interrupt for
Speaker 4: a second, you know, I don't even know if I
Speaker 4: ever sent it to you, because you've been with us
Speaker 4: for so long. When we have, you know, all our speakers,
Speaker 4: I send them like a little kind of you know,
Speaker 4: instruction guide what to do speakers. And one of the
Speaker 4: things I always say they don't always listen is that
Speaker 4: every Hebrew term should be translating into English. And because
Speaker 4: even though we want high level classes, nuanced, sophisticated, there
Speaker 4: are people whose background is not so good. So when
Speaker 4: you use these terms even I agree, not Abraham and Moses,
Speaker 4: but other terms. So it's it's very interesting. It's have
Speaker 4: to you know, my mother used to yell me if
Speaker 4: you say he learns out. She couldn't stand that expression.
Speaker 4: You know, somebody learns out and all the achievish, you know,
Speaker 4: improper English, and it's.
Speaker 2: Tough for it's tough for us because we're doing with
Speaker 2: a lot of concepts.
Speaker 4: We sure you have to find the happy medium.
Speaker 2: I agree, I agree, and he does. He does quote
Speaker 2: uh oh, and someone points out of seeing the notes,
Speaker 2: he had something in the Jewish Review Books and he
Speaker 2: actually holds his sites. Believe it or not, there was
Speaker 2: a book that came out on from Speak and it
Speaker 2: was reviewed in the Jewish Review of Books by my
Speaker 2: favorite John Order and Cole mentions that, so I look
Speaker 2: forward to more from him. I listened to the tape
Speaker 2: and about making of a God Door. I want to
Speaker 2: make one more point which I didn't in terms of
Speaker 2: the y room the band and I had a correspond
Speaker 2: with someone and I mentioned, you know, someone made a
Speaker 2: joke or maybe it wasn't a joke. Should do I
Speaker 2: want my books to be banned at the end of
Speaker 2: the day, there's a sociological element here. Books are only
Speaker 2: banned if you're in the community. No one's going to
Speaker 2: ban a Ton Sliffkin's books. Now he's not in the community.
Speaker 2: If you're going to ban books that don't go with
Speaker 2: the Kardiosh COFFI do the ending books every day. It's
Speaker 2: only books in the community and people who are thought
Speaker 2: to be problematic because they're in the community. So, for instance,
Speaker 2: I thought of this because I was reading Dolphin's new book.
Speaker 2: Here it is. I was three books this year, Rabat
Speaker 2: and Godoli in part two. Now let me let me
Speaker 2: just read you what he says. He's talking about Rev.
Speaker 2: Rudermann's relationship with Krabad, but he just speaks about other
Speaker 2: things about Rudermann. And he writes as follows, where this
Speaker 2: is the sort of thing that Nilsson Kamenetski wrote and
Speaker 2: that's why they banned it. And this comes from a
Speaker 2: student I was gonna say a talmud thanks to call,
Speaker 2: I'll say, a student of Rabbi ruderman And he says
Speaker 2: this follows. Once while arranging This comes from by Janowski
Speaker 2: of Miami. Once while arranging his library, Rabbi Rudermann related
Speaker 2: that Rabbi Hutner asked him what he thought of his approach,
Speaker 2: referring to him demanding respect kavoratara and practicing an elitist
Speaker 2: form of God Lodom. The when you stress the greatness
Speaker 2: of man. Rabbi Rudimann replied, he quotes the Yiddish Dufoyl
Speaker 2: siglernin Gemura, Russian tosvos Hustu Gemacha, and I am dere
Speaker 2: you are lazy, too lazy to study the talma with
Speaker 2: the commentators, so you made a new approach. That's the
Speaker 2: sort of thing that you find there in Nuss and
Speaker 2: kamenetski h. You know he that ook the this is
Speaker 2: so much where we spoke about that the rabbi is
Speaker 2: just like the rabbis that tom would speak to each
Speaker 2: other and we're not supposed to. Maybe, you know, be
Speaker 2: led into the criticisms. Obviously Robbe Rudimin or a footner
Speaker 2: of Rudiment could mock Rafutner a little and say jokingly,
Speaker 2: because I do think he was saying it jokingly. Uh,
Speaker 2: you're too lazy to really look into the gamara, so
Speaker 2: you come up with all this other michig goss. That's
Speaker 2: what he's thinking. So but to see it in print,
Speaker 2: it's a little bit jarring. What he's referring to. Instantly
Speaker 2: about Rafutner is raf Utner did believe in covode Hatra,
Speaker 2: and he insisted on he demanded respect, and I'm told
Speaker 2: his daughter who has the seminary, does the same thing.
Speaker 2: I'll give you an example a story of this, the
Speaker 2: story with the legendary Rebean Grillic. He was looking for
Speaker 2: a school to send his son, and of course he
Speaker 2: couldn't send high school. He couldn't send it to MTA
Speaker 2: if you know rubiau Relic. So he went to visit
Speaker 2: Chin Berlin, and when he went in to meet Rafutner,
Speaker 2: he was told by the assistant, when he leaves the
Speaker 2: meeting with Rafutner, he should walk out stepping backwards, not
Speaker 2: turn his back to him. And Rabbi Gerrelk's attitude was,
Speaker 2: what kind of crazy place is this? Let's go, we
Speaker 2: got to go find some other o the yeshiva. But
Speaker 2: it's a UH, it's a it's a method of God
Speaker 2: of UH instilling respect. It's one of you or one
Speaker 2: of the people who heard on YouTube emailed me I
Speaker 2: quoted from had been a mosaic that and Susanna made
Speaker 2: a comment which I responded at. Certain things in the
Speaker 2: Torah incorporate UH activities that were in the general population.
Speaker 2: And someone wanted to know what was this held by
Speaker 2: other rebon nime. Is this a radical thing? At first?
Speaker 2: I don't think it's radical at all, even from an
Speaker 2: academics perspective, if we find any examples of Barriechlera's articles others.
Speaker 2: But the Rambam himself mentions this about sacrifices. But leaving
Speaker 2: that aside, I want to show you a book. It's called.
Speaker 1: Mbam.
Speaker 2: Two volumes came out last year in this year, and
Speaker 2: also one volume of the Revolver and a Rambam's uh
Speaker 2: introduction to Agada. It's that it's a by a man
Speaker 2: named Mosha Mymone, who happens to be the grandson of
Speaker 2: Raubselim and Mymon of Seattle. He is an incredible person.
Speaker 2: He's a friend of mine, but he's incredible. He's a
Speaker 2: Lakewood guy, learned in brisk but then he taught himself Arabic.
Speaker 2: And what you have here is a new translation of
Speaker 2: the two volumes. Look how thick it is. This is
Speaker 2: volume on Schmos. We only have Umbracious and Schmos two
Speaker 2: volumes full with notes. I mean he lives in mounds
Speaker 2: and he lives in a Lakewood, teaches in Munsey. But
Speaker 2: this is full of notes, academic notes, Torah notes what
Speaker 2: a combination. He should win an award for these two volumes.
Speaker 2: These are the things that you'll be reading in one
Speaker 2: hundred years. It's it's such an important contribution to scholarship.
Speaker 2: And actually it's a beautiful volume too. I don't know
Speaker 2: if you could see it has a picture on the
Speaker 2: front here it's beautiful of Revolver and Romo's signature. The
Speaker 2: publisher is the same one who put out the Safer
Speaker 2: Worth studying together. And if you look in volume two
Speaker 2: on abracious volume one, page three point fifty four, Arambam
Speaker 2: mentions how yebum liberate marriage is something that came before
Speaker 2: the Torah. And then it says alf a Fishhimi Mitstanatara
Speaker 2: hi am min hugmy bay kid he shiro topia mitsu
Speaker 2: Rambam says this that the Torah incorporated things that came
Speaker 2: from before matan Tora. So you and and and as
Speaker 2: his his method kadarkoh Kodesh, I should say, Rabbi MyMoon
Speaker 2: has a long, long note giving all sorts of examples
Speaker 2: of it. The book actually appears with the approbations from
Speaker 2: both Rabbi Shelat and Rabbi Masus in addition to other people,
Speaker 2: I have two more things I want to share with
Speaker 2: You're actually one more thing. And this goes back to
Speaker 2: the At the end of class, Mel asked a good
Speaker 2: question if we recall I had said that, Uh, I
Speaker 2: spoke about how there's a dispute in atomud in masakasuka.
Speaker 2: Why do we dwell in the sokka? Is it because
Speaker 2: we dwelled in sukkot actually literally tabernacles or the onea
Speaker 2: covil the clouds of gory? And I said, mentioned it's
Speaker 2: a it's a dispute in the Talmud and the chochron
Speaker 2: when the cho gives this, gives his ruling, the chochron
Speaker 2: adopts in the Chochanara that it's because of the oneakavode
Speaker 2: and diest and ram Mazous mentions that Poskins. So I wrote,
Speaker 2: what do you mean, chocarne Hoskins, Why is this at
Speaker 2: all relevant? Uh? He gives he offers an explanation, but
Speaker 2: it's not soak. Andazus said, well, technically, you're right, it's
Speaker 2: not soak. However, we need to know it because you
Speaker 2: have a kavana when you sit in the sokka. And
Speaker 2: I said, well, I I just threw out there, like,
Speaker 2: I guess this is for cabalistic reasons, and mil in
Speaker 2: the comments said no, not just for cabalistic reasons, and
Speaker 2: then I replied, but I think, I think that's what
Speaker 2: the kafa Chai mentioned. So I looked at the Kafa
Speaker 2: Kai and the Kavachim does speak about cabalistic nihud, but
Speaker 2: the Kavachaiam does not mention. But the kava Chiam this
Speaker 2: is in tough he uh, he's quite apart from that.
Speaker 2: He says you have to have kavanna thinking about why
Speaker 2: you're in the sokka, that it's a naneha kavode. And
Speaker 2: I was thinking about this uh during the week because
Speaker 2: it didn't really make sense to me. Why when every
Speaker 2: other mitzvah do I do? We have tamaya mitzvoh the
Speaker 2: reasons for the commandments, but we don't think about them
Speaker 2: with small means. You do the mitzer for the sake
Speaker 2: of the mitzvah. That's where a Haram of elusion taught us.
Speaker 2: So where else do you have this notion that when
Speaker 2: you do the mitzvah, like we observe Shabis, we observe
Speaker 2: it because this reason or we do it. We mention it.
Speaker 2: But that's the Mitzvah's not totally, as we say, not
Speaker 2: dependent on it all the other things we do. It's
Speaker 2: kavana means not the kavana of the reason. The kavana
Speaker 2: is the intention to do it. Well, Ah, I was
Speaker 2: pondering this and not coming up with any good answers
Speaker 2: or by Mortorchai. Well, I think at the end when
Speaker 2: we finished, and I don't know seven a classes, we
Speaker 2: should have like all the pictures of all these people
Speaker 2: we got rebby Mordchai, we have a we have roving
Speaker 2: from Paris. We have a whole group of Robert you
Speaker 2: know them all but by first name. So maybe we'll
Speaker 2: show their pictures if they're willing. Uh rebbi h Rabbi
Speaker 2: Mortchai pointed out something amazing which I want to share
Speaker 2: with you, which I did not know, and it's in
Speaker 2: the bach the by Scottish of Reviewal Circus. If you
Speaker 2: look in Jokos Soka tough for that. Hey, that's where
Speaker 2: the gets it. Where the tour says you focus on
Speaker 2: the covode and uh the box says, as follows, why
Speaker 2: does the tour tell us this? Again? He has the
Speaker 2: question I had, and the box says that Socca is
Speaker 2: an exception.
Speaker 1: Soukka.
Speaker 2: You need to focus, according to the tour, on the reason.
Speaker 2: Why Why does he say this? Because the plus says
Speaker 2: lemannie doudem so that everyone will know and therefore everyone
Speaker 2: knows what the kavana of the mitzvah uh. And then
Speaker 2: he says, there's two other examples, the box says, and
Speaker 2: which he quotes from the the tour. The tour gives
Speaker 2: the reason. The tour tells us in jos sitsus in
Speaker 2: se mares. The tour tells us that uh. He says,
Speaker 2: you should have kavana when you wear it, that God
Speaker 2: told us to wear it. Condation news Carco missus off
Speaker 2: that we should remember all the mitzvahs and also the
Speaker 2: in host fillin the uh. The show the tour says, uh,
Speaker 2: I don't recall if the mentions this as well, But
Speaker 2: the tour says, as well, he gives the reason when
Speaker 2: you wear it, uh, what you're supposed to have thinking
Speaker 2: what the coven is supposed to be. So the Bach explains, Oh,
Speaker 2: and why why does the bach explain why are these
Speaker 2: separate uh citizens film? Because again, look at citsus, the
Speaker 2: box tells us uh because and he says he doesn't
Speaker 2: do it with any other mitzvahs, where you don't have
Speaker 2: to have a special, separate kavana. Just have the mitzvah
Speaker 2: and do that. Because it says by cisus lamont is caru,
Speaker 2: we all know la month is carew as we say it.
Speaker 2: You should remember it that that implies not just to
Speaker 2: do it, but to have another intention. And what does
Speaker 2: it say, it's fillin la monte. So the tour actually
Speaker 2: says that the Bach actually says that Suka fill in
Speaker 2: and sitsus are exceptions in that the tom the understanding
Speaker 2: of the commandment is tied in to the mitzvah like
Speaker 2: we don't have with other mitzvots. Incidentally, one more point
Speaker 2: which in the new Majunia Shalim edition it points out interestingly,
Speaker 2: it's a bit of a problem why Rabelzer says that
Speaker 2: it's ananea cover to Rebiya Kiva says it's actual, because
Speaker 2: if you look in the halahak midrash, the names are reversed,
Speaker 2: and it seems that other people have the names reversed,
Speaker 2: perhaps even in the Talmud. So it's and because normally
Speaker 2: we would assume we'd go through bikiva. So anyone is
Speaker 2: interested in exploring it more, you can look that up. Oh,
Speaker 2: I do see one more thing I want to point
Speaker 2: out to you. Uh, We're gonna well, this ties right
Speaker 2: into what we're going to do now, because we stopped.
Speaker 2: If you recall in the middle of the letter back
Speaker 2: and forth to Rubbi Masu's about the issue of the
Speaker 2: refrigerator on shabas and secretion on nirole, which I'll do
Speaker 2: some clarification on in a second, and i'll show you.
Speaker 2: We didn't get to his reply yet. But before I
Speaker 2: do that, I just want to share something because my
Speaker 2: impressions have been over the years that does a lot
Speaker 2: has happened recently when it comes to electricity, and people
Speaker 2: are unaware of it. So I want to share a
Speaker 2: few things that maybe you don't know. The first is
Speaker 2: a couple of years ago, following came out YPU the
Speaker 2: Shabace switch. Here it is something called the Kosher switch.
Speaker 2: This came out with the approbations of some really leading rabbis.
Speaker 2: You can go to the website and see all about it.
Speaker 2: This guy worked a number of years on it put
Speaker 2: a lot of money in and it would enable you
Speaker 2: You can still buy it, but because the great Rabbis
Speaker 2: didn't go along with it, no one's going to It
Speaker 2: would enable you to turn lights on on shabis. The
Speaker 2: way it works is that like let's say if you
Speaker 2: opened your door and that maybe sometime during the day
Speaker 2: a wind would come in and turn on the light.
Speaker 2: So that would be fine because you're not there's no gruma,
Speaker 2: you're not said anything up. The technology here is that
Speaker 2: every second, like thousands of things are going back and
Speaker 2: forth and by and it's the same thing by you
Speaker 2: opening it up, there's no guarantee that will turn on
Speaker 2: the light. But since millions of things are happening in
Speaker 2: a second and the light usually will go on within
Speaker 2: a second or two, and so this seemed to be
Speaker 2: a way where you could open the turn on the
Speaker 2: light on shoppis. And although the ruling of the big
Speaker 2: rabbis was that it's a grama and they wouldn't allow it.
Speaker 2: You can look on the website here you can see
Speaker 2: a lot of big rabbis who supported it. They all
Speaker 2: then had to retract. You can even see lectures on it.
Speaker 2: Videos here. Let me show you what. This is a
Speaker 2: well known post sake in America in New York before
Speaker 2: he was forced to retract or was convinced. Listen what
Speaker 2: he says. This would have changed the way we live.
Speaker 5: I've seen the coast of switch that which was produced
Speaker 5: by Ramanasha Colatte, read the counters and all the details
Speaker 5: which is mentioned in the counterest. The switch has been demonstrated.
Speaker 5: It's clear this is not a Gromas Shabis, there's no
Speaker 5: question of any miloha being done by using that switch
Speaker 5: in Masada Cheney. I recommend that anyone asks their own
Speaker 5: love to find out whether it is within the spirit
Speaker 5: of Shabis, although there is no real maloja, but as
Speaker 5: you regarding the actual practical usage.
Speaker 2: In fact, my tenth grade Rebbi was even interviewed. I
Speaker 2: guess because it is by him. I listen to what
Speaker 2: he says. And then on the website there's a retraction
Speaker 2: that here my tenth grade rebbe, after having observed the
Speaker 2: way in which it works. It's dynamic. It seems, in
Speaker 2: my humble opinion that al pi aloch is completely permissible. Uh.
Speaker 2: And then he goes on so that didn't take off. However,
Speaker 2: there is something else if you don't know about and
Speaker 2: you can read about it on Wikipedia. The all about
Speaker 2: the kosher switch. There's an another item that is permissible.
Speaker 2: It even comes with an ou on it. If you're
Speaker 2: wondering the ou. They don't only give ashkoka, they give
Speaker 2: as at least a couple of letters. Not everyone knows
Speaker 2: about it, but there's a way to have lamps on
Speaker 2: on shabas. I travel with a special light that I use.
Speaker 2: I can turn it on and off on shabis. Uh.
Speaker 2: I bring it to the hotel. I bring it to Europe.
Speaker 2: In an Morocco trip, I was talking about it and
Speaker 2: no one believed me, but someone on the bus actually
Speaker 2: had it with them. So I want to show you
Speaker 2: something now. And this is this is one hundred percent mutter.
Speaker 2: If you've never seen it, it will change your life.
Speaker 2: You could have a nightlight on shabis, you could have
Speaker 2: other things. It's called the shahbulb. Well, here's the video
Speaker 2: of it. That's right, old baum, and you can get
Speaker 2: it all the Steign stores. Here you go, let's play it.
Speaker 3: Two kinds of people own shabas, those who can't read
Speaker 3: and a spikee. Some creative but dangerouslutions.
Speaker 1: There are those who can't sleep.
Speaker 3: Introducing Shobal, the kosher solution to all shabast lighting problems,
Speaker 3: be it too much or too little light, as you
Speaker 3: slide the lever, tiny covers, slide over the led lights
Speaker 3: inside the ball, cutting edge technology meets out of the
Speaker 3: box thinking and the only ball you can actually adjust
Speaker 3: on shoppers shove for shab lighting solutions.
Speaker 2: So that is no different than the item that became popular.
Speaker 2: Where are they called that thing you turned the uh?
Speaker 2: I forgot what they called it. This is the light
Speaker 2: doesn't go off, it just you close it and open it.
Speaker 2: And this can plug into any of your It's just
Speaker 2: the ball. It's a regular ball. So the idea that
Speaker 2: you can't turn your bulbs on and off, now you
Speaker 2: can turn bulbs on and off. And this has been
Speaker 2: accepted by everyone. Even the satmar have it. But surprise
Speaker 2: when I tell people about it on my trips and
Speaker 2: they still have never heard of it. The Shabbol dot com.
Speaker 2: Let us now move to the safer, more interesting things.
Speaker 2: As always, someone emailed me because I'm always saying interesting things.
Speaker 2: Have we ever had a class that didn't have interesting things?
Speaker 2: I hope not, because then what's the point of coming
Speaker 2: out on a Monday night at age thirty. If it's
Speaker 2: not going to be interesting, I hope at least the
Speaker 2: Jacob Neusner, who wrote like ten books a year, and
Speaker 2: he was always criticized. How can you write so much?
Speaker 2: He said, if I say even one new thing in
Speaker 2: a book, it could be a three into page book.
Speaker 2: That makes it worth it. I don't. I won't go
Speaker 2: that far. But if we say one or two new things,
Speaker 2: then it's worth it. We are in the middle of
Speaker 2: the letter to Rabbi Mazou's. I forgot, incidentally that in
Speaker 2: the last letter, right at the end, I sent him
Speaker 2: something from Rabbi Goren, which I think you'd appreciate it.
Speaker 2: Because Rabbi Mazou's writes that Yeshiva students should go on
Speaker 2: to Yulim. You shouldn't be so pious and say, well,
Speaker 2: I'm not going to go on to to U. I'm
Speaker 2: gonna stay in learning. My son, by the way, they
Speaker 2: can go on to Yulim now, so he's in the
Speaker 2: go on. And if he told me, I mean he
Speaker 2: tells me. He goes to sleep early. He guys, getting
Speaker 2: up at like five thirty or six am every morning
Speaker 2: to Kraser to review and all that. If he said
Speaker 2: I'm staying because I want to learn, it would be
Speaker 2: a mistake. And when Rabbi Mazou said that, I sent
Speaker 2: him what appears in Rev. Goren's autobiography. He tells us
Speaker 2: the following story that when he was young, he was
Speaker 2: with Roff Cook and he was with him. They were
Speaker 2: Hara carmel, and he took a gamara with them, and
Speaker 2: he was sitting and he was learning or if Goran
Speaker 2: used to do a ten block day, and Ruff Cook
Speaker 2: came into the woods where they were, he saw with
Speaker 2: the gamorah, and he took the gamara from him, and
Speaker 2: he says, I'm gonna tell you a story. He says
Speaker 2: Whereff Cook says, when I was a young rabbi, I
Speaker 2: went on vacation for a month. The city I guess
Speaker 2: there was Bise where that he was a city rouv.
Speaker 2: In two places, Zimil and Boyce, they gave him a
Speaker 2: month off, like we give our rabbis a month off.
Speaker 2: And in one of the relaxation places in Lithuania, he says,
Speaker 2: I was sitting in the forest and I had a
Speaker 2: gamar in my hand, and suddenly an old rabbi he
Speaker 2: doesn't say which who his name came to me. He
Speaker 2: is a godobatura and you're a chimayim. And he took
Speaker 2: the gamar away from me. And he says, this is gizl.
Speaker 2: This is thievery, me thiever gamara. And ruff Cook says,
Speaker 2: what did I do? Who'd I steal? Why is it thievery?
Speaker 2: And the rabbi said to him the other rabbi, he says,
Speaker 2: I could tell by looking at you that you're a
Speaker 2: young rabbi and you certainly receive a salary from your
Speaker 2: city to be a rev. Now Here you are in
Speaker 2: a place of relaxation for an entire month, you're also
Speaker 2: getting a salary. Now, why are you getting a salary?
Speaker 2: The rabbi center of Cook. You're not serving the people,
Speaker 2: you're not even in the city, so why should you
Speaker 2: get a salary for this month? And he says the
Speaker 2: answer is that the people know that you work hard
Speaker 2: for eleven months, but you need to have a time
Speaker 2: to relax. They understand that, and therefore they pay for
Speaker 2: you to come for a month to relax. If you're
Speaker 2: sitting here learning tomorrow the same way you did during
Speaker 2: the year, you're not relaxing and you're not getting their
Speaker 2: money's worth. So he's not saying don't learn, but you
Speaker 2: shouldn't be doing the same hard sadarium of Rabbi Parnas
Speaker 2: when I was in high school, said that that's when
Speaker 2: like when he was not in a regular satyor he
Speaker 2: learned to skim alitara, things like that. But you shouldn't
Speaker 2: be doing the regular learning because the community is not
Speaker 2: paying you to have vacation to they're paying you to
Speaker 2: relax somewhat. So I sent that to him. We were
Speaker 2: in the middle of the letter. If you recall, I'll
Speaker 2: give you the page number here again for those following along,
Speaker 2: you can still buy the book if anyone wants to.
Speaker 2: It's Simon Koff Mambete, page three oh nine. Well that's
Speaker 2: the response mine I had written to Rabbi Mazou says,
Speaker 2: what about if you forget to turn off the U
Speaker 2: turn off the light in the fridge when I say
Speaker 2: turn off the light, you can also if you wish, uh,
Speaker 2: I want to show you another item if I can
Speaker 2: get on my screen here for a second, hmm, oh, here,
Speaker 2: you can buy this item if you want to keep
Speaker 2: a light in your refrigerator up, snow wrung book rum thing.
Speaker 2: I'll show you that later. It's called the Shabis switch.
Speaker 2: It's you say, I bought it six years or five
Speaker 2: years ago, almost six years ago. You just you put
Speaker 2: it in the refrigerator in every year of Shabas or Thursday.
Speaker 2: It's I've never forgotten. You just slide it. You don't
Speaker 2: have to take out the light, and back and forth.
Speaker 2: It says currently unavailable. I assume you can still get it.
Speaker 2: They were sent to me from Passaic, so they probably
Speaker 2: still have it at the Staring store there. The question was, though,
Speaker 2: what do you do with the if it's all? If
Speaker 2: you forget to turn it off? And I mentioned it.
Speaker 2: Ramamazous said, you have a cutdown below the age of
Speaker 2: Renoch Minder And I said, maybe six years old. Actually
Speaker 2: I don't think that's correct. I think six is already Reno.
Speaker 2: I think Reno maybe four years old, I think would be.
Speaker 2: But then I quoted Rubby a body who well explained,
Speaker 2: and here's our or rub By a body. He showed
Speaker 2: his pictures before here. He is from Lakewood, very original,
Speaker 2: and he had a different perspective. He thought for reasons,
Speaker 2: I explained and I'll say again that you could just
Speaker 2: open and close it. You know, people, oh, they look
Speaker 2: at rubbaia body sometimes and they think he has these
Speaker 2: far out sachin. But I can tell you from studying
Speaker 2: all of his writings that it only seems far out
Speaker 2: because of the I guess the environment has moved in
Speaker 2: a certain direction. But everything he says is actually based
Speaker 2: on hawka, not always based on the accepted hawka, but
Speaker 2: it's nothing's made up. And sometimes it reminds me almost
Speaker 2: when Raimsolvcha wrote at the end of one of his articles,
Speaker 2: not rupture reconstruction a different article. Then until he learned
Speaker 2: your adaya in Smigra, he had no clue. I mean,
Speaker 2: when he earned your day, he learned things like you
Speaker 2: can serve cold cuts on a dairy plate, something which
Speaker 2: of course everyone knows you can't. But of course that's
Speaker 2: I mentioned this already before. But the disagrees h. So
Speaker 2: that's what's interesting about Rabbai Abadhi. Then you have to
Speaker 2: start asking, well, well, how come we moved in a
Speaker 2: different direction, And we'll see in this case immediately why.
Speaker 2: But I just want to give you another example, because
Speaker 2: his kostros views, of course are the most interesting. And
Speaker 2: now we're coming on paysack. If you just go to
Speaker 2: the website of his kids, you can see that they
Speaker 2: have a paysack list and they tell you what you
Speaker 2: can buy on pay soach without special ashkokhas or anything.
Speaker 2: But everyone always points out, well, kalem, the kalem that
Speaker 2: you can't you know, it could be cooked on a
Speaker 2: non Kosher KLi. And when you learn yoidea, actually you
Speaker 2: learn that it's not so clear. And on the contrary,
Speaker 2: there's a principle of stomp khal and yomam that you
Speaker 2: assume that a u tend so from a non Jew,
Speaker 2: from anyone hasn't been used in the last twenty four hours.
Speaker 2: Now there's a dispute whether that applies to industrial or not.
Speaker 2: But I want to read you something just to show
Speaker 2: you how he's not out of left field. And all
Speaker 2: these people say like like if if a non Jew
Speaker 2: made something in his house and in his pot, everyone
Speaker 2: would assume, well, you can't eat it, because even if
Speaker 2: it's kosher, it's cooked by a non Jewish pot. Reach
Speaker 2: is just something here. This isn't a class incostros, But
Speaker 2: I just it's in your adaya. Simon couvrete sif kuttandala.
Speaker 2: And this is the tas quoting the taurusatas of the Rama,
Speaker 2: And I'll read it to you in Hebrew Hamino lajakel
Speaker 2: we no sem dvarium hakalahem. The practice is to be
Speaker 2: lenient and to buy from non Jews things that they
Speaker 2: cook in their own pots, something which everyone knows, knows
Speaker 2: and quotes. You can't do She ain't by me from
Speaker 2: bisholakum bishegilium because it's not Uh, there's no bishegolium here. Why,
Speaker 2: oh well, vestam clay and ain'tomam there. We assume that
Speaker 2: they haven't you unless we know. We assume they haven't
Speaker 2: used the pots in the last twenty four hours. AfLIA
Speaker 2: to know, Saint Tom, we've got a rilla, even know rilla.
Speaker 2: It's we assume that it's it's forbidden. What does that mean? Rachrilla?
Speaker 2: That means you can't tell them to do it, You
Speaker 2: can't order from them. What does he say? Mikoma com
Speaker 2: w washed the street on a cane of arilla. The
Speaker 2: Rama says, when you buy it, that's not rila. In
Speaker 2: other words, you're not ordering it, you're not asking the
Speaker 2: person to make it. He makes it, and then you're
Speaker 2: walking down the street and you see it and then
Speaker 2: you buy it. That's already the dav Od b Dieva
Speaker 2: means after the fact ray noahgame hit or pol Krako.
Speaker 2: He says, therefore, the min hug in Krako, that's where
Speaker 2: the rama it was. You can go see his gever
Speaker 2: shouldn't have He says, Lek knows how goziem show Mayam
Speaker 2: shaimavashlimagoium that the minnug here in Krako is to buy
Speaker 2: these nuts of water nuts whatever that is that the
Speaker 2: non jewice cook oh shardzvarin so Ramah tells you that
Speaker 2: they would buy stuff that's uh, was made to cook
Speaker 2: the way they make these nuts on the street in Manhattan,
Speaker 2: something like that.
Speaker 1: Uh.
Speaker 2: And he says it's not h. You can assume it's not.
Speaker 2: The pot hasn't been used with tarfus in the last
Speaker 2: twenty four hours and the ramud didn't make it. So
Speaker 2: when you see all these sucking from of a body
Speaker 2: that rely on the the ingredients and you say Kaylee
Speaker 2: and Kaylee mah, I mean it's uh, he has sources,
Speaker 2: take my word for it. He knows halaha better than
Speaker 2: almost anyone today because he's not a brisker. He spent
Speaker 2: his entire life, even in Lakewood, only on helahala Issa.
Speaker 2: That's how he became the post take of the la
Speaker 2: with Hiva precisely because he doesn't do hakiras and he's
Speaker 2: not a roshaeshiva. He's allahala Now. So Ravabadi said, ask
Speaker 2: your ocal worth axtrabie if you rely on it. But
Speaker 2: he said, you could close the open and close the freezer.
Speaker 2: And I said, and he says, because it's an example
Speaker 2: of we called cicurational nicole. And someone asked, correctly, well,
Speaker 2: why is that thatsicurat that you don't benefit from You
Speaker 2: are benefiting from it, because even if you don't want
Speaker 2: the light, the light's there. I Ravabodi does thinks that
Speaker 2: if you don't want it, then it's not really I
Speaker 2: looked into this. It could be that this depends on it.
Speaker 2: There's a dispute. You have something called sicuration irs uh
Speaker 2: cicratio that you don't care about. And some people distinguish
Speaker 2: between a secretion that you don't care about, which would
Speaker 2: be the case of the light versus the and but
Speaker 2: you are benefiting from the light. But others say no,
Speaker 2: there's no distinction. So you can look into that if
Speaker 2: you want. It's uh, I don't want to spend any
Speaker 2: more time, and I'll just tell you what rabbi and
Speaker 2: he relied on the aura, as we saw the aura
Speaker 2: who holds not just the our other sources as well,
Speaker 2: that but mostly the aura. That it's a secretion is
Speaker 2: m Rabbi Mazou's replies that Ravidio Safe, who also mentions
Speaker 2: this idea, rejects it that we don't rely on the aura,
Speaker 2: and and he says that even my head to open
Speaker 2: the refrigerator with the the young person, he says, people
Speaker 2: came and they attacked me for it, but then I
Speaker 2: found there a vadios if agrees with me, so you
Speaker 2: can ask your local rabbi. Although this has goes back
Speaker 2: to the issue of the importance of the ach. The
Speaker 2: Nassen Rome says that secretion you can rely on an
Speaker 2: air force. Generally we don't use it, but if you
Speaker 2: forget to turn your light on body says you can
Speaker 2: open it, open and close it, relying on that, and
Speaker 2: he also he gives some other reasons as well. He
Speaker 2: says it's called a normal way of turning on the light.
Speaker 2: He gives a couple other reasons, but it's still is radical.
Speaker 2: I don't know of any other post take who who
Speaker 2: holds this, but it's completely based on the sources. Now,
Speaker 2: the next question I asked Rabbi Mazus, it's really the last.
Speaker 2: It's a long one, but it's the last one is
Speaker 2: as follows. It is with kostrous of birds, and I'm
Speaker 2: just gonna give you a brief summary. Anyone interested in
Speaker 2: the topic. H Rabbi Kelman has been getting all the
Speaker 2: great people. Uh this last year, Rabbi Ari z Ivatovski
Speaker 2: gave a class on Thanksgiving on turkey. Why can we
Speaker 2: eat turkey? Who says it's kosher? I mean it comes
Speaker 2: from the New World. It's not like there's a tradition.
Speaker 2: And the halaha is according to that you need a
Speaker 2: tradition because the guitara tells you what you can eat.
Speaker 2: But the problem is we're not sure really what all
Speaker 2: these birds are in the Tower Art school doesn't even
Speaker 2: translate them. So the idea is that we don't eat
Speaker 2: unless we have a tradition. And you could hear the
Speaker 2: whole class by Rabbi Zivatovski. What I just focused on
Speaker 2: a little thing. Today we have how many five six
Speaker 2: types of birds we eat? And yet there used to
Speaker 2: be a lot more, and it's not so long ago.
Speaker 2: Take a look at this what I'm gonna show you now.
Speaker 2: In the nineteenth century, the rabbi the shot in Lavorno.
Speaker 2: His name was yit Mayrakain. He wrote a safer called Zivrekohen.
Speaker 2: I believe it's eighteen eighteen thirty two. Yeah, and with
Speaker 2: all the walls of schwitza. But at the beginning of
Speaker 2: the safer he has pictures. Here, here's where's the pictures?
Speaker 2: Really the pictures are. Originally he looked like this, Hold
Speaker 2: I'm black and white. But in some no, hold on,
Speaker 2: you can see it better. This is how it looks.
Speaker 2: But in some editions of the book it was colored in.
Speaker 2: So it's it's beautiful with the color. And here you
Speaker 2: even have some names. But take a look here, so
Speaker 2: he has he gives thirty different birds that were eating
Speaker 2: in Italy, thirty and he even gives you the name,
Speaker 2: and he and gives you the numbers, and then he
Speaker 2: gives you the names. So, for instance, look at number
Speaker 2: one it's a Hebrew the book except for at the
Speaker 2: beginning number one. So whereas this is one, it's on
Speaker 2: the angle, and in the safer, it's not turned on
Speaker 2: this way, it's it's right side up. I don't know
Speaker 2: why in the ozma they changed it. Here you have
Speaker 2: I don't know how pronounced it. It's fagiano. Its pheasant.
Speaker 2: So here's a show you the pheasant. Number one, that's
Speaker 2: a pheasant, or give you in color, where's the color pheasant? Here?
Speaker 2: Here that's a pheasant. And then we have all these
Speaker 2: other birds that you can go through the list if
Speaker 2: the in the copy on oltzer Hachma. Fortunately they they
Speaker 2: have the English. I think it's English. Here there, Yeah,
Speaker 2: partridge three is partridge. We don't need partridges. Let's see
Speaker 2: what a partridge looks like. So here there's a partridge. Now,
Speaker 2: all these thirty birds were eaten in Livorno. And that's
Speaker 2: a masoura. And the whole talk of Rabbi Zatovski is
Speaker 2: trying to find these massras because pheasant was a problem asant,
Speaker 2: they says, But who says the peasant we have is
Speaker 2: the same pheasant they had in Europe. You can't just
Speaker 2: rely on the names. So Rabbi Zaviatovski and Ari green
Speaker 2: Span they brought the pheasant to Rev. Joseph kaf and
Speaker 2: he's testified, Yes, this course is kosher. We ate it
Speaker 2: in Yemen and they they they checked it in front
Speaker 2: of him, and he wrote a letter. And then he
Speaker 2: shows a picture of her by Tendler. Uh, you know
Speaker 2: eating it. They served it at the feast. Uh Re
Speaker 2: Schachter holds pheasants kosher. How can you not hold it's kosher.
Speaker 2: The rabbi of my show, uh, Rabbi Spivac used to
Speaker 2: just teach srita yu and he did a pheasant. He
Speaker 2: told me he would check the pheasant for me if
Speaker 2: I wanted it. But my wife she doesn't have to
Speaker 2: clean the hell thing out, So forget that.
Speaker 3: Uh.
Speaker 2: But you My question, Turlie Mazou's, is well, then can
Speaker 2: we rely on these?
Speaker 5: Uh?
Speaker 2: This list here, we have the pictures, we have the name,
Speaker 2: it's the massra they et it. Can we eat it now?
Speaker 2: Aris if Atofski his' point is that he says, well,
Speaker 2: you can't rely on pictures, and you can only you
Speaker 2: have to have an actual oral tradition. So you have
Speaker 2: to find the old show from Morocco or from Aiden
Speaker 2: or anything like that, and uh Reman Mazous doesn't say
Speaker 2: that Remimsous. Well, I'll tell you what Rema Mazou says
Speaker 2: that if this, if these two move note are known,
Speaker 2: that if you look at it, you could see this
Speaker 2: is a partridge. And of course you have the name,
Speaker 2: and then Mahabur was a you're a Jamayam f Charlie Smalleralayium.
Speaker 2: You can rely on it. It's like, for instance, if
Speaker 2: if all of a sudden, God forbid, all of us
Speaker 2: were killed by the Nazis or something, and the only
Speaker 2: people allow live or five year olds Jews, and then
Speaker 2: they all come back to Yidish kit later and they
Speaker 2: want to know can they eat a chicken? Well, there's
Speaker 2: no one to ask, because they were all children when
Speaker 2: all of us were killed. You say they couldn't eat
Speaker 2: a chicken. Of course they could eat a chicken. The
Speaker 2: chicken has the name chicken. They know chickens were eaten.
Speaker 2: It's the same chicken. You don't need. It doesn't make
Speaker 2: sense to say you only would need an o world
Speaker 2: tradition if you can establish it by pictures, by other things.
Speaker 2: And then so Ray Mazous says, you can rely on those.
Speaker 2: The ou has not accept a pheasant for reasons that
Speaker 2: we can't understand, but they did accept quail. Quail was
Speaker 2: only recently brought back. But there's other birds as well.
Speaker 2: And then Rabbi Mazou says, a few years ago there
Speaker 2: was a they did a masiba at Barilon, a feast,
Speaker 2: and they brought all these rare birds. That's why by Sivatovski,
Speaker 2: and which there's a masora and even hagavin, the locusts,
Speaker 2: the grasshoppers, and they invited me to come, and I
Speaker 2: couldn't come. I asked Rabbi Ziviatovski since he organized it.
Speaker 2: So they had swordfish, they had all sorts of interesting things.
Speaker 2: He said. He went to red Mazzoos and he asked
Speaker 2: him and he couldn't come. But this is the sort
Speaker 2: of thing he'd be interested in. So it's uh. I
Speaker 2: don't know in Israel how easy it is to get
Speaker 2: peasant if the rabbi nuts certify it. But it has
Speaker 2: the masoura. And that is again, anyone interested to take
Speaker 2: a listen to rabbis of Atowski's class on that that,
Speaker 2: Rayi Mazous says, you can rely on it. It shows
Speaker 2: you how much we've lost. Though. If one hundred and
Speaker 2: fifty years ago they were eating thirty birds in Italy,
Speaker 2: they're not even them today in Italy. They're they're like us.
Speaker 2: They were certain birds we've settled on, and that's terrible.
Speaker 2: I already quoted you or Shalmy that we're going to
Speaker 2: be called to account for all the pleasures that we
Speaker 2: are given that we don't take advantage of. If these
Speaker 2: are a kosher bird, and mess you're a vegetarian, you
Speaker 2: should be eating it. And so I give a lot
Speaker 2: of credit to Arisaviatovski for his efforts in tracking down
Speaker 2: the old chi. And but then I go on about Livorno,
Speaker 2: and I say as follows. I say that a few
Speaker 2: years ago I asked one of your students, a very
Speaker 2: nice man, raviat Erddi, he's the Rabbi of Lavorno, and
Speaker 2: he had never even heard of this safer. And then Rabbi,
Speaker 2: I say that, Rabbi did he told me something interesting? Yeah,
Speaker 2: the the great Ridau Refleim Josef David Aula is buried
Speaker 2: in Livorno. Was was buried in Livorno. Refaim Josef Doavazza
Speaker 2: they used to say about him Josef as Josef caro
Speaker 2: ad Josef him like, oh come k Yosef, none has
Speaker 2: arisenally Josef. Now they say it about Revad Josef. Before
Speaker 2: after the Sardi referred to one great rabbi as Maran,
Speaker 2: and that was Hi, mister, an unbelievable figure. Well, he died.
Speaker 2: He was living in Livorno. He died there and he
Speaker 2: was buried there. She Rabbi Jitzak niss Him was very
Speaker 2: attached to Rabbi Rida as many as Farda Kdoli were.
Speaker 2: Such an unusual interesting figure. He's a bibliographer. He his
Speaker 2: usage of tanach is just out of sight. How he
Speaker 2: knows all this? He wrote so much. He was a michel.
Speaker 2: At first he's raising money for Archie Strael. He man
Speaker 2: ends up in Italy and stays there many many years.
Speaker 2: He marries his bride from Pisa, and he lives in Livorno,
Speaker 2: and then he dies there and reminiss him convince the
Speaker 2: community to allow the new State of Israel to take
Speaker 2: the bones of the Rida and rebury him in the
Speaker 2: land of Israel. And if you go to harman Uchos,
Speaker 2: you can go they built this big caver. It was
Speaker 2: a huge funeral. It was a very big deal. By
Speaker 2: Didi said to me that the community now when it's
Speaker 2: it's a community of may five hundred Jews struggling to
Speaker 2: hold on. He says, they regret very much now that
Speaker 2: they agreed to that. Why because now you have the
Speaker 2: Kavarian tours. You have these people that go on the
Speaker 2: tours to see all the graves and the Rida. There's
Speaker 2: a few Sphardak sages who the ash Hasidim love and
Speaker 2: and one of them, but one of them is the
Speaker 2: hum Of course, because of the Bauschampto of the letter
Speaker 2: from Progressional Kit to the b the ri Da, all
Speaker 2: the Ashkenazi know the ri Da and had Rida still
Speaker 2: been buried in Livorno. It would be a stop on
Speaker 2: the Kavaran tours. All the Hasidium would come to visit
Speaker 2: Ridain and that would bring money into the community. They
Speaker 2: tried to open a little restaurant, but they get no tourists,
Speaker 2: so they can't. But if they had the Hasidium been
Speaker 2: coming every summer when things before COVID, you'd have regular
Speaker 2: groups of Hasidium they journey to these places. It would
Speaker 2: bring a lot of money into the community in the
Speaker 2: Tarren motion tours. We went there two times, and we
Speaker 2: went to Livorno. It's very nice. Then we stopped going
Speaker 2: because kosher winery opened, and although I know Rebby Killman
Speaker 2: much prefers going to the shoals the winery. They feed
Speaker 2: us lunch there and it's people like wineries, and we
Speaker 2: don't have time to do both. So we go to
Speaker 2: Pisa instead of going to Levorno, which is a fascinating place.
Speaker 2: Livorno it was a way called an Irva Ambs trail.
Speaker 2: It was the center of Tora Judaism into the nineteenth century,
Speaker 2: and it was it was. It was a port city,
Speaker 2: a fascinating place and a beautiful, interesting show. But no
Speaker 2: one goes there anymore. And then I said to but
Speaker 2: they do have Godoli Moore barried er jos Er gasfer
Speaker 2: beIN a moasaic, and I tell Rebemazous that the square
Speaker 2: in front of the show is called Piata said been
Speaker 2: a mosaic, And so he replies as follows to me
Speaker 2: that when they brought the bones of the Rida to
Speaker 2: Israel Rabia, Levine wasn't sure if he should go because
Speaker 2: he wasn't sure if it was a good thing to move,
Speaker 2: you know, moving someone's bones. Even Tara decerol is not
Speaker 2: so simple. But then he did like the go rojagra,
Speaker 2: you open up the tanach. And what did he come to?
Speaker 2: Shiramalas la David. That's referring to u Rida, you know,
Speaker 2: go into the house of God. You know, it implied
Speaker 2: to him that he should go to the funeral, and
Speaker 2: he went. And then he says, there was a question
Speaker 2: thirty eight if the bones of the Vilnagon should be
Speaker 2: brought to Israel. Some people want to bring ram Nachman's
Speaker 2: bones also, but they asked for Jim Moser Grazinski, and
Speaker 2: he opposed moving the Vilnagone. And then it says, this
Speaker 2: is what ramamo Zou says. Now after the Holocaust, they
Speaker 2: do not know exactly where the Villnagone is buried. And
Speaker 2: he says, so I saw in this book aid for
Speaker 2: emotion praeger lojaval. He says, isn't it unfortunate? Sir Mazous says,
Speaker 2: they should have brought the grave the bones of the Villainagone.
Speaker 2: This notion of the girl. Incidentally, he what Reba Mazou
Speaker 2: says is absolutely correct. I call your attention to h
Speaker 2: where is it here schne or Lyman in a post
Speaker 2: from twenty twelve, who is buried in the Vlnagones tomb?
Speaker 2: And he will he explains exactly what's going on that
Speaker 2: what is marked as the Villainagones tomb? Where is it?
Speaker 2: He says at the end, he examines all the evidence
Speaker 2: and he tells he tells you where he's buried, but
Speaker 2: not where the marker is. So Reba Mazous is correct
Speaker 2: on this. And then he says to me about Robbie
Speaker 2: Bena Mosaic, and a new book just came out published
Speaker 2: by Rabbi Zinny of Haifa. We've spoken about him translation
Speaker 2: from French from the manuscript, but he says, rebenah Mosic,
Speaker 2: his books are very important. I did I think two
Speaker 2: or three classes on into our emotion. He says that
Speaker 2: the rabbis of Aleppo, they attacked him a lot of
Speaker 2: r a nothing. They attacked him because Ben a Mosic
Speaker 2: was citing ancient sources to prove things. In fact, he
Speaker 2: even cites an ancient source to support He cites sources
Speaker 2: to support Madrassa. He cites Poliny that the Pharaohs used
Speaker 2: to like to bathe in blood as a toe cure,
Speaker 2: like their leprosies. And he ties it into the midrash
Speaker 2: that talks about the bathing in the blood of the
Speaker 2: of the Jews. So they I'm not going to say
Speaker 2: he was the nus and Sliffkan of his day. That
Speaker 2: has there been a mosaic, but he was citing all
Speaker 2: these ancient sources to help us understand passages in in
Speaker 2: the Torah, things today which are kosher one, but in
Speaker 2: Aleppo they were always extremist in Aleppo. And then he
Speaker 2: mentions that someone's working on to reissue the parish and
Speaker 2: that is the enough I think we can say uh
Speaker 2: for oh In. And he says what rober Body says
Speaker 2: that he tries to his his head there that the
Speaker 2: view that electricity is not a tower prohibition, it's a
Speaker 2: it's only rabbinic he says, Ravadio safe, this is a
Speaker 2: ps Ravadio Safe disagrees with that. So that's Simon Kuffman bays.
Speaker 2: Now where at Simam Gibble, we have a few more
Speaker 2: letters of from Maszoo's two more letters here and then
Speaker 2: we'll get one or two more. Now they're small. We
Speaker 2: went through the long ones. We're on page three ten,
Speaker 2: and we all know who Rebby Salavachik is because we're
Speaker 2: we're Ushkenazi where we're Americans, I should say, uh. And
Speaker 2: we know that he's a philosopher, he's a holarist. I'm
Speaker 2: reading Rebby massous this I sent this. This is from
Speaker 2: two thoy and twelve, his letter to me. I'm reading
Speaker 2: him all these years, since nineteen eighty nine. Not once
Speaker 2: does he ever sight of Salivachic. He's citing sit see,
Speaker 2: he's signing everyone. He's not citing of Soliveachic. How could
Speaker 2: someone like him not cite of Salivachik? So I sent
Speaker 2: him Nefa Sharov. If you want to get a sense
Speaker 2: of of Solivachikachics perspectives and ideas, nothing's better than of
Speaker 2: Reba Schachtra's first volume, Nefashov, which has mistakes he acknowledges.
Speaker 2: We're going to see a mistake that he acknowledges to
Speaker 2: me where he says he acknowledged mistakes. He did it
Speaker 2: within a year, he had to finish it within a year,
Speaker 2: and the mistakes are always when it says Shamati, that's
Speaker 2: been my experience. That is, he has things. Every when
Speaker 2: it's personal, then you can rely on it. But sometimes
Speaker 2: there's things in the legends in Yu, so he'll cite
Speaker 2: it's Shamati I heard, So who do you hear from?
Speaker 2: Doesn't mean it's reliable, and I can give you some
Speaker 2: examples perhaps where it's not reliable. But I sent Herma
Speaker 2: Mazuza of solvation Nehasarov and he says as follows to me.
Speaker 2: He writes back to me, I don't know the writings
Speaker 2: of hagon Revs. All I know is Colomun cold do fak,
Speaker 2: which is his classic Zionist uh say isha munab abadaide
Speaker 2: which is the only man of faith, and his other writings.
Speaker 2: In other words, here you have Rabbi Mazus. Granted he
Speaker 2: comes from Tunis, but he thought that Rabbi Solivachik was
Speaker 2: like a great Orthodox philosopher, like like Levinos maybe or
Speaker 2: more than Levinos, of course, because he's a tomak Hacham.
Speaker 2: But then he's a philosopher. Then he wasn't a great
Speaker 2: rosha shiva. That he wasn't a post sake, and he
Speaker 2: was a post ag although he didn't write shows and shuvos.
Speaker 2: Generally he was a post sake for bost. He was
Speaker 2: a head of law commission for the RCA. He was
Speaker 2: god Oshmagdoli and Rabbi Mazuz didn't even know that. It's
Speaker 2: almost like Red Mazuz is like these uh scholars of
Speaker 2: Jewish philosophy. Sometimes they portray Rabbi Salavachik as fundamentally a
Speaker 2: philosopher who happened to teach talmud. You know, that was
Speaker 2: just how he made his living. He uh, he taught Talmud,
Speaker 2: but really essentially he was more of a philosopher. It's
Speaker 2: not true at all. Rabby Salivaichik was folk. His major
Speaker 2: full focus was on the study of Gamara and uh
Speaker 2: Halaha and all these other things were extra and enable
Speaker 2: you to understand Tom would better. But rassolve Acuk was
Speaker 2: primarily focus on his Tom would study and I guess
Speaker 2: in the summer on his breaks, then he would focus
Speaker 2: and write about these other things. This is different in
Speaker 2: rough Cook. Roof Cook's major focus. Even if you tell
Speaker 2: me that eighty percent of his time was spent on
Speaker 2: Hallajah as a rove, his major focus, and he says
Speaker 2: it explicitly, was not on the Hawka matters. Roof Cook
Speaker 2: says that I don't have originality, much originality when it
Speaker 2: comes to hallaka. My originality is in aga, dhah and philosophy.
Speaker 2: So this is I don't know if this is the
Speaker 2: rebbei Mazous observing the Yeshiva world's portrayal of the rove
Speaker 2: as this philosopher and try to remove from him the
Speaker 2: fact that he's the greatest rosashiva of his time, as
Speaker 2: Roy Tenros says, the greatest rosashiva. So as people said,
Speaker 2: what do you mean, what about your father in law?
Speaker 2: But Rai Tenroth's point was that his father in law
Speaker 2: was great, and this is mostly seen as a postsake
Speaker 2: or solvacik as a rosha shiva. And then he says,
Speaker 2: uh in matters of how I never saw or heard
Speaker 2: of him until now. And it appears that this is
Speaker 2: a form of modern Orthodoxy Orthodoxy, a modern uh uh.
Speaker 2: Only someone who's living in a completely different world than
Speaker 2: us would not know that the love is uh is
Speaker 2: so great in those areas. And then we get a
Speaker 2: different question, and I think, uh, well, I know some
Speaker 2: of you, David Eisham, like the Susanna, will like it,
Speaker 2: and some others of you will like it. Getting back
Speaker 2: to a grammatical point, and uh, we know the ten commandments.
Speaker 2: We spoke out the ten commandments. How do you say
Speaker 2: ten commandments of Hebrew Sarah to Debra Sarah sa debros.
Speaker 2: So already we see it's not s sir, it's it's
Speaker 2: it's masculine. So the question is, uh what? First of all,
Speaker 2: what what's this word? A debrot? Pull up something here?
Speaker 2: You're gonna have to show you. Uh is it if
Speaker 2: we say ha debrou? Then uh? Why is it is that? Say?
Speaker 2: Is that feminine?
Speaker 3: Is that?
Speaker 2: Hold on, I'll get you to post what I want
Speaker 2: to show you in a minute. Then if it's feminine,
Speaker 2: why is it sarahs what I had text? Email? Not
Speaker 2: email what I had mailed? And this will be the last. Well,
Speaker 2: actually we started a two minutes later, so we can
Speaker 2: go on. I I asked for my mazusas follows. Is
Speaker 2: it really correct that we refer to it as the
Speaker 2: as sarata debro? Maybe it should be hold on, let's
Speaker 2: see where my page is here. No, I'm gonna have
Speaker 2: to maybe here it is. Oh yes, maybe it should
Speaker 2: be like who says it's a Sarah ta de bro?
Speaker 2: And what would be there if it's sta'var, then would
Speaker 2: that be debro I wrote a proof. It's not my proof.
Speaker 2: What I'm gonna show you now I saw and believe
Speaker 2: it or not. In the Journal of Biblical Literature years ago.
Speaker 2: It's not exactly your regular nighttime reading, and but Journal
Speaker 2: of Biblical Literature an article by Robert Gordis. Robert Gordis,
Speaker 2: who's a great scholar of Tanach and taught for many
Speaker 2: years in the seminary before that, was a concerner, acting
Speaker 2: conservative rabbi. He wrote the standard work on creative so
Speaker 2: he wrote an article on general Biblica. Sure his grandson
Speaker 2: is a bit of a not a bit. He's a
Speaker 2: real public intellectual. Daniel Gordis, if you know Daniel Gordis
Speaker 2: who he's involved with tikva also, and he's written a
Speaker 2: book on big you know, he wrote a couple of
Speaker 2: years ago a requiem for Conservative Judaism. He comes from Royalty,
Speaker 2: you know, the Gordis family, and his father's a Rabic
Speaker 2: serve rabbi. And basically he's explaining why he's transferred his
Speaker 2: allegiance to Orthodox even though maybe theologically he's not Orthodox,
Speaker 2: but there's no future in the conservative movement, and Robert
Speaker 2: Gordis himself, at the end of his life, I think
Speaker 2: it was his last essay, said that we failed because
Speaker 2: we never make made demands. We assumed that if you
Speaker 2: want to get the people, you have to lower the standards.
Speaker 2: And yet look at RaBaD. Habbad never tells people that
Speaker 2: they can drive on shabas. The fact that people drive
Speaker 2: to their showing shab is fine, they drive, but they
Speaker 2: Habbad never legitimizes it. Rabbad keeps their standards and always
Speaker 2: hoping that people move up higher and higher. Conservative Judaism
Speaker 2: thought that they would attract people by lowering the standards,
Speaker 2: and yet people are not attracted to that. People are
Speaker 2: sophisticated enough to understand their standards and maybe they don't
Speaker 2: measure up to it, but they're not that you don't
Speaker 2: need to lower standards. So Gordis acknowledge that. Well, Gordis
Speaker 2: pointed out the following I want you to look here
Speaker 2: in the makoto. It says as follows, Uh, you see
Speaker 2: where my marker is. You see the marker? Yes, it
Speaker 2: says manisht hadavar ha me cool? So what is how
Speaker 2: does this we know? Monused on?
Speaker 3: All?
Speaker 1: Right?
Speaker 2: How does this matter? Davar differ me coole? How is
Speaker 2: that it's supposedly pronounced. It's not pronounced deep rot. It
Speaker 2: has to be pronounced devar rote, manna, no minda ham
Speaker 2: we called devar rot, and then it goes on shaku
Speaker 2: on hayami dimosha. What we see from here is that
Speaker 2: in Gorda says in how is it called natoo, it
Speaker 2: says Sarah the ten words or the ten statements. So
Speaker 2: what Gorda says is that if you look at Rassal,
Speaker 2: the ten devarim become the ten de varot. And we
Speaker 2: have lots of examples where a masculine word will have
Speaker 2: a feminine ending. So I wrote, Tom's what do you
Speaker 2: make of this? And what we'll end with this? This
Speaker 2: is to be our last point. What do you make
Speaker 2: of this that really we're all making a mistake. It
Speaker 2: should it shouldn't be a Sarata deprot, It should be
Speaker 2: a Sarah devarote. And the proof is the Marilta, which
Speaker 2: it's clear that the pooral of Davar they're giving Davar
Speaker 2: with above tough ending. So should we apply the same
Speaker 2: thing to a serata debrot rebel Mazouz replies to me,
Speaker 2: he actually, we have one more thing after this. He
Speaker 2: doesn't think so. He doesn't think so, and he thinks
Speaker 2: that the root of debro is as follows, This is
Speaker 2: the sort of stuff I even looked in BDB, I
Speaker 2: couldn't find this. He thinks, the root of debro is
Speaker 2: found in where is it? The book of your Miyou
Speaker 2: this word chapter five, very unusual word at five thirteen.
Speaker 2: Look at this Pussic van naviemy the prophet shall become
Speaker 2: win de bear aimed by him, and the word is
Speaker 2: not in them. This is a I think it's pretty
Speaker 2: much unique, where instead of a davar you have or
Speaker 2: deboor you have the word debar used as a noun.
Speaker 2: And Maszous says, this, the poral of debro is de bear.
Speaker 2: It's not debra or anything like that. It can't be
Speaker 2: feminine because there would then be it wouldn't be a serah.
Speaker 2: So the poral of Sarah a debrot is this unusual
Speaker 2: word de bear. And he says, what's the and he says,
Speaker 2: we have a number of examples like this, a vote
Speaker 2: it's a feminine ending l quote and he gives other
Speaker 2: exam note and he says, for whatever reason, the word
Speaker 2: debar a word the poral is a feminine debrote, and
Speaker 2: that is the tradition and this and it's based on
Speaker 2: the authentic word debar, unlike what Gordis says that really
Speaker 2: it's all a mistake deva rote. I don't know if
Speaker 2: there's any other solution. It either has to be devote
Speaker 2: like Gordas says, or deeprote. But if it's deeprot, which
Speaker 2: we assume it is, that's the tradition. The root has
Speaker 2: to be debear. Now, go in your shoulder next time
Speaker 2: you're there, if you're going to shoulder shavice, or when
Speaker 2: you get your vaccine, and ask your local, your locle hebras,
Speaker 2: ask your okrask what's the singular of debro? We all
Speaker 2: know the bro, what's the singular and they'll say Dovar probably,
Speaker 2: or but then if it's dovar, how is debro this
Speaker 2: squirrel of dovar. That's the first question I asked him.
Speaker 2: And the final one we'll end with is you can't
Speaker 2: see my question, I'll read you his answer and then
Speaker 2: i'll explain the question. He says, the word tora is
Speaker 2: certainly a feminine word. It can't be massaculine. If if
Speaker 2: we say katra, what it means is the Torah in
Speaker 2: the Torah Katok has written this, and we will never
Speaker 2: say the tora kotave. So what's going on here? Why
Speaker 2: let me show you something? And this shows that I'm
Speaker 2: not on top of things the way I should be.
Speaker 2: But I'm gonna show you tokim here. Where are we here? Yes?
Speaker 2: So if you look in, yes, if you look in
Speaker 2: the mission in Jazeno, let me starting. It's suthing chapter
Speaker 2: twenty nine, verse twenty. And this will take us back
Speaker 2: to r. Weeder. What does the tora say? It says
Speaker 2: God will Lord will single you out from all the
Speaker 2: tries from misfortune kho alo tabrit in accordance with the
Speaker 2: sanctions of the convenent. Now look at this hakatuva, the
Speaker 2: safer ha torajase that are written in the safer hat
Speaker 2: tora haase. Maybe I recalled this pussk where it clearly
Speaker 2: says hot tora jase. So I thought that maybe sometimes
Speaker 2: Torah could be feminine. Just because I have a hay
Speaker 2: ending well, I also has a hay ending Excuse me,
Speaker 2: I think that haze refers to a safer well that
Speaker 2: you know more than I did. But I wasn't looking
Speaker 2: at it because if i'd look, you'd see Rashi. Rashi
Speaker 2: actually deals with my question. So I will show you
Speaker 2: Rashi in a second. But I'll show you. But here's
Speaker 2: the problem. So then you turn to another pussk. This
Speaker 2: is what Rashi points out. Now if you look, but
Speaker 2: thank you for that, because you're anticipating Rashi. If you
Speaker 2: look here in Pericus, what does it say here? Then
Speaker 2: it says, uh, the word will bring upon you all
Speaker 2: together diseases. I'll share low katuf which are not written
Speaker 2: the safer. So here it says safer tost feminine. And
Speaker 2: before it said safer, it says, so, which is it? Well,
Speaker 2: had I I don't even remember when I wrote the letter.
Speaker 2: I was just I didn't check. I just had it
Speaker 2: in my mind for some reason, that sometimes Tora's masculine,
Speaker 2: it's not. It's never masculine. And Rashi raises the question
Speaker 2: in Aseno, and Rashi points out and he cites both
Speaker 2: and sorry and it's so he cites both verses. Look
Speaker 2: at this verse, look at the great dik took the
Speaker 2: time meme. It says the safer, So that as we
Speaker 2: saw for Rabbi Weeder that ends. That's say what we
Speaker 2: that closes?
Speaker 3: Uh?
Speaker 2: I forget what uh? I forget the the technical English
Speaker 2: term they use. Then for someone's gonna remind me of
Speaker 2: when it it closes? The uh, the uh, the TODs what.
Speaker 1: What is it?
Speaker 2: It's disjunctive disjunctive. There you go. Disjunctive okay, disjunctive and
Speaker 2: conjunctive okay, so it ends it safe nance result. Now
Speaker 2: if you look in the other pussok here, it is
Speaker 2: exactly what's I think with Susanna who is saying it.
Speaker 2: It says haktuvaba torah disjunctive ends, so save goes together hase,
Speaker 2: So it's safah haze so that I that's not This
Speaker 2: is not mentioned in the book, but this will explain
Speaker 2: what's in the background here. Why there even would be
Speaker 2: a question? I only when I would send him on letters.
Speaker 2: I send him on these postcards. I didn't save them. Unfortunately,
Speaker 2: the longer letters I sent on my computer, I have them.
Speaker 2: So if you're ever wondering why there would be a question,
Speaker 2: know that Rashi himself raises it because Rashi understood that
Speaker 2: people would be confused.
Speaker 1: Like me.
Speaker 2: Of course, my problem is I should have looked it
Speaker 2: up and found where the verses are and then looked
Speaker 2: in Rashi, you don't have any excuses if he asked
Speaker 2: the question and the rebbie says to you, well, you know,
Speaker 2: Rashi asked that. You know, if he says, the Ramban
Speaker 2: asks it Pine Israel, but if he says Rashi asked,
Speaker 2: it's a little embarrassing. Well so I'm telling you it's
Speaker 2: a little embarrassing. But Rashi was attentive to this, that
Speaker 2: people would look at it and wonder why in one
Speaker 2: place it's it's masculine and other place is feminine. And
Speaker 2: Rashi tells us, look at the look at the Trump.
Speaker 2: The trump tells you, and that's why Trump is important. Okay,
Speaker 2: we have gone far enough. We went a little longer
Speaker 2: than usual, We started a little longer. Let me take
Speaker 2: some of the questions. We finished off. Oh, we finished
Speaker 2: off the simon. So we'll start next week the last
Speaker 2: of them. The short letters in this section from Rabbey Mazous.
Speaker 2: We'll hear from Rabbi Rosabi next week. And also, uh Robbe,
Speaker 2: it's a Kirshkovitz. I don't know if any of you
Speaker 2: know who that is. I'll explain a Kousenberger Hasted and
Speaker 2: Rabba Josef Lieberman and back to Rashmolashkenazi and then obabach Rebi,
Speaker 2: which I don't think we'll get to next week. So
Speaker 2: some of the let's get to some of the questions quickly.
Speaker 2: I know it's late. Someone's texting privately that Cole Ronson
Speaker 2: graduated from Yale, had a call him in the Yale Daily,
Speaker 2: the Oxford Uh. He clearly is very, very intelligent, and
Speaker 2: I know we'll hear more and more about him in
Speaker 2: the future. And Barak says, instead of saying alakas kamaa kama,
Speaker 2: say a fortiori, then will sound perfectly normal. I learned
Speaker 2: that word of fortyori when I was in high school,
Speaker 2: using the Sansino Talmud and Kava Homer. They would translate
Speaker 2: it as a fortiori. Abby texts that did. The Rev
Speaker 2: used to speak of Abraham, Moses, and Jacob. If you
Speaker 2: look at Ramosha Feinstein stationary, it says Moses he Ramosha
Speaker 2: wasn't so from if you look today, no one would
Speaker 2: dream of doing that. I think Ramosha Sturnbach doesn't even
Speaker 2: see Mosha. It's m o I Meisha. But Ramosha Feinstein
Speaker 2: lived before from Kite because he would sign his Moses.
Speaker 2: If it's an on the English side, it's English. So
Speaker 2: he wrote Moses. On the Hebrew he wrote Mosha. But uh,
Speaker 2: I remember Salavachik was Joseph P. Seliveachik, and that's that's
Speaker 2: the way they did it. Barra says Dolphin is competing
Speaker 2: with Jacob Newsder Yes and this year alone he's put
Speaker 2: out three or four books in two I mean twenty
Speaker 2: twenty one. We just started twenty twenty one.
Speaker 3: Uh.
Speaker 2: And Aza Reel Shiner says Dolphin contacts someone on something
Speaker 2: mart to see if they can arrange the book band
Speaker 2: so that would sell better. Uh uh. And Barry says
Speaker 2: the story about Rivarol Footner, he heard it's a famous
Speaker 2: story because apparently Rev. Garrel came back to Yu and
Speaker 2: told everyone about the story. And Mel says a slightly
Speaker 2: different story. David says, he Huda and Tamar seem to
Speaker 2: have engaged in a form of ebo, and that's what
Speaker 2: he's referring to in in the parish of revav beIN
Speaker 2: a rumbam. Mel says the corenty y Keefe Rogrill turned
Speaker 2: around to leave the room and was rebuked by Ravutner.
Speaker 2: Could be you know these stories, there's a kernel of truth,
Speaker 2: but they get changed and everything I just told you
Speaker 2: the version I heard, it could be that. And and
Speaker 2: Israel says that Raybelski was strongly a post of the
Speaker 2: Koacho switch. They bought to Schachter, and Schachtra said that
Speaker 2: the rove would never approve. And then if you listen
Speaker 2: to Robie Ilbowitz gave a seer on it in which
Speaker 2: he explained the problems. But Rev Huda Braha, he's a
Speaker 2: he's I mean, we're not talking first the greatest of
Speaker 2: the grade in rigistral, but he's a very fine post
Speaker 2: agg and Tomain Hochem or Pinzack Zabiri, these are all
Speaker 2: students of a vaud jo say. And they came out
Speaker 2: that it's permissible because it's not groma and it's never
Speaker 2: it can't take off the guy. It's no one's gonna
Speaker 2: buy it when you can't. But we have the shop bulb,
Speaker 2: so that's okay. Yes, And Jay Yellen tells us he's
Speaker 2: used it for many years, the shop bulb, and uh, yeah,
Speaker 2: you my wife has it. Two of them, you know,
Speaker 2: a double one, and it's on. It's the regular bulb.
Speaker 2: She doesn't take it out. I however, when I go on,
Speaker 2: I have one. When I go to Florida, for instance,
Speaker 2: in two weeks, I bring it with me. I just
Speaker 2: have to not forget to leave it in the hotel room.
Speaker 2: But I take it everywhere I go. It doesn't burn out.
Speaker 2: It doesn't burn out. It's it's led, and they say
Speaker 2: it has ten thousand hours, so it's gonna be a
Speaker 2: long long time. And if it burns out, yeah, you
Speaker 2: buy a new one. It's not cheap. It's like twenty
Speaker 2: five dollars. You can get an Amazon, or you can
Speaker 2: get it in Lakewood, and you can get it in
Speaker 2: all all the storm stores. Yeah, the Kosher lamp, that's
Speaker 2: the big and bulk here, and you don't get good
Speaker 2: light in the Coasher lamp. I think the Kasher lamp's
Speaker 2: just a regular bulb. This is led. It gets. It's
Speaker 2: very nice. So if you don't know what it is
Speaker 2: and you want to have like a night light or
Speaker 2: a guest room light or something, it's very good. David
Speaker 2: says the work is not an a biography, but a
Speaker 2: biographical work on Goran by Avi Rath. David. By the way, David,
Speaker 2: you're going to be made famous again by me in
Speaker 2: my next quote. Not the post's coming out now, the
Speaker 2: next one, because I'm going to return to the Reseevin
Speaker 2: issue that you did all that work for me, So
Speaker 2: we'll get back to that. But I have to differ
Speaker 2: with you here. I said it's an orbiography. You said
Speaker 2: it's a biographic work. It's actually be in the middle.
Speaker 2: Rabbi Gorin gave some twenty hours of talks on a
Speaker 2: tape recorder recording his life. Avi Rath took those tapes
Speaker 2: and turned it into a work. So I mean, it's
Speaker 2: not a biography. He's writing first person, but it's it
Speaker 2: was he Avi Rath took the material. It's a ricat
Speaker 2: Avi rat and it says on the cover, but as autobiographia.
Speaker 2: So it's a Rabbi Gorin and it's first person telling
Speaker 2: his life story, which is then written down. iPad says,
Speaker 2: can't you just tape down the switch that is triggered
Speaker 2: when the frige door is open? That but let's say
Speaker 2: you want the light during the week. So this new
Speaker 2: thing is just go back and forth back and forth,
Speaker 2: and it's not a problem. Growing up, we always we
Speaker 2: never had a light, so I never had a light.
Speaker 2: We unscrewed it. But my wife likes the lights, so
Speaker 2: I guess I could put a reminder on my Google
Speaker 2: calendar to remind me. But I always remember every Thursday
Speaker 2: when I'm cleaning out, and that way you go back
Speaker 2: and forth if you want. Mel says that mono refrigerator
Speaker 2: says a pre program shoppist mode that knows when shapas
Speaker 2: and jumped up starts and automatically disables the light. H Well,
Speaker 2: you know, I've had my refrigerator twenty years and it's
Speaker 2: falling apart and the automatic water fountain doesn't work anymore.
Speaker 2: So we got to get her. When I have some money,
Speaker 2: I'm gonna buy you a new refrigerator. And I guess
Speaker 2: i'll I should find one of those that'll be helpful.
Speaker 2: I didn't know about that. Mel. Thank you very much,
Speaker 2: and thank you very Mike Kelvin. He has the link
Speaker 2: there for Rabbi Zivatowsky's very interesting.
Speaker 3: She or.
Speaker 2: Yes and thank you yell Echo for that as well.
Speaker 2: Ge very nice. And David has posted the picture of
Speaker 2: a tis with a Partridge. I think that's from ats
Speaker 2: was from Algeria, I believe, and now says he was
Speaker 2: with us on Lavorna. We had one lunch in a show.
Speaker 2: Yes we did, and there was. It's an active community
Speaker 2: with Mignonium and Shurim. There is is about after Rome.
Speaker 2: It's the only active community because Florence is nothing really
Speaker 2: just and to Venice is nothing. The only place with
Speaker 2: Balabatim is the Lavorno. And then these are people who've
Speaker 2: been there, who came back after the war. And indeed,
Speaker 2: someone privately texts me that the critics of Nefasharov note
Speaker 2: that the greatness of a Salvacik took vort Loch and
Speaker 2: transformed them to broad philosophical insights, where Schachter took the
Speaker 2: You went the other direction, Vortach. I'm thinking, look, you're
Speaker 2: not gonna get Larry Kaplan's understanding of the Rov and
Speaker 2: halachak Man. You're not gonna get any of that from Nefasharov.
Speaker 2: You're not gonna get the philosophy of the Rev. If
Speaker 2: you're looking how he deals with Herman Cohen and all
Speaker 2: the important stuff which you do get from Nefasharov is
Speaker 2: Therov in how he relates to different holahk matters, and
Speaker 2: you get a sense of his table talk, and table
Speaker 2: talk is important, and you get a sense of his
Speaker 2: she totd in many areas. Yes, sah dvarin correct. But
Speaker 2: and so Gordis's point was that became a devarote in
Speaker 2: wash razal Ah so so'sana such a quest Professor Mosha Greenberg,
Speaker 2: and he always said the singular as debar. So then
Speaker 2: I had I known that, I wouldn't have needed to
Speaker 2: write to Rabbi Mazous and Yellen Yakov tells us that
Speaker 2: Danny Gordis was a member of his show. He's up.
Speaker 2: He comes from a house instantly which is very liberal.
Speaker 2: His father was, as I recall, on the Rabbinic board
Speaker 2: of Americans for Peace. Now my senses I've only spoken
Speaker 2: to him once or twice, is that he's like many
Speaker 2: of these other people who went to Israel and were
Speaker 2: mugged by reality and became conservative while we're there. Monocham
Speaker 2: Calendar's a number. He's another example of this. They went
Speaker 2: there peace next and left this. But at the end
Speaker 2: of the day the Palestinian showed, and it took a
Speaker 2: long time for the left to realize this. It's why
Speaker 2: there's no Labor Party anymore. The Labor Party ran Israel
Speaker 2: and they can't even they might not even the next
Speaker 2: auction even get in. It's that there's no one to
Speaker 2: make peace with. And he's Gordas Dandy Gordis is very
Speaker 2: insightful and recommended. Also, Mel says it's a recent tick
Speaker 2: for podcast with Gil and Tevy Troy, who grew up
Speaker 2: in conservat Judaism, about the failure. I read the I
Speaker 2: didn't listen to it, but I saw the description about it.
Speaker 2: David says he doesn't think Gordoys can be correct and
Speaker 2: lady or shaw me, that spells the word I've debrote
Speaker 2: with a jud That would be true that but I
Speaker 2: think Gordas might say that that could be. We don't
Speaker 2: have actual manuscripts from the days of Razal, so this
Speaker 2: is maybe the way they they put in the yud
Speaker 2: later on the twelfth century, thirteen fourteenth whatever, maybe the printer.
Speaker 2: We'd have to look at the manuscripts they rashalm me,
Speaker 2: do they all have the yud? And then you could say,
Speaker 2: who says that that's right? That could be later copyists
Speaker 2: who edit so that that was Gordis's Kriddish. I don't
Speaker 2: know if anyone else agreed with him. I just wanted
Speaker 2: to hear what Rabbi Mazou said about that riders because
Speaker 2: it struck me as as interesting. And iPad points out
Speaker 2: the choice is for people like Gordois or Troy, do
Speaker 2: you want a community of ritual commitment versus community of
Speaker 2: intellectual freedom? I and the famous thing Halivni said, the
Speaker 2: people I pray with I can't talk to, and the
Speaker 2: ones I talked to I can't pray with. I don't
Speaker 2: see it that way. I think it's it's all about
Speaker 2: the ritual, because either there's no the other communities are
Speaker 2: not serious also intellectually, it's just it's just a lifestyle
Speaker 2: of people. If you want to be a real conservative Jew,
Speaker 2: which means like you do have in places you have
Speaker 2: the Upper West Side, but it means that you're show
Speaker 2: mare Shabis and Kostras, and you you end up having
Speaker 2: to go to an Orthodox synagogue because if your kids,
Speaker 2: if you're show more Shappists, you're in a saying in
Speaker 2: Salomon Chechter, literally, none of your kids' friends will be
Speaker 2: shomer Shabis. They're bar Mitsta's will be on Shabist, they'll
Speaker 2: have parties or they're deserving trait, and they won't think
Speaker 2: anything of it. So if you are a serious conservative
Speaker 2: Jew who believes in these things, you end up having
Speaker 2: to compromise on the rites and things like that, because
Speaker 2: there are no conservative synagogues that have strong committed lay
Speaker 2: people other than like in the Upper West Side. Maybe
Speaker 2: there's a couple others, and that's so. I don't think
Speaker 2: it's versus a community of intellectual freedom. I think it's
Speaker 2: simply you want to be with sheer shabist people. David says,
Speaker 2: the Marilta writes the word Dibert with the ut. Everything
Speaker 2: you said, David could be correct. Unfortunately, I can't point
Speaker 2: this out to Robert Gordis, but the example he gave
Speaker 2: from the Malta, I showed you where it says no
Speaker 2: hold on, David, does I showed you that Makoto that's
Speaker 2: twelve one. That's the one I showed you where no
Speaker 2: this is eleven, sorry, Pussia eleven. So I don't know.
Speaker 2: It's hard to know without looking at manuscripts. Daniels Stollmann
Speaker 2: says that I thought the birds we eat are related
Speaker 2: to commercial reasons. Not caustirous. No, that's not Look if
Speaker 2: no one'd like to taste, we wouldn't. But the ou
Speaker 2: will not give ashkaka to all the ones over in
Speaker 2: the picture, and they won't give it to pheasant, not
Speaker 2: because people won't eat it, but because they say they're
Speaker 2: not kosher. We can't determine their kosher. If their koshert
Speaker 2: someone will give ashkoka to the birds are easy. Generally,
Speaker 2: all these birds, they would eat them. In Italy, we're
Speaker 2: not dealing with a giraffe or something like that where
Speaker 2: it's hard to catch. I don't know what by born
Speaker 2: means enough, Telly, if you know, you tell me. Oh
Speaker 2: you think Barvorn is for Gern? What is fair Gern?
Speaker 2: Type that in Yes, and Gordon's borbiography is available in English.
Speaker 2: Uh okay, thank you Well. Highland Park has a strong
Speaker 2: conservative Synegou where a priority we have in Jersey. Also
Speaker 2: near me in West cald where where you have conservative
Speaker 2: you were Caldwell, who are Schomer Shabbists? But most conservation
Speaker 2: shows you go to, I've been to some. You could
Speaker 2: have a thousand families and other than the rabbi and
Speaker 2: the cantor. Literally, no one is showm Shabas and truth
Speaker 2: be told. I don't want to say this out out
Speaker 2: so loud, but even the rabbi in the cantor and
Speaker 2: not shom Shabas because they drive to Shoal. I don't
Speaker 2: know if you know this. Many conservative rabbis drive to
Speaker 2: Shoal and candors drive to show also. Uh So that's
Speaker 2: that's the situation at the conservative movement. David says, no
Speaker 2: one needs Draft because it doesn't taste good. I would
Speaker 2: think it's hard to find it. Where you gonna get giraffic?
Speaker 2: Gonn get it from Africa? Bri it you think the
Speaker 2: expense you'd have to buy a baby giraffe and grow
Speaker 2: it to give the benefit of the doubt does figuring? Okay,
Speaker 2: very good everyone, Thank you. I enjoyed it. Thank you
Speaker 2: for your comments and questions. Again, look forward to seeing
Speaker 2: you all next week. And Rabbi Kellman take it away.
Speaker 4: I believe Aristovsky also have to go look on usay.
Speaker 4: It has a talk on Draft that it gave live
Speaker 4: in Toronto on a Saturday the night probably ten years ago.
Speaker 2: Yes, because people are under a misconception that you can't
Speaker 2: you don't.
Speaker 4: Know where you can't get them. It's illegal. We're going
Speaker 4: to get a draft first, Well, have you ever seen
Speaker 4: a draft? If you come when we usually wear a
Speaker 4: tourist Africa with Robert slithkin a giraffe with one kick
Speaker 4: and kill a lion. The strength of a giraffe is
Speaker 4: unbelievable and they are so tall, and so you can't
Speaker 4: get a draft. And it's illegal, but it's kosher anywhere.
Speaker 4: You can slaughter it anywhere on the neck and it's
Speaker 4: got a big neck and it's fine. But Arizcotski has
Speaker 4: a whole thing. I'll try to It should be on
Speaker 4: our website.
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