WEBVTT 1 00:00:06.120 --> 00:00:09.439 Welcome to Jewish History Uncensored with Mark Shapiro. This is 2 00:00:09.439 --> 00:00:29.760 season sixteen, episode forty one. 3 00:00:30.600 --> 00:00:34.039 I want to begin with something which is relevant to 4 00:00:34.079 --> 00:00:37.840 what we do in this class. I think I wasn't 5 00:00:38.039 --> 00:00:41.600 the subject or the object I should say, of the criticism, 6 00:00:42.039 --> 00:00:46.479 but I think it's something I thought about, and it's 7 00:00:46.479 --> 00:00:49.159 been getting a lot of talk. A number of you 8 00:00:49.240 --> 00:00:52.920 must have seen it. This is this online journal called Tablet, 9 00:00:53.600 --> 00:00:59.079 which I highly recommend everyone who's interested in intellectual things, 10 00:00:59.119 --> 00:01:02.880 not so sure as things an intellectual public, intellectual type 11 00:01:02.920 --> 00:01:06.400 of things subscribe to when you get in your inbox 12 00:01:06.480 --> 00:01:08.480 a couple of times a week. One that just came 13 00:01:08.560 --> 00:01:12.439 today and Robert alerted me to it and I saw it. 14 00:01:12.480 --> 00:01:15.760 Also was about all they do a lot about Karadi 15 00:01:16.519 --> 00:01:20.120 and Karaidi women's singers who are all over YouTube with 16 00:01:20.200 --> 00:01:22.840 hundreds of thousands of hits. At least they call themselves Karaidi, 17 00:01:22.959 --> 00:01:25.239 but it's uh they want to call themselves. Let them 18 00:01:25.239 --> 00:01:29.560 call themselves but women's singers. But this is from a guy, 19 00:01:29.680 --> 00:01:33.719 Cole Aaronson, who I don't know. He describes himself as 20 00:01:33.760 --> 00:01:36.280 coming from a non Orthodox background who then became Orthodox. 21 00:01:36.280 --> 00:01:39.359 He's now learning in heartsy owned gush. So obviously he's 22 00:01:39.400 --> 00:01:43.400 an intellectual. But he writes about how, for the sake 23 00:01:43.439 --> 00:01:46.079 of Jeury, the Orthodox should give up their private dialect. 24 00:01:46.159 --> 00:01:48.560 And he doesn't mention tor in motion, but he mentions 25 00:01:48.560 --> 00:01:51.120 why you tora. He says, if you listen to Sharim, 26 00:01:51.519 --> 00:01:54.599 it's like inside baseball. All this like on the right here. 27 00:01:55.599 --> 00:01:58.319 Although we would never use language like this, but Yeshivash 28 00:01:58.319 --> 00:02:00.920 and English. He's a great a friend of Calley's stem 29 00:02:00.959 --> 00:02:03.200 are from translation. He's a great friend of the Jews, 30 00:02:03.239 --> 00:02:06.560 and his ins are observant. So he's writing about how 31 00:02:06.879 --> 00:02:09.159 he felt he didn't understand any of this language, and 32 00:02:09.159 --> 00:02:12.199 he feels it does a great disservice. All I would 33 00:02:12.240 --> 00:02:14.840 say to that is if you listen. Obviously, I mean 34 00:02:14.879 --> 00:02:17.719 he wants people to say Abraham and Moses, not Avamosh. 35 00:02:17.759 --> 00:02:20.360 If you listen to us, we're not speaking. We don't 36 00:02:20.360 --> 00:02:23.520 say he's eating bie. We're not using this sort of 37 00:02:23.560 --> 00:02:26.360 a Yeshivish language. But we use First of all, we 38 00:02:26.439 --> 00:02:29.479 use terms, a lot of terms. This is a group 39 00:02:29.520 --> 00:02:32.439 of people with a certain knowledge. And also I think 40 00:02:32.520 --> 00:02:35.560 you know, we we say uh, he gave tadaka. We 41 00:02:35.599 --> 00:02:38.520 don't say charity. Usually we we dobvin, we don't pray. 42 00:02:38.759 --> 00:02:40.639 If you ever speak to the Syrians, they say we're 43 00:02:40.639 --> 00:02:43.199 going to pray. It sounds very weird because from us 44 00:02:43.199 --> 00:02:45.360 it sounds like a non religious thing to go pray. 45 00:02:45.800 --> 00:02:48.719 But so he has a whole thing. It's I find 46 00:02:48.759 --> 00:02:50.639 it interesting. But at the end of the day, every 47 00:02:50.680 --> 00:02:54.840 culture has inside talk. If you're in the black community, 48 00:02:54.879 --> 00:02:57.879 the Hispanic community, I work at a Catholic university. Uh, 49 00:02:58.560 --> 00:03:01.240 I don't see it negative of like he does. In fact, 50 00:03:02.159 --> 00:03:04.439 he says something right at the beginning, where I've been 51 00:03:04.439 --> 00:03:06.639 in Yeshivash circles a long time, I think I just 52 00:03:06.639 --> 00:03:10.800 think he's wrong. He's he's he's saying. For example, he 53 00:03:10.840 --> 00:03:13.639 gives examples like David, what does a last come of 54 00:03:13.639 --> 00:03:15.800 a kamma mean? Or what the what is the triangle? Okay? 55 00:03:16.000 --> 00:03:19.319 And why would anyone, uh why would why wouldn't someone 56 00:03:19.360 --> 00:03:21.719 what that guy say hold by it? But then he 57 00:03:21.759 --> 00:03:25.080 says another example of the Shievish. Can't just anyone Bavorn 58 00:03:26.039 --> 00:03:28.800 I had don't I have no clue what Bavorn means 59 00:03:28.800 --> 00:03:31.840 if anyone knows. I sort of think he's wrong, and 60 00:03:31.879 --> 00:03:34.439 it's uh, he's confused that as far as I know, 61 00:03:34.520 --> 00:03:38.000 there's no such thing as uh As Bavorn. But it's 62 00:03:38.039 --> 00:03:41.159 a very interesting uh article. And he says that when 63 00:03:41.199 --> 00:03:44.759 he first started hearing this, I was the Lonely Man 64 00:03:44.840 --> 00:03:47.520 of Faithfulness obviously a play on the lonely Man of 65 00:03:47.520 --> 00:03:50.639 faith So UH, I highly recommend this article. And I'm 66 00:03:50.639 --> 00:03:53.680 sure we're going to hear more in the future from 67 00:03:54.120 --> 00:03:55.000 Cole Aronson. 68 00:03:55.199 --> 00:03:55.319 UH. 69 00:03:56.520 --> 00:03:59.240 The next thing, doctor Market, if I can interrupt for 70 00:03:59.240 --> 00:04:00.919 a second, you know, I don't even know if I 71 00:04:00.960 --> 00:04:02.560 ever sent it to you, because you've been with us 72 00:04:02.599 --> 00:04:05.080 for so long. When we have, you know, all our speakers, 73 00:04:05.080 --> 00:04:06.840 I send them like a little kind of you know, 74 00:04:06.960 --> 00:04:09.360 instruction guide what to do speakers. And one of the 75 00:04:09.360 --> 00:04:11.840 things I always say they don't always listen is that 76 00:04:11.960 --> 00:04:15.039 every Hebrew term should be translating into English. And because 77 00:04:15.080 --> 00:04:18.639 even though we want high level classes, nuanced, sophisticated, there 78 00:04:18.639 --> 00:04:20.839 are people whose background is not so good. So when 79 00:04:20.839 --> 00:04:25.079 you use these terms even I agree, not Abraham and Moses, 80 00:04:25.120 --> 00:04:28.439 but other terms. So it's it's very interesting. It's have 81 00:04:28.560 --> 00:04:30.759 to you know, my mother used to yell me if 82 00:04:30.879 --> 00:04:33.800 you say he learns out. She couldn't stand that expression. 83 00:04:33.839 --> 00:04:36.839 You know, somebody learns out and all the achievish, you know, 84 00:04:36.959 --> 00:04:38.319 improper English, and it's. 85 00:04:38.240 --> 00:04:40.480 Tough for it's tough for us because we're doing with 86 00:04:40.560 --> 00:04:41.600 a lot of concepts. 87 00:04:42.759 --> 00:04:44.959 We sure you have to find the happy medium. 88 00:04:45.000 --> 00:04:48.759 I agree, I agree, and he does. He does quote 89 00:04:48.959 --> 00:04:51.000 uh oh, and someone points out of seeing the notes, 90 00:04:51.079 --> 00:04:52.639 he had something in the Jewish Review Books and he 91 00:04:52.680 --> 00:04:55.480 actually holds his sites. Believe it or not, there was 92 00:04:55.480 --> 00:04:57.279 a book that came out on from Speak and it 93 00:04:57.360 --> 00:04:59.199 was reviewed in the Jewish Review of Books by my 94 00:04:59.279 --> 00:05:04.000 favorite John Order and Cole mentions that, so I look 95 00:05:04.079 --> 00:05:07.480 forward to more from him. I listened to the tape 96 00:05:08.160 --> 00:05:11.279 and about making of a God Door. I want to 97 00:05:11.439 --> 00:05:14.240 make one more point which I didn't in terms of 98 00:05:14.279 --> 00:05:17.279 the y room the band and I had a correspond 99 00:05:17.399 --> 00:05:19.240 with someone and I mentioned, you know, someone made a 100 00:05:19.360 --> 00:05:22.240 joke or maybe it wasn't a joke. Should do I 101 00:05:22.279 --> 00:05:23.759 want my books to be banned at the end of 102 00:05:23.800 --> 00:05:27.639 the day, there's a sociological element here. Books are only 103 00:05:27.720 --> 00:05:29.720 banned if you're in the community. No one's going to 104 00:05:29.800 --> 00:05:32.959 ban a Ton Sliffkin's books. Now he's not in the community. 105 00:05:33.680 --> 00:05:35.160 If you're going to ban books that don't go with 106 00:05:35.199 --> 00:05:37.839 the Kardiosh COFFI do the ending books every day. It's 107 00:05:37.879 --> 00:05:41.040 only books in the community and people who are thought 108 00:05:41.439 --> 00:05:45.279 to be problematic because they're in the community. So, for instance, 109 00:05:45.439 --> 00:05:48.240 I thought of this because I was reading Dolphin's new book. 110 00:05:48.240 --> 00:05:52.360 Here it is. I was three books this year, Rabat 111 00:05:52.360 --> 00:05:54.319 and Godoli in part two. Now let me let me 112 00:05:54.399 --> 00:05:57.000 just read you what he says. He's talking about Rev. 113 00:05:57.040 --> 00:05:59.759 Rudermann's relationship with Krabad, but he just speaks about other 114 00:05:59.800 --> 00:06:04.120 things about Rudermann. And he writes as follows, where this 115 00:06:04.199 --> 00:06:06.720 is the sort of thing that Nilsson Kamenetski wrote and 116 00:06:07.000 --> 00:06:09.839 that's why they banned it. And this comes from a 117 00:06:09.879 --> 00:06:13.519 student I was gonna say a talmud thanks to call, 118 00:06:13.560 --> 00:06:19.160 I'll say, a student of Rabbi ruderman And he says 119 00:06:19.160 --> 00:06:22.160 this follows. Once while arranging This comes from by Janowski 120 00:06:22.199 --> 00:06:26.600 of Miami. Once while arranging his library, Rabbi Rudermann related 121 00:06:26.639 --> 00:06:29.120 that Rabbi Hutner asked him what he thought of his approach, 122 00:06:29.720 --> 00:06:34.199 referring to him demanding respect kavoratara and practicing an elitist 123 00:06:34.240 --> 00:06:37.480 form of God Lodom. The when you stress the greatness 124 00:06:37.519 --> 00:06:41.079 of man. Rabbi Rudimann replied, he quotes the Yiddish Dufoyl 125 00:06:41.199 --> 00:06:45.360 siglernin Gemura, Russian tosvos Hustu Gemacha, and I am dere 126 00:06:45.839 --> 00:06:48.600 you are lazy, too lazy to study the talma with 127 00:06:48.639 --> 00:06:52.000 the commentators, so you made a new approach. That's the 128 00:06:52.040 --> 00:06:53.639 sort of thing that you find there in Nuss and 129 00:06:53.680 --> 00:06:57.519 kamenetski h. You know he that ook the this is 130 00:06:57.519 --> 00:06:59.360 so much where we spoke about that the rabbi is 131 00:06:59.360 --> 00:07:01.040 just like the rabbis that tom would speak to each 132 00:07:01.079 --> 00:07:03.560 other and we're not supposed to. Maybe, you know, be 133 00:07:03.639 --> 00:07:06.560 led into the criticisms. Obviously Robbe Rudimin or a footner 134 00:07:06.600 --> 00:07:09.519 of Rudiment could mock Rafutner a little and say jokingly, 135 00:07:09.560 --> 00:07:11.600 because I do think he was saying it jokingly. Uh, 136 00:07:12.279 --> 00:07:14.399 you're too lazy to really look into the gamara, so 137 00:07:14.439 --> 00:07:16.399 you come up with all this other michig goss. That's 138 00:07:16.399 --> 00:07:21.120 what he's thinking. So but to see it in print, 139 00:07:21.600 --> 00:07:23.759 it's a little bit jarring. What he's referring to. Instantly 140 00:07:23.800 --> 00:07:28.879 about Rafutner is raf Utner did believe in covode Hatra, 141 00:07:29.000 --> 00:07:33.920 and he insisted on he demanded respect, and I'm told 142 00:07:33.959 --> 00:07:36.519 his daughter who has the seminary, does the same thing. 143 00:07:36.800 --> 00:07:39.279 I'll give you an example a story of this, the 144 00:07:39.360 --> 00:07:42.519 story with the legendary Rebean Grillic. He was looking for 145 00:07:42.600 --> 00:07:45.519 a school to send his son, and of course he 146 00:07:45.560 --> 00:07:47.399 couldn't send high school. He couldn't send it to MTA 147 00:07:47.519 --> 00:07:50.120 if you know rubiau Relic. So he went to visit 148 00:07:50.439 --> 00:07:52.360 Chin Berlin, and when he went in to meet Rafutner, 149 00:07:52.399 --> 00:07:54.959 he was told by the assistant, when he leaves the 150 00:07:55.040 --> 00:07:58.680 meeting with Rafutner, he should walk out stepping backwards, not 151 00:07:58.839 --> 00:08:01.720 turn his back to him. And Rabbi Gerrelk's attitude was, 152 00:08:01.839 --> 00:08:03.639 what kind of crazy place is this? Let's go, we 153 00:08:03.720 --> 00:08:05.839 got to go find some other o the yeshiva. But 154 00:08:05.959 --> 00:08:09.480 it's a UH, it's a it's a method of God 155 00:08:09.639 --> 00:08:15.319 of UH instilling respect. It's one of you or one 156 00:08:15.319 --> 00:08:17.240 of the people who heard on YouTube emailed me I 157 00:08:17.319 --> 00:08:21.639 quoted from had been a mosaic that and Susanna made 158 00:08:21.680 --> 00:08:24.040 a comment which I responded at. Certain things in the 159 00:08:24.120 --> 00:08:29.160 Torah incorporate UH activities that were in the general population. 160 00:08:29.279 --> 00:08:31.360 And someone wanted to know what was this held by 161 00:08:31.399 --> 00:08:33.919 other rebon nime. Is this a radical thing? At first? 162 00:08:33.960 --> 00:08:36.519 I don't think it's radical at all, even from an 163 00:08:36.519 --> 00:08:40.519 academics perspective, if we find any examples of Barriechlera's articles others. 164 00:08:41.039 --> 00:08:44.720 But the Rambam himself mentions this about sacrifices. But leaving 165 00:08:44.759 --> 00:08:48.559 that aside, I want to show you a book. It's called. 166 00:08:50.639 --> 00:08:50.879 Mbam. 167 00:08:51.639 --> 00:08:54.600 Two volumes came out last year in this year, and 168 00:08:54.720 --> 00:08:57.960 also one volume of the Revolver and a Rambam's uh 169 00:08:58.360 --> 00:09:00.480 introduction to Agada. It's that it's a by a man 170 00:09:00.600 --> 00:09:04.240 named Mosha Mymone, who happens to be the grandson of 171 00:09:04.679 --> 00:09:08.679 Raubselim and Mymon of Seattle. He is an incredible person. 172 00:09:08.879 --> 00:09:11.039 He's a friend of mine, but he's incredible. He's a 173 00:09:11.080 --> 00:09:15.080 Lakewood guy, learned in brisk but then he taught himself Arabic. 174 00:09:16.120 --> 00:09:19.200 And what you have here is a new translation of 175 00:09:19.279 --> 00:09:20.919 the two volumes. Look how thick it is. This is 176 00:09:21.000 --> 00:09:23.919 volume on Schmos. We only have Umbracious and Schmos two 177 00:09:24.039 --> 00:09:29.080 volumes full with notes. I mean he lives in mounds 178 00:09:29.120 --> 00:09:31.639 and he lives in a Lakewood, teaches in Munsey. But 179 00:09:31.879 --> 00:09:37.120 this is full of notes, academic notes, Torah notes what 180 00:09:37.279 --> 00:09:40.639 a combination. He should win an award for these two volumes. 181 00:09:40.720 --> 00:09:43.000 These are the things that you'll be reading in one 182 00:09:43.080 --> 00:09:48.120 hundred years. It's it's such an important contribution to scholarship. 183 00:09:48.159 --> 00:09:50.399 And actually it's a beautiful volume too. I don't know 184 00:09:50.399 --> 00:09:52.279 if you could see it has a picture on the 185 00:09:52.360 --> 00:09:55.759 front here it's beautiful of Revolver and Romo's signature. The 186 00:09:55.840 --> 00:09:57.960 publisher is the same one who put out the Safer 187 00:09:58.039 --> 00:10:02.159 Worth studying together. And if you look in volume two 188 00:10:02.240 --> 00:10:07.879 on abracious volume one, page three point fifty four, Arambam 189 00:10:08.480 --> 00:10:11.720 mentions how yebum liberate marriage is something that came before 190 00:10:11.759 --> 00:10:15.200 the Torah. And then it says alf a Fishhimi Mitstanatara 191 00:10:15.480 --> 00:10:20.399 hi am min hugmy bay kid he shiro topia mitsu 192 00:10:22.000 --> 00:10:25.919 Rambam says this that the Torah incorporated things that came 193 00:10:26.200 --> 00:10:29.919 from before matan Tora. So you and and and as 194 00:10:30.039 --> 00:10:34.320 his his method kadarkoh Kodesh, I should say, Rabbi MyMoon 195 00:10:34.559 --> 00:10:37.279 has a long, long note giving all sorts of examples 196 00:10:37.320 --> 00:10:40.679 of it. The book actually appears with the approbations from 197 00:10:40.759 --> 00:10:45.360 both Rabbi Shelat and Rabbi Masus in addition to other people, 198 00:10:46.879 --> 00:10:48.720 I have two more things I want to share with 199 00:10:48.799 --> 00:10:51.159 You're actually one more thing. And this goes back to 200 00:10:51.240 --> 00:10:53.639 the At the end of class, Mel asked a good 201 00:10:53.720 --> 00:10:58.879 question if we recall I had said that, Uh, I 202 00:10:58.960 --> 00:11:03.320 spoke about how there's a dispute in atomud in masakasuka. 203 00:11:03.679 --> 00:11:06.200 Why do we dwell in the sokka? Is it because 204 00:11:06.279 --> 00:11:10.639 we dwelled in sukkot actually literally tabernacles or the onea 205 00:11:10.720 --> 00:11:12.960 covil the clouds of gory? And I said, mentioned it's 206 00:11:12.960 --> 00:11:15.399 a it's a dispute in the Talmud and the chochron 207 00:11:15.720 --> 00:11:18.639 when the cho gives this, gives his ruling, the chochron 208 00:11:19.600 --> 00:11:23.480 adopts in the Chochanara that it's because of the oneakavode 209 00:11:23.559 --> 00:11:28.639 and diest and ram Mazous mentions that Poskins. So I wrote, 210 00:11:28.840 --> 00:11:30.840 what do you mean, chocarne Hoskins, Why is this at 211 00:11:30.840 --> 00:11:34.080 all relevant? Uh? He gives he offers an explanation, but 212 00:11:34.200 --> 00:11:36.960 it's not soak. Andazus said, well, technically, you're right, it's 213 00:11:37.000 --> 00:11:40.720 not soak. However, we need to know it because you 214 00:11:40.799 --> 00:11:43.200 have a kavana when you sit in the sokka. And 215 00:11:43.360 --> 00:11:46.080 I said, well, I I just threw out there, like, 216 00:11:46.799 --> 00:11:49.320 I guess this is for cabalistic reasons, and mil in 217 00:11:49.399 --> 00:11:52.120 the comments said no, not just for cabalistic reasons, and 218 00:11:52.200 --> 00:11:54.919 then I replied, but I think, I think that's what 219 00:11:55.039 --> 00:11:57.120 the kafa Chai mentioned. So I looked at the Kafa 220 00:11:57.200 --> 00:12:01.159 Kai and the Kavachim does speak about cabalistic nihud, but 221 00:12:01.240 --> 00:12:05.879 the Kavachaiam does not mention. But the kava Chiam this 222 00:12:06.039 --> 00:12:10.159 is in tough he uh, he's quite apart from that. 223 00:12:10.279 --> 00:12:14.360 He says you have to have kavanna thinking about why 224 00:12:14.480 --> 00:12:17.240 you're in the sokka, that it's a naneha kavode. And 225 00:12:17.360 --> 00:12:20.320 I was thinking about this uh during the week because 226 00:12:20.320 --> 00:12:23.159 it didn't really make sense to me. Why when every 227 00:12:23.200 --> 00:12:25.960 other mitzvah do I do? We have tamaya mitzvoh the 228 00:12:26.080 --> 00:12:28.399 reasons for the commandments, but we don't think about them 229 00:12:28.519 --> 00:12:30.840 with small means. You do the mitzer for the sake 230 00:12:30.879 --> 00:12:32.720 of the mitzvah. That's where a Haram of elusion taught us. 231 00:12:33.200 --> 00:12:35.480 So where else do you have this notion that when 232 00:12:35.519 --> 00:12:37.720 you do the mitzvah, like we observe Shabis, we observe 233 00:12:37.799 --> 00:12:40.879 it because this reason or we do it. We mention it. 234 00:12:40.960 --> 00:12:43.080 But that's the Mitzvah's not totally, as we say, not 235 00:12:43.159 --> 00:12:45.679 dependent on it all the other things we do. It's 236 00:12:46.080 --> 00:12:49.159 kavana means not the kavana of the reason. The kavana 237 00:12:49.320 --> 00:12:51.679 is the intention to do it. Well, Ah, I was 238 00:12:51.759 --> 00:12:54.559 pondering this and not coming up with any good answers 239 00:12:54.639 --> 00:12:57.320 or by Mortorchai. Well, I think at the end when 240 00:12:57.360 --> 00:13:00.200 we finished, and I don't know seven a classes, we 241 00:13:00.240 --> 00:13:03.360 should have like all the pictures of all these people 242 00:13:03.639 --> 00:13:06.399 we got rebby Mordchai, we have a we have roving 243 00:13:06.440 --> 00:13:09.559 from Paris. We have a whole group of Robert you 244 00:13:09.679 --> 00:13:11.480 know them all but by first name. So maybe we'll 245 00:13:11.480 --> 00:13:16.720 show their pictures if they're willing. Uh rebbi h Rabbi 246 00:13:16.840 --> 00:13:19.240 Mortchai pointed out something amazing which I want to share 247 00:13:19.279 --> 00:13:22.679 with you, which I did not know, and it's in 248 00:13:22.759 --> 00:13:26.879 the bach the by Scottish of Reviewal Circus. If you 249 00:13:27.000 --> 00:13:34.320 look in Jokos Soka tough for that. Hey, that's where 250 00:13:34.360 --> 00:13:38.639 the gets it. Where the tour says you focus on 251 00:13:38.799 --> 00:13:44.080 the covode and uh the box says, as follows, why 252 00:13:44.159 --> 00:13:46.960 does the tour tell us this? Again? He has the 253 00:13:47.039 --> 00:13:50.279 question I had, and the box says that Socca is 254 00:13:50.320 --> 00:13:50.840 an exception. 255 00:13:51.759 --> 00:13:52.080 Soukka. 256 00:13:52.279 --> 00:13:55.159 You need to focus, according to the tour, on the reason. 257 00:13:55.879 --> 00:13:58.600 Why Why does he say this? Because the plus says 258 00:13:58.679 --> 00:14:03.159 lemannie doudem so that everyone will know and therefore everyone 259 00:14:03.279 --> 00:14:06.039 knows what the kavana of the mitzvah uh. And then 260 00:14:06.120 --> 00:14:09.840 he says, there's two other examples, the box says, and 261 00:14:10.039 --> 00:14:12.600 which he quotes from the the tour. The tour gives 262 00:14:12.639 --> 00:14:15.600 the reason. The tour tells us in jos sitsus in 263 00:14:15.720 --> 00:14:22.679 se mares. The tour tells us that uh. He says, 264 00:14:22.799 --> 00:14:26.720 you should have kavana when you wear it, that God 265 00:14:26.840 --> 00:14:29.559 told us to wear it. Condation news Carco missus off 266 00:14:29.799 --> 00:14:32.320 that we should remember all the mitzvahs and also the 267 00:14:32.519 --> 00:14:37.600 in host fillin the uh. The show the tour says, uh, 268 00:14:37.879 --> 00:14:40.600 I don't recall if the mentions this as well, But 269 00:14:40.919 --> 00:14:44.039 the tour says, as well, he gives the reason when 270 00:14:44.559 --> 00:14:47.559 you wear it, uh, what you're supposed to have thinking 271 00:14:47.639 --> 00:14:50.720 what the coven is supposed to be. So the Bach explains, Oh, 272 00:14:50.759 --> 00:14:53.519 and why why does the bach explain why are these 273 00:14:53.559 --> 00:14:56.600 separate uh citizens film? Because again, look at citsus, the 274 00:14:56.679 --> 00:15:02.320 box tells us uh because and he says he doesn't 275 00:15:02.320 --> 00:15:04.559 do it with any other mitzvahs, where you don't have 276 00:15:04.639 --> 00:15:08.080 to have a special, separate kavana. Just have the mitzvah 277 00:15:08.200 --> 00:15:11.759 and do that. Because it says by cisus lamont is caru, 278 00:15:13.080 --> 00:15:15.480 we all know la month is carew as we say it. 279 00:15:15.879 --> 00:15:19.200 You should remember it that that implies not just to 280 00:15:19.279 --> 00:15:21.159 do it, but to have another intention. And what does 281 00:15:21.159 --> 00:15:26.879 it say, it's fillin la monte. So the tour actually 282 00:15:26.960 --> 00:15:30.440 says that the Bach actually says that Suka fill in 283 00:15:30.519 --> 00:15:34.600 and sitsus are exceptions in that the tom the understanding 284 00:15:34.679 --> 00:15:37.840 of the commandment is tied in to the mitzvah like 285 00:15:37.960 --> 00:15:41.399 we don't have with other mitzvots. Incidentally, one more point 286 00:15:44.919 --> 00:15:48.279 which in the new Majunia Shalim edition it points out interestingly, 287 00:15:48.519 --> 00:15:53.240 it's a bit of a problem why Rabelzer says that 288 00:15:53.799 --> 00:16:00.799 it's ananea cover to Rebiya Kiva says it's actual, because 289 00:16:00.799 --> 00:16:03.679 if you look in the halahak midrash, the names are reversed, 290 00:16:03.720 --> 00:16:06.200 and it seems that other people have the names reversed, 291 00:16:06.200 --> 00:16:08.960 perhaps even in the Talmud. So it's and because normally 292 00:16:09.000 --> 00:16:11.759 we would assume we'd go through bikiva. So anyone is 293 00:16:11.799 --> 00:16:18.120 interested in exploring it more, you can look that up. Oh, 294 00:16:18.320 --> 00:16:20.480 I do see one more thing I want to point 295 00:16:20.480 --> 00:16:23.960 out to you. Uh, We're gonna well, this ties right 296 00:16:24.000 --> 00:16:25.879 into what we're going to do now, because we stopped. 297 00:16:25.879 --> 00:16:28.600 If you recall in the middle of the letter back 298 00:16:28.639 --> 00:16:33.320 and forth to Rubbi Masu's about the issue of the 299 00:16:33.399 --> 00:16:38.440 refrigerator on shabas and secretion on nirole, which I'll do 300 00:16:38.559 --> 00:16:42.480 some clarification on in a second, and i'll show you. 301 00:16:42.559 --> 00:16:44.679 We didn't get to his reply yet. But before I 302 00:16:44.799 --> 00:16:46.759 do that, I just want to share something because my 303 00:16:47.039 --> 00:16:49.720 impressions have been over the years that does a lot 304 00:16:49.840 --> 00:16:54.000 has happened recently when it comes to electricity, and people 305 00:16:54.039 --> 00:16:55.919 are unaware of it. So I want to share a 306 00:16:55.960 --> 00:17:00.279 few things that maybe you don't know. The first is 307 00:17:03.240 --> 00:17:08.720 a couple of years ago, following came out YPU the 308 00:17:08.799 --> 00:17:12.480 Shabace switch. Here it is something called the Kosher switch. 309 00:17:13.799 --> 00:17:18.400 This came out with the approbations of some really leading rabbis. 310 00:17:18.440 --> 00:17:20.519 You can go to the website and see all about it. 311 00:17:21.759 --> 00:17:23.599 This guy worked a number of years on it put 312 00:17:23.599 --> 00:17:25.519 a lot of money in and it would enable you 313 00:17:26.279 --> 00:17:28.759 You can still buy it, but because the great Rabbis 314 00:17:28.759 --> 00:17:31.559 didn't go along with it, no one's going to It 315 00:17:31.599 --> 00:17:34.079 would enable you to turn lights on on shabis. The 316 00:17:34.119 --> 00:17:37.519 way it works is that like let's say if you 317 00:17:37.599 --> 00:17:40.759 opened your door and that maybe sometime during the day 318 00:17:40.799 --> 00:17:42.920 a wind would come in and turn on the light. 319 00:17:43.079 --> 00:17:45.640 So that would be fine because you're not there's no gruma, 320 00:17:45.680 --> 00:17:48.920 you're not said anything up. The technology here is that 321 00:17:49.440 --> 00:17:52.519 every second, like thousands of things are going back and 322 00:17:52.640 --> 00:17:55.039 forth and by and it's the same thing by you 323 00:17:55.160 --> 00:17:57.279 opening it up, there's no guarantee that will turn on 324 00:17:57.319 --> 00:17:59.559 the light. But since millions of things are happening in 325 00:17:59.640 --> 00:18:02.359 a second and the light usually will go on within 326 00:18:02.440 --> 00:18:06.200 a second or two, and so this seemed to be 327 00:18:06.279 --> 00:18:08.119 a way where you could open the turn on the 328 00:18:08.200 --> 00:18:12.799 light on shoppis. And although the ruling of the big 329 00:18:12.920 --> 00:18:16.160 rabbis was that it's a grama and they wouldn't allow it. 330 00:18:16.319 --> 00:18:18.119 You can look on the website here you can see 331 00:18:18.119 --> 00:18:19.960 a lot of big rabbis who supported it. They all 332 00:18:20.039 --> 00:18:25.640 then had to retract. You can even see lectures on it. 333 00:18:25.920 --> 00:18:32.200 Videos here. Let me show you what. This is a 334 00:18:32.519 --> 00:18:35.599 well known post sake in America in New York before 335 00:18:35.640 --> 00:18:38.799 he was forced to retract or was convinced. Listen what 336 00:18:38.880 --> 00:18:40.759 he says. This would have changed the way we live. 337 00:18:50.240 --> 00:18:52.920 I've seen the coast of switch that which was produced 338 00:18:52.960 --> 00:18:58.039 by Ramanasha Colatte, read the counters and all the details 339 00:18:58.119 --> 00:19:01.400 which is mentioned in the counterest. The switch has been demonstrated. 340 00:19:02.200 --> 00:19:06.519 It's clear this is not a Gromas Shabis, there's no 341 00:19:06.839 --> 00:19:09.599 question of any miloha being done by using that switch 342 00:19:10.200 --> 00:19:13.039 in Masada Cheney. I recommend that anyone asks their own 343 00:19:13.119 --> 00:19:15.039 love to find out whether it is within the spirit 344 00:19:15.079 --> 00:19:17.599 of Shabis, although there is no real maloja, but as 345 00:19:17.640 --> 00:19:19.880 you regarding the actual practical usage. 346 00:19:20.440 --> 00:19:23.960 In fact, my tenth grade Rebbi was even interviewed. I 347 00:19:23.960 --> 00:19:25.480 guess because it is by him. I listen to what 348 00:19:25.559 --> 00:19:28.039 he says. And then on the website there's a retraction 349 00:19:28.319 --> 00:19:36.440 that here my tenth grade rebbe, after having observed the 350 00:19:36.519 --> 00:19:40.799 way in which it works. It's dynamic. It seems, in 351 00:19:40.920 --> 00:19:48.559 my humble opinion that al pi aloch is completely permissible. Uh. 352 00:19:48.759 --> 00:19:52.799 And then he goes on so that didn't take off. However, 353 00:19:52.960 --> 00:19:55.599 there is something else if you don't know about and 354 00:19:55.640 --> 00:19:58.319 you can read about it on Wikipedia. The all about 355 00:19:58.319 --> 00:20:02.720 the kosher switch. There's an another item that is permissible. 356 00:20:02.799 --> 00:20:05.519 It even comes with an ou on it. If you're 357 00:20:05.559 --> 00:20:07.759 wondering the ou. They don't only give ashkoka, they give 358 00:20:07.799 --> 00:20:11.240 as at least a couple of letters. Not everyone knows 359 00:20:11.240 --> 00:20:13.960 about it, but there's a way to have lamps on 360 00:20:14.079 --> 00:20:16.640 on shabas. I travel with a special light that I use. 361 00:20:16.720 --> 00:20:18.480 I can turn it on and off on shabis. Uh. 362 00:20:18.759 --> 00:20:20.599 I bring it to the hotel. I bring it to Europe. 363 00:20:20.960 --> 00:20:24.480 In an Morocco trip, I was talking about it and 364 00:20:24.599 --> 00:20:26.559 no one believed me, but someone on the bus actually 365 00:20:26.640 --> 00:20:28.240 had it with them. So I want to show you 366 00:20:28.359 --> 00:20:31.079 something now. And this is this is one hundred percent mutter. 367 00:20:31.440 --> 00:20:33.440 If you've never seen it, it will change your life. 368 00:20:33.440 --> 00:20:35.279 You could have a nightlight on shabis, you could have 369 00:20:35.359 --> 00:20:40.079 other things. It's called the shahbulb. Well, here's the video 370 00:20:40.160 --> 00:20:44.279 of it. That's right, old baum, and you can get 371 00:20:44.319 --> 00:20:47.960 it all the Steign stores. Here you go, let's play it. 372 00:20:49.920 --> 00:20:53.240 Two kinds of people own shabas, those who can't read 373 00:20:57.880 --> 00:21:00.480 and a spikee. Some creative but dangerouslutions. 374 00:21:01.480 --> 00:21:03.640 There are those who can't sleep. 375 00:21:11.799 --> 00:21:17.960 Introducing Shobal, the kosher solution to all shabast lighting problems, 376 00:21:18.319 --> 00:21:25.519 be it too much or too little light, as you 377 00:21:25.559 --> 00:21:29.079 slide the lever, tiny covers, slide over the led lights 378 00:21:29.119 --> 00:21:32.519 inside the ball, cutting edge technology meets out of the 379 00:21:32.559 --> 00:21:35.240 box thinking and the only ball you can actually adjust 380 00:21:35.359 --> 00:21:39.960 on shoppers shove for shab lighting solutions. 381 00:21:42.240 --> 00:21:47.160 So that is no different than the item that became popular. 382 00:21:47.359 --> 00:21:50.160 Where are they called that thing you turned the uh? 383 00:21:50.359 --> 00:21:52.440 I forgot what they called it. This is the light 384 00:21:52.519 --> 00:21:55.200 doesn't go off, it just you close it and open it. 385 00:21:55.319 --> 00:21:57.279 And this can plug into any of your It's just 386 00:21:57.359 --> 00:22:01.119 the ball. It's a regular ball. So the idea that 387 00:22:01.279 --> 00:22:03.519 you can't turn your bulbs on and off, now you 388 00:22:03.599 --> 00:22:06.039 can turn bulbs on and off. And this has been 389 00:22:06.079 --> 00:22:10.960 accepted by everyone. Even the satmar have it. But surprise 390 00:22:11.000 --> 00:22:13.160 when I tell people about it on my trips and 391 00:22:13.519 --> 00:22:18.359 they still have never heard of it. The Shabbol dot com. 392 00:22:20.880 --> 00:22:26.480 Let us now move to the safer, more interesting things. 393 00:22:26.519 --> 00:22:29.599 As always, someone emailed me because I'm always saying interesting things. 394 00:22:29.640 --> 00:22:31.960 Have we ever had a class that didn't have interesting things? 395 00:22:31.960 --> 00:22:33.759 I hope not, because then what's the point of coming 396 00:22:33.799 --> 00:22:35.920 out on a Monday night at age thirty. If it's 397 00:22:35.960 --> 00:22:37.440 not going to be interesting, I hope at least the 398 00:22:37.519 --> 00:22:41.400 Jacob Neusner, who wrote like ten books a year, and 399 00:22:41.519 --> 00:22:43.279 he was always criticized. How can you write so much? 400 00:22:43.319 --> 00:22:46.519 He said, if I say even one new thing in 401 00:22:46.640 --> 00:22:48.920