Speaker 1: Welcome to Jewish History Uncensored with Mark Shapiro. This is
Speaker 1: season sixteen, episode thirty seven.
Speaker 2: Okay, hello everyone, thank you all for joining us. As always,
Speaker 2: just let me start some follow up with some questions
Speaker 2: and have some comments. Rabbi Ari Yankin, I showed you
Speaker 2: we saw that video of this guy, this non Jewish guy.
Speaker 2: He comes into a house, Hasidic house and he videos
Speaker 2: the shop is meals and I was wondering about this,
Speaker 2: and Rabbi Incin emails me that that it's now this
Speaker 2: sort of thing is becoming it's a weak hit there,
Speaker 2: but it's becoming more normative. And he called my attention
Speaker 2: to something called the Pisca chewvos, which really doesn't talk
Speaker 2: about that per se as a head there. It talks
Speaker 2: about if the non jew does it on it seems
Speaker 2: to be on his own, and if he wants to
Speaker 2: sell it to the Jews and that's why he's doing it,
Speaker 2: is that permissible it's malocus, but actually bring him in.
Speaker 2: But on the other hand, of course, if you have
Speaker 2: it set up and you don't, you don't actually invite
Speaker 2: the non Jew in like let's say it's automatic. We
Speaker 2: have to ask ourself. What's the isser maybe if it's
Speaker 2: being done automatically, but in terms of it becoming popular
Speaker 2: ink and who if you don't know him, you can
Speaker 2: hook him up. He's written some very nice alaka works.
Speaker 2: He says, they do it in Uman so lo and behold,
Speaker 2: I look up. I go on the internet and I'm
Speaker 2: trying to find uh videos of Uman, and first I
Speaker 2: find this, and this is reason enough why not to
Speaker 2: go to Uman? Now perhaps in a description of why
Speaker 2: you should go to Uman from Breslov dot Org, it explains,
Speaker 2: I'll just read it to you the last paragraph. You
Speaker 2: can read the whole thing if you want.
Speaker 3: Oops.
Speaker 2: The rebbe felt now the Rebby's Rebnachmann that it's the
Speaker 2: most important thing to be with him in Russias Shana,
Speaker 2: as Ashem gifted him to understand the essence of Russiashana
Speaker 2: as no one else did. He said that he can
Speaker 2: fix things for people on Russia Shana that no one
Speaker 2: else can. So Rebnachmann can fix things. And then it says,
Speaker 2: in that case, even if one feels that the Davi
Speaker 2: and Uman won't be as good for him or the
Speaker 2: amenity stink or the people or the travel and discomfort
Speaker 2: will be challenging for him. He is still best off
Speaker 2: spending the holiday with the rebbe because the rebbe will
Speaker 2: make sure to help him take care of what he
Speaker 2: needs to do with us, what he needs to do
Speaker 2: with Ushem for the new year. So in other words,
Speaker 2: you go there and the rebby will make sure with
Speaker 2: God that everything's okay. Now that's I guess what you
Speaker 2: call do recheljamesing. But okay, if you're going to go
Speaker 2: to Uman, this is a video took place. Notice they
Speaker 2: say video by non Jew, but they hire the nan
Speaker 2: ju to take this video. And here you go. So
Speaker 2: there you go. You got uh And I told you
Speaker 2: the other Hasidic groups have done this. So I can't
Speaker 2: say whether this is going to become normative, but it's
Speaker 2: definitely uh strange and uh. Like I said, you people
Speaker 2: can do their bar mitzvas, then automatically they can set
Speaker 2: it up. Some people email me about the philosophy of
Speaker 2: the Rombam. I want to call your attention to something
Speaker 2: which isn't total in motion, but hold on where it
Speaker 2: is about. I don't know what here it was. I
Speaker 2: think it was two thousand and six. There is something
Speaker 2: in Canada called KATSTV, some television there, and they decided
Speaker 2: to do a whole thirty teen parts series on the
Speaker 2: ram Bomb on his thirteen principles, one show about each principle.
Speaker 2: And it's a bit of a strange thing because they
Speaker 2: combine it with like a game that these young people
Speaker 2: are playing. But they who they interview on it myself.
Speaker 2: They spent hours and hours at my house because we
Speaker 2: have to go through all thirteen principles. They interviewed. It's
Speaker 2: from Toronto. They interviewed Rabbi. See some of the videos
Speaker 2: I uploaded these all to this thing in Toronto used
Speaker 2: to be called Kosher Tube and then I guess that
Speaker 2: closed down and Kosher Tube put it on YouTube. But
Speaker 2: the audio was perfect. The video is not always so Rebbi.
Speaker 2: It's not Bridowitz, who I don't know, but very good
Speaker 2: you have Rabbi. Unfortunately, Rebbi lape Tropper, he had a
Speaker 2: bit of a scandal after this David Novak show him Karmi.
Speaker 2: I heched from Toronto and I think, oh and Mayor Schiller,
Speaker 2: and I have to say, if anyone's interested, it's only
Speaker 2: there about forty minutes long, twenty minutes long each one
Speaker 2: and if you cut out the game at the beginning
Speaker 2: of the end, there each fifteen minutes. And what I
Speaker 2: find really interesting in this it's called CRADO thirteen, is
Speaker 2: even though you have let's say Donovaka myself are the academics,
Speaker 2: I guess Krame's in the middle, and then you have
Speaker 2: the rabbis, with the exception of Trapper, we all say
Speaker 2: basically the same thing. So I think it's a very
Speaker 2: good example of where the both the academics and the traditionalists.
Speaker 2: And I do have to say I've never met him,
Speaker 2: but Rebby bridowit's from Toronto. He comes across very very insightful.
Speaker 2: So anyone's interested, very nice. Two more things I want
Speaker 2: to show you. I want one more thing I want
Speaker 2: to show you, and then I want to read you
Speaker 2: something and then we'll be back to where we are.
Speaker 2: I showed you ask class. I couldn't find it. I
Speaker 2: wanted to show you one more video. But before I
Speaker 2: do that, I was showing you these videos of the
Speaker 2: schools and someone mentioned Ravvadia permits if it's not live music,
Speaker 2: and I sort of agreed, but it's not really true.
Speaker 2: I misspoke. In fact, it's the response that we saw
Speaker 2: earlier on in the book from his son, where originally
Speaker 2: Revavadia said it's a problem if you know what the
Speaker 2: woman looks like, but then he retracted and said, that's
Speaker 2: not a problem. The problem is only if you've seen
Speaker 2: her live. But the Sun says, and it doesn't matter
Speaker 2: whether it's Shirahaya or Bahakata, because look, let's be realistic.
Speaker 2: If you're watching a video, that's the same thing. So
Speaker 2: Revvadia does not permit to watching, you know, the live
Speaker 2: live shows. So I showed you some of these things,
Speaker 2: the one I was looking for. Just I'll show you
Speaker 2: quickly here and I'll stop it. I don't need to
Speaker 2: show you any more of this. But this takes place,
Speaker 2: like I said, at one of the Yeshiva High school. Okay,
Speaker 2: so because someone said they didn't see boys and girls together. Now,
Speaker 2: after the class, I was thinking, this is my alma mater, JAYC.
Speaker 2: And I'm thinking that a lot of these schools would
Speaker 2: have no problem with these events. But I know, having
Speaker 2: gone to this school, this isn't the sort of thing
Speaker 2: jac and certainly the school in Waterbury. So what's going
Speaker 2: on here? So I spoke to my son, who is
Speaker 2: one of the organizers and just so cool, we have
Speaker 2: a Claire. This is a different sort of event, although
Speaker 2: it's host to that one of the Yeshivas and others
Speaker 2: were none of the students, even though they're organized and
Speaker 2: all the parents come in and they have a whole
Speaker 2: program and they list them by school. It's not like
Speaker 2: a basketball game where you're in a league and JAYC
Speaker 2: or Frish has a team has a school. These are
Speaker 2: students from the schools, so it's not an official entry,
Speaker 2: let's say, from jay Z or from the other schools.
Speaker 2: So in that sense, it's a little less radical because
Speaker 2: you can't really say that all these schools are giving
Speaker 2: their impromator and maybe some of the schools, if their
Speaker 2: kids won, they might not even advertise it. So you're
Speaker 2: gonna say, so, why don't they shut it down? What
Speaker 2: are you gonna do? You know, you're gonna make a
Speaker 2: big deal about it. You're gonna tell the students they
Speaker 2: can't go. Yeah, if it was a more eighty school,
Speaker 2: I guess. But so it's a big event, but these
Speaker 2: are not official entries from the schools. Now, one of
Speaker 2: you emailed me, so what do I think about it?
Speaker 2: You know, my son's in it. I told you last class.
Speaker 2: I'm not crazy about it because I think they should
Speaker 2: do Jewish music. The girls singing, they have their postgame,
Speaker 2: they have their whole lot of justifications. I'm not talking
Speaker 2: about that. I think the real issue is that, you know, well,
Speaker 2: the singing, the Najewish music getting so into it. That's
Speaker 2: a culture that's really not our culture. And uh it's uh,
Speaker 2: but it's an ever ending thing. In the fifties, parents
Speaker 2: didn't like the music that the kids listened to. Sports
Speaker 2: is a bigger problem. The kids get all crazy about
Speaker 2: these sports things. It's a never ending issue. That's the issue.
Speaker 2: In the modern nor Thoughts world. The Charadim have their
Speaker 2: own issues. But what are you gonna do. I'm not
Speaker 2: I'm not the principal. Uh. So there you go. Years ago,
Speaker 2: young Israels, you used to actually have dances for the
Speaker 2: young people because they wanted them to have some of you.
Speaker 2: Probably your parents might maybe might have met that Young
Speaker 2: Israel dances. I know someone who told me that his
Speaker 2: parents met at a Young Israel dance. Uh. The idea
Speaker 2: was that you keep them from going to the clubs
Speaker 2: and meeting non Jews or irreligious Jews. So uh, that's
Speaker 2: that's part of our history. And finally I want to
Speaker 2: read you something from our friend or tomat hochmerbar lebu He.
Speaker 2: Then it takes us back just one final comment about
Speaker 2: the issue with the co Zenberger Rebby, and he says
Speaker 2: as follows, and this would be the last thing we do.
Speaker 2: While listening in class thirty five to your comparison of
Speaker 2: the Kouisenberger Rebbe to Pharakhan, I never compared them, but
Speaker 2: I instinctively felt that there was a difference, but couldn't
Speaker 2: verbalize it. From your comment in the last class, I
Speaker 2: realized that others were disturbed by it, and you were
Speaker 2: aware of that, but nevertheless you still couldn't verbalize what
Speaker 2: it was. It struck me later what it was. And
Speaker 2: he's trying to say the difference. He goes if someone
Speaker 2: teaches and preaches hatred, before condemning the person, we must
Speaker 2: ask if there is a positive purpose to it and
Speaker 2: if it can cause harm for anyone, And then he
Speaker 2: goes on to explain that the difference is the Kousenberger
Speaker 2: red was atzodig. I never said otherwise, and that the
Speaker 2: reason for preaching hatred is because he wanted to separate
Speaker 2: Jews from the non Jews, so Jews wouldn't look to
Speaker 2: the non Jewics world and be attracted to it, and
Speaker 2: nothing ever would come from it in terms of Jews
Speaker 2: harming non Jews. And then he goes on to say
Speaker 2: this isn't true when dealing with Pharikhan and Sharpton, et cetera,
Speaker 2: et cetera. So I accept that, after all, I never
Speaker 2: compared them. All I said was that I understand why
Speaker 2: in the black community, when they see certain good things
Speaker 2: said by Phara, can they it's hard for them to condemn.
Speaker 2: And I said, we also have issues like that. I
Speaker 2: never was comparing them. And you know, if they feel
Speaker 2: that certain figures teach them Black pride a good message,
Speaker 2: et cetera, I wish they'd condemn them. But I'm saying
Speaker 2: I understand why it's harder. Perhaps, of course I'll repeat
Speaker 2: what I said. It's a terrybook enough to hatred and
Speaker 2: you can get the same message otherwise. But I understand
Speaker 2: and and and then he goes on to say that Sharpton,
Speaker 2: you know, he encouraged the Crown Heights riots and all that.
Speaker 2: Believe me, I know well about the Crown Heights riots.
Speaker 2: If anyone wants to read about them, you can read
Speaker 2: this book, the only book written about it, by Edward Shapiro,
Speaker 2: none other than my father. Unfortunately, if you look, you
Speaker 2: can't get it anymore. We have some copies if anyone
Speaker 2: wants it. I think I have some copies. We might
Speaker 2: be sent to you. But it's it's it's a rare
Speaker 2: book now, but you can certainly buy it. You can
Speaker 2: get it from your local library, and you can read
Speaker 2: all about the Crown Heights riots, which those of us
Speaker 2: in New York area live through them. So when you
Speaker 2: know when you can make in comparison. And it doesn't
Speaker 2: mean that any of these rabbis are the equivalent of
Speaker 2: those maneuvolume. It's just that I was trying to set this,
Speaker 2: you know, put up that we also have a problem
Speaker 2: sometimes that we feel loyalty to people. Even your local
Speaker 2: rabbi might say something inappropriate, you feel loyal to them.
Speaker 2: So it's not so simple. Everyone says, condemn condemned. Life
Speaker 2: is more complicated. Okay, everyone, let us pick up. We're
Speaker 2: deep into the rom bamb although we'll be done with
Speaker 2: him in a few minutes. As far as these classes go,
Speaker 2: of course, we hope that you have a lifetime of learning.
Speaker 2: We spoke of some interesting things last class. It's funny
Speaker 2: I just saw a Rabbi Masus. In his weekly Torstoot
Speaker 2: number one ninety nine, he also deals with this idea
Speaker 2: of that the tora is on different levels. He discusses
Speaker 2: this section eighteen, why the tora says eye and takatai
Speaker 2: and why does it say an eye for an eye?
Speaker 2: Why not just say monetary things? And he says that
Speaker 2: this way when children are growing up, when they learn
Speaker 2: it and they hear an eye for an eye, it
Speaker 2: actually stays with them. And if you told them money, momone,
Speaker 2: it wouldn't have such an effect. And really, I think
Speaker 2: he might be right. We instinctivating eye for an eye,
Speaker 2: But then we have to think, well, actually it's a mumone.
Speaker 2: But the impression of the words eye for an eye
Speaker 2: stay with us. Maybe maybe that's a reason or not.
Speaker 2: We were speaking about the rumbam and views of anthropomorphism.
Speaker 2: Let me show you this. The language in the rumbam,
Speaker 2: the iva godolin. The tovi me menu that greater and
Speaker 2: better than the rumbam. I said, it comes from Tanach
Speaker 2: and I found it. It's whereas this here in First
Speaker 2: Kings chapter two. It's in Pasaglama bays. This is where
Speaker 2: the phrase comes from, Sadiki Vitovi Menu. So the arrival
Speaker 2: uses the word gadolivetovin Menu. I mentioned that you are
Speaker 2: sa but not just. I also found it's in the
Speaker 2: canessas Nola. They say Gudolin Vetovimi. Men who you know
Speaker 2: had this idea that God is a physical form, naming
Speaker 2: Godoli Vetovin from us we had people not that greater
Speaker 2: than a rumbam. But that's not the shot I do
Speaker 2: want to Oh, and I quoted the riaz As of
Speaker 2: trony As, also saying that some sages of the Talmud,
Speaker 2: he thinks even thought that I mistakenly said Isaiah of
Speaker 2: Tronni the elder. Actually riaz is the younger. There's two
Speaker 2: of them. But I want to show you something because
Speaker 2: it's a sponsor last week by the Zolsbachs. I want
Speaker 2: to show you something from Amsterdam. Before I get to that,
Speaker 2: let me show you something else. This idea that God
Speaker 2: doesn't have a physical form, believe it or not, we
Speaker 2: have a number of images of God as a physical form,
Speaker 2: not that people anyone believed God had a physical form,
Speaker 2: and let's say in the sixteenth century, seventeenth or eighteenth.
Speaker 2: But strangely enough, from our perspective, you have people who
Speaker 2: portrayed God as a physical form in books and other things.
Speaker 2: So here's a safer. It's called Oh, this is the
Speaker 2: Tour Augsburg fifteen forty. Look at the bottom of the safer. Here.
Speaker 2: If you look on the left side, that is that's God,
Speaker 2: and it's the creation of the world. And you look
Speaker 2: on the right side, that is God creating Adam and Eve.
Speaker 2: Now this is a non Jewish image. This is a
Speaker 2: non Jewish plate. I know it's a non Jewish plate
Speaker 2: for the simple reason is that the Jews. Jews read
Speaker 2: right to left. If you look at this, it's left
Speaker 2: to right.
Speaker 4: You know.
Speaker 2: The first scene is on the left, creation of the world.
Speaker 2: Then comes creation of Adam and Eve. No Jewish Jewish
Speaker 2: artists whatever do left to right, they do right to left.
Speaker 2: But this is a Jewish publisher and they chose to
Speaker 2: use this on the title page. Here's another book sixteen
Speaker 2: ninety eight. Here binga mean this title page has been
Speaker 2: reprinted in a number astarum. If you go to the
Speaker 2: lower right hand corner and I enlarge it it's easier
Speaker 2: to see here it is. It's it's Jacob's dreams, supposed
Speaker 2: to be an ancient, ancient Canaan Kanan, but in the
Speaker 2: background it looks more like seventeenth century Germany. But here
Speaker 2: you have the angel on the ladder. Remember the angels
Speaker 2: are coming, going up and coming down, and lookas at
Speaker 2: the top of the ladder none other than God. And
Speaker 2: if there's another example, I give in my book. But
Speaker 2: the reason I mentioned is because I want to show
Speaker 2: you something from Amsterdam. This is in the Jewish cemetery
Speaker 2: in Amsterdam, one of the Jewish cemeteries. And what you
Speaker 2: have here, I can't click on it if i'm large,
Speaker 2: and it doesn't really end large. This is an image.
Speaker 2: His name was Samuel. So the image on the Schmuel,
Speaker 2: the image on the tombstone is God. Remember when God
Speaker 2: appeared to Schmuel and Shiloh I spoke to him. That's
Speaker 2: what the image is here and there where my cursor
Speaker 2: is over, that is an image of God. And this
Speaker 2: is actually a grief in image. And the other thing's
Speaker 2: just pictures. I don't know if they're actually us, sir,
Speaker 2: But this should be us, sir, it's a graven image
Speaker 2: of God, unless maybe you assume that it's only if
Speaker 2: you think God has an image, you can't make an
Speaker 2: image of them. But this is in the cemetery in
Speaker 2: Amsterdam that does. They have this image here, very very strange.
Speaker 2: So we do have examples. We have a Katubas and
Speaker 2: others where people really portrayed God in a physical form,
Speaker 2: which the rumbump would be outraged by.
Speaker 4: This.
Speaker 2: Now, the last thing we were doing, I introduced you
Speaker 2: to this idea of e kharim. Principle of principles of faith?
Speaker 2: Can they be decided by major rule? Can you change
Speaker 2: your mind? Can principles of faith change? Let me show
Speaker 2: you something else here, something which the rombomb would never
Speaker 2: agree with. And it's very here. Here's a this is
Speaker 2: a bad book. Actually it's called you tesk a slave
Speaker 2: and right that this is right at the beginning of
Speaker 2: the book. Well actually no, page fifty four, he says,
Speaker 2: before the time of the rombamb it was not cathedra,
Speaker 2: it was not heresy to think that God had a form.
Speaker 2: Low kamla Achras, who's mazo? He steered after he says, no,
Speaker 2: not anymore and after it was explained by the Rambum
Speaker 2: and others that God doesn't, then it's then it's heresy.
Speaker 2: And then he goes on to say, just like, well,
Speaker 2: Hasidus used to be okay to say that Hasidus is
Speaker 2: not part of the terb, but today you can't. But
Speaker 2: the ram Bomb is the first one to say that
Speaker 2: this is absolute nonsense. It never was permissible to think
Speaker 2: God had a physical form. Mob. But that's uh, there's
Speaker 2: there's this idea that the the mugget of it says
Speaker 2: that when the Rumbam said God doesn't have a physical form,
Speaker 2: and all sorts of great stages were sent to gehet them,
Speaker 2: and when the Rivad came and said that godoli Vetovian
Speaker 2: men who they didn't know any better than the pearly
Speaker 2: gates than the doors of heaven of hell were opened,
Speaker 2: and the uh no, no, actually he says. I think
Speaker 2: he says the Sadinkan were in heaven were removed from heaven,
Speaker 2: and then that's what he says. Uh. And then when
Speaker 2: the Rivad gave his criticism, the pearly gates were open
Speaker 2: and they were pushed back in again. But uh, that
Speaker 2: this is not the ram Bum's conception and as I said,
Speaker 2: for the rum bomb, dog was eternal. And then I
Speaker 2: said that even his opponents, the way they refute the
Speaker 2: rom Bam is they they give examples from tonight Ramaram
Speaker 2: Wu disagree with him. And if you find it, I'm
Speaker 2: over who disagrees with the what the raalm Mom says?
Speaker 2: That means that the Rombum's incorrect. They don't say, well,
Speaker 2: it used to be acceptable and now it's not.
Speaker 4: Uh.
Speaker 2: And I spoke about the rs isiaf Troni that he
Speaker 2: uses this uh as well. Nevertheless, we do find examples
Speaker 2: if you look through the writings, especially in a hero name,
Speaker 2: of where they do decide dogma in a fashion which
Speaker 2: I think would have been incomprehensible to the medievals. The
Speaker 2: most famous examples were Moha Sofa, the Hustom sofa. He
Speaker 2: discusses an interesting passage and my second son Hedrin, Son Hedrin,
Speaker 2: you have paraphelic. There's a Rabbi Hilo. Now don't be confused.
Speaker 2: There is Hillo with SHAMAI and then there's a Rabbi Hilo.
Speaker 2: We don't know who this Rabbi hill was, if he's
Speaker 2: a tana or an a mora Orbach thinks he's an
Speaker 2: a mora. Others think he's a tana. The early stages,
Speaker 2: we say God old me raban Shimo. They didn't need
Speaker 2: the titles. The most Urbain knows of the title. So
Speaker 2: hill and Sham I don't need a title. Rabbi Hillo
Speaker 2: is someone else. No titles are interesting, I think Toronto.
Speaker 2: I know they're big beane Akiva people. We never grow
Speaker 2: up in a pekiva, so they're gonna be upset with me.
Speaker 2: But I like bin Akiva. I send my kids there
Speaker 2: even though I have a growing up. But there's something
Speaker 2: which really has always bothered me. They call themselves Beniya Kiva.
Speaker 2: Who's a kiva? Kiva's and amarritz Kive us a nobody,
Speaker 2: he's not an exemplar. Then he goes away to Yeshiva
Speaker 2: and he comes back after many years and he's Rabbi Akiva.
Speaker 2: We look to Rabbi Akiva. It should be been a
Speaker 2: Rabbi Akiva. We don't want to be ben a Akiva Kiva,
Speaker 2: like I said, was we don't want to be. The
Speaker 2: whole story is to show you that Akiva before he
Speaker 2: went to Achieva, wasn't nobody Now he's a somebody and
Speaker 2: uh so, uh why they call up in a akiva?
Speaker 2: Said a rabbi Akiva. I've always had a problem with that.
Speaker 2: But Robbie Hillo in the Kamara says an amazing statement,
Speaker 2: there is no Mashiah for for Jews because all the
Speaker 2: promises we're all using Jaesus with Skio. So here you
Speaker 2: have one of the m Rhyme or maybe Atana saying
Speaker 2: there's no mashia and he's criticized. There another Amoa or
Speaker 2: Atana says to him, you know, gotcha forgive you for
Speaker 2: saying it. But he says it, and he's given the
Speaker 2: title and he's not thrown out or anything at least
Speaker 2: it seems uh according to so then how how can
Speaker 2: you say that, uh, this is a heredic? How could
Speaker 2: he have this position? Well, the this is already discussed
Speaker 2: by Radiose Falbo, Ravelce Falbo and the Sefrey car and
Speaker 2: discussed Verhilla's position. Look, if is a dogma, how can
Speaker 2: Rabbi Hillell say this and go against the dogma inards?
Speaker 2: He doesn't say that it used to be not a dogma,
Speaker 2: now it is. He gives two uh explanations. First, revios
Speaker 2: Albo says, it's not a principle of faith. It's a
Speaker 2: true idea, but it's not an e car. That if
Speaker 2: you deny it your heretic. Then he gives another reason,
Speaker 2: which we've heard already. He says that it is an
Speaker 2: e car. But if you make a mistake unintentionally based
Speaker 2: upon your authentic reading of Torah, you're not regarded as
Speaker 2: a heretic. So Rabbi Hillo, according to the second reading,
Speaker 2: what he said is heresy, but he's not a heretic
Speaker 2: because it's unintentional. And we already saw that. That's a
Speaker 2: major idea. In revioce Albo that this idea of unintentional heresy.
Speaker 2: But Hustom Sulver is completely different approach. He says that
Speaker 2: no known here doesn't accept either of those approaches. He
Speaker 2: says that off Hillo advanced his opinion before the matter
Speaker 2: was decided. Hellically, in the days of a Hillo, you
Speaker 2: could adopt both positions. Later, however, the decision ruling was made.
Speaker 2: It's not clear when this is, but I guess by
Speaker 2: the time of the Amraic period that machiach is a
Speaker 2: dogma and therefore to subsequently believe it is heretical, and
Speaker 2: it is a dogma, but it wasn't yet a dogma
Speaker 2: in the days of a Hillo, and therefore of Hillo
Speaker 2: was permitted to have this approach. This is the exact
Speaker 2: opposite of what I said the rumbums approaches. And the
Speaker 2: hustom Soffer compares this to the Talmud speaks about how
Speaker 2: in certain areas you could do one thing on shoppas
Speaker 2: you couldn't do another area. Or for example, I can
Speaker 2: give my own example. He doesn't mention this, but in
Speaker 2: the days of the Tanaim you could eat in certain
Speaker 2: places you could eat let's say, chicken and milk. It
Speaker 2: hadn't yet been formulated as an absolute rule binding everyone. Uh.
Speaker 2: And that's what the Hussm Solfur says that until the
Speaker 2: binding decision, the dogmas were flexible and you could adopt
Speaker 2: different opinions. But once there was an authoritative ruling, then
Speaker 2: it became there's everyone must fall in line. Now, such
Speaker 2: a position is not concerned with eternal truths. It assumes
Speaker 2: that the rabbis determine what the obligatory beliefs are. And
Speaker 2: I already mentioned some of the problems with this. That
Speaker 2: that means that yesterday it could be a dogma, and
Speaker 2: tomorrow you could have a different dogma. Of course, the
Speaker 2: hustom Sulfur makes it like any other Horoic dispute, but
Speaker 2: it's it's different in the sense thattes are about practice.
Speaker 2: The example is the hustom Solfur brings how there was
Speaker 2: a dispute and now there's no dispute. You can still
Speaker 2: think that you're right. You just have to follow the
Speaker 2: majority of the sages in practice. But here we're speaking
Speaker 2: about it just a matter of thought. So if you
Speaker 2: if a Hillo used used to think that machiach there's
Speaker 2: no machia, and now they say, well, you have to
Speaker 2: believe otherwise, then you're it's really not parallel to La
Speaker 2: because you're telling you you can't even think he's correct,
Speaker 2: and it does create difficulties. The rombum i can't imagine
Speaker 2: a ram I'm ever agreeing with this, Well, he doesn't.
Speaker 2: The Rombam says explicitly that when something's been demonstrated, doesn't
Speaker 2: matter how many people, if you look can guide to fifteen,
Speaker 2: how many people you know come to agree with you,
Speaker 2: And he says it's correctness will not be weakened if
Speaker 2: everyone disagreed. That's what the Rombum says. He says, if
Speaker 2: you have the truth, the fact that everyone disagrees won't
Speaker 2: change that. In fact, that's the whole idea of mysel
Speaker 2: As Rayos. If you have the truth, even if the
Speaker 2: sun Hedron says something, if the sen Hendron's wrong, the
Speaker 2: sun Heedron's wrong. Also the custom Choffer's position would uh
Speaker 2: would put you in a situation that you can be
Speaker 2: obliged to believe something that's not true, because if the
Speaker 2: majority of the stage is, for example, were to decide
Speaker 2: that got in a physical form, you're supposed to assume
Speaker 2: that it's We understand that in Halaha you have to
Speaker 2: listen to the sages, but no one assumes that that's
Speaker 2: true necessarily with a capital T. That's the lesson of
Speaker 2: the Oven of Nachnei story. If you remember the Oven
Speaker 2: of Achnai story, which God himself calls out as it were,
Speaker 2: that that rebby Lazer's right and Rebiashua says Veba shamayam
Speaker 2: he and the idea is that Ramusha finds to take
Speaker 2: ok Degrasmosha in the introduction he explains, is that we
Speaker 2: try to the best of our ability to find out
Speaker 2: what the halaha is. But the tour has been given
Speaker 2: to humans to come up with the solutions. It could
Speaker 2: be caught by shamayah. This isn't what the original intent is.
Speaker 2: But that's what Kutisborach who wants us to do to
Speaker 2: it's given to us. We don't have a pope who
Speaker 2: uh you know, if we have a prophet who gets
Speaker 2: a message. The Rambam says, if prophet comes to you
Speaker 2: and says the lahas as follows, because I got a prophecy,
Speaker 2: we don't pay attention, So it's a it's the Hustomer
Speaker 2: Suffers's position is not really in line uh with the
Speaker 2: Rambamb position. That's what I would say. There are earlier sources, however,
Speaker 2: that agree with the husbinsoft For on non dogmatic matter issues.
Speaker 2: I said this in my article that is on just
Speaker 2: general ideological logical issues deciding one way or another, because
Speaker 2: but then you're not dealing with dogma. You're just dealing
Speaker 2: with basically how you should instruct people to live, how
Speaker 2: you instruct people to believe things like that, But it's
Speaker 2: not dogma. But the Husban Softfer's position has become quite
Speaker 2: popular and it gets to the old question is there
Speaker 2: a suck in matters and non a locked matters? And
Speaker 2: the more you move to the right, the more you
Speaker 2: find people who want to have all sorts of suck
Speaker 2: teing on all sorts of areas. And yet you will
Speaker 2: find out you find again and again people also on
Speaker 2: the right wing will say things like costa show and
Speaker 2: to say that this is not true, you can't be
Speaker 2: accepted because the rabba meld it. For example, Rabbis has
Speaker 2: a piece about divine providence the rambam and not just
Speaker 2: the rhmbam. Many of every shown him, hell, there's no
Speaker 2: divine providence on let's say, animals. It's just like a
Speaker 2: general providence, not individual providence. That's a rama's position. But
Speaker 2: the Baal Shamptov held otherwise, and many people say that
Speaker 2: today you have to believe that there's divine providence on everything.
Speaker 2: And so Mazus has a piece where he says, well,
Speaker 2: how can you say that the rambamba disagrees, you can't
Speaker 2: throw the ramam out, to which I guess you could reply,
Speaker 2: who says you can't throw the rambam out? If the
Speaker 2: majority of the sages today say that we have a
Speaker 2: different opinion, then you can throw the Rambam out. But
Speaker 2: if you look at people like grab Mazous or Fisher,
Speaker 2: all the people deal with Makshova. They assume that some
Speaker 2: people the Rmbam d Ramban, they're so great that by definition,
Speaker 2: if the Ramban says something, if the Rumbam says something,
Speaker 2: it doesn't matter. You can have all the sages in
Speaker 2: the world today saying otherwise, we can't get rid of
Speaker 2: the rhmbamb. The Rahmbam by definition, his views remain valid.
Speaker 2: That doesn't mean they're correct views. That doesn't mean that
Speaker 2: we should teach these views. But if anyone holds them,
Speaker 2: is the views, you can't say that he's a heretic
Speaker 2: or out of the fold for holding it.
Speaker 1: Uh.
Speaker 2: That's seems to me that so who gets that who
Speaker 2: gets put on that pedestal, Not the raw Bog, the Rambamb,
Speaker 2: the Ramban, the major major figures. But I see that
Speaker 2: according to the Hosmo sofa in theory, at least you
Speaker 2: should be able to push the rom bomb out also
Speaker 2: if the majority. Okay, very good hot Com Simon game on.
Speaker 2: Now we're on Simon Kola mcdalod. We're on to eighty nine,
Speaker 2: So we have about eighty pages left and now we're
Speaker 2: going into the letters. We have a bunch of letters
Speaker 2: to Rabbi Mazous and then we hit some new figures.
Speaker 2: Let's show you a couple other things about Rabbi Mazou's
Speaker 2: let's see get rid of this. I where is it here? Okay?
Speaker 2: So I'm mention the other day his uh when he
Speaker 2: starts to share, which they do now in his house
Speaker 2: they play Arabic music, but it wasn't shown. I saw
Speaker 2: on the uh. The sound was an audien to see
Speaker 2: the screen. So this if you're looking for a community
Speaker 2: that still tries to observe their old Tunisian ways. So
Speaker 2: this is the sort of music we play for you.
Speaker 2: There's a whole tradition of Arabic music peo team with
Speaker 2: the Arabic tunes. Now the Yeshiva there on Mazou's runs
Speaker 2: is called kise Rachamme, which if you can't count all
Speaker 2: the branches would be the largest Sparti Yeshiva probably five
Speaker 2: or six branches. And they have every year peo team,
Speaker 2: that is, if you have every every year, they have
Speaker 2: a big thing called a hilula in memory of his
Speaker 2: father who was killed r Mazus and Tunis in nineteen
Speaker 2: seventy one, I believe by a Palestinian tears. And it's
Speaker 2: at the huge place in Tel Aviv. They get about
Speaker 2: seven thousand people. It's the largest event of its sort.
Speaker 2: This year they couldn't have it, so they had it
Speaker 2: on zoom. You had rabbis there speaking, but they had entertainment.
Speaker 2: So just to give you a sense of how it's different,
Speaker 2: and for example, a regular ashkenazak Alradioeshiva, I'm going to
Speaker 2: show you a few things they said. By the way,
Speaker 2: there were hundreds of thousands of people watching it. Perhaps
Speaker 2: for what I'll show you what I won't show you,
Speaker 2: but i'll tell you because they removed something from the video.
Speaker 2: But just here, just to give you an example of
Speaker 2: just to show you a couple of things which I
Speaker 2: think are interesting. As I said, because you want to
Speaker 2: see it in the Ashkenazic world, so you could well,
Speaker 2: first you have to watch it on the internet. But
Speaker 2: so here was the evil. It was the last month,
Speaker 2: as you do. So the video, if you watch it
Speaker 2: for the two hours, it's de ray tora, it's speeches
Speaker 2: and it's music. What is amazing to me, and I'm
Speaker 2: very upset. And this is maybe why it had one
Speaker 2: hundreds and thousand people. Is that in the original video,
Speaker 2: which I watched the day after was put up, I'm
Speaker 2: watching it and all of a sudden, I hear a
Speaker 2: singer that I've never heard of, and he's not singing
Speaker 2: traditional music like this. He's singing like modern music with
Speaker 2: like good messages though, And I was shocked, and I
Speaker 2: looked him up and it's this guy. I don't know
Speaker 2: if any of you know him, Yishairibo. Apparently he's very popular.
Speaker 2: I don't know him. You can listen to his music.
Speaker 2: He was singing, and for Di Yeshiva to have a
Speaker 2: person like that singing, I found very unusual. But they
Speaker 2: took it out. I guess people complain that, but they
Speaker 2: they they took it out. Now, if you continue in
Speaker 2: the i hula it, I'll show you two other things
Speaker 2: that you'll never see at an Ashkenak Yeshiva annual dinner.
Speaker 2: So for example, here this you will never ever see
Speaker 2: what I'm gonna show you now in Israel.
Speaker 3: And you know, become a missiles.
Speaker 2: So the idea that you would have, uh, you know,
Speaker 2: someone like Natanyahu, a non Orthodox figure speaking to Iseshiva dinner.
Speaker 2: Already you see the difference in this Fardiman Ashai that
Speaker 2: they have more of a connection to the state than
Speaker 2: you would have. And especially to listen to what Rabbi Mazous.
Speaker 2: You might not like Mazou says because nothing who's in
Speaker 2: big trouble now, but those who know Hebrew can hear
Speaker 2: what he says. You never would have Anshanza gros Shiva
Speaker 2: speak this way. I don't even know if Natan was
Speaker 2: wearing a keepa here, it doesn't look like it. Uh,
Speaker 2: he speaks for a few minutes. Listen to Rebe Mazou's.
Speaker 4: Espec is halfway, alcohol is umb.
Speaker 2: What he said for those that are saying is that
Speaker 2: those uh that nothing else should go up and those
Speaker 2: who are opposing him they should go down. So already
Speaker 2: you see a difference. Uh this far team are much
Speaker 2: more connected to the the the the state you know
Speaker 2: is Fardic family. He's always have people who go to
Speaker 2: the army. It's a very different approach, even though they
Speaker 2: dress in black. Just how you dress doesn't mean, uh,
Speaker 2: you're a Radi like we think of. Hey, if you
Speaker 2: go into the yu based measures. Today you have lots
Speaker 2: of people in black suits and black hats, but they're
Speaker 2: all they all support the state of Israel and things.
Speaker 2: So this is important, if not this class, next class
Speaker 2: when we get into Rebamazoo's a very important political letter.
Speaker 2: But let's get to the letters here. Simon ku lahmaed
Speaker 2: Dalwit his letter to me, we deal more with for
Speaker 2: Michelle m Roth. I've shown that we've spoken about Rom
Speaker 2: Michel and Roth. I don't want to get it into
Speaker 2: more details. Here's a let me show you a picture
Speaker 2: of ver michelam Roth. You can read about him. When
Speaker 2: Ramor Shapiro started issue as lame l Blin, he asked
Speaker 2: Ramyor Rev Michelle and Roth to uh prepare a curriculum,
Speaker 2: which I never followed because there was a much broader
Speaker 2: curriculum than in traditional Yeshivo. He suffered, Actually he lost.
Speaker 2: I think it was a city of chernovits. He well,
Speaker 2: he did not get the rabbinic position because he refused
Speaker 2: to uh give up his Mizrachi allegiances. Sometimes they ask you,
Speaker 2: for example, I Noah of Sternbach was given the dadis.
Speaker 2: He had to make sure that his it was his
Speaker 2: granddaughters won't go to Besakov anymore. But the Rev. Michilam
Speaker 2: refused to do that. But the letter focuses on something else, really,
Speaker 2: and that's I I raised a question, and in his
Speaker 2: response h Rabbi Mazouz mentions something that writ Va I
Speaker 2: mentioned that we spoke about this already there. Of michelam
Speaker 2: Roth doesn't think that the rit Va would really criticize
Speaker 2: the Rombam so harshly and call his views, you know,
Speaker 2: approaching heresy. But in the Ritva wrote a book called
Speaker 2: the safers he Karn, which is defense of the Rambamb
Speaker 2: on the Romba from the Romban's criticism, and there were
Speaker 2: but for some reason, Ramazous says he doesn't understand how
Speaker 2: this happens. At one place in this book, the Ritva
Speaker 2: harshly criticizes the Rambam, and what's the criticism the Rambam?
Speaker 2: In the Martin Vuhim says that the reason Lushiana kodash
Speaker 2: is called Hebrews called Lushiana kodesh is because there are
Speaker 2: no words for the sexual act and no words for
Speaker 2: sexual organs and uh, and the Ritva doesn't like this
Speaker 2: at all. What rama Zeus says, he says, I remember now.
Speaker 2: He says that this he calls this view that of
Speaker 2: the Rambama. I just mentioned yesh boshemet's me not that
Speaker 2: it has like a taint of heresy. And then he says,
Speaker 2: but I don't know what me notes is here and
Speaker 2: the Ramban incidentally, he disagrees. The Ramban has a different
Speaker 2: reason that Ramban says it's called Rushia Kodash because the
Speaker 2: Torah was given in it uh and he says that
Speaker 2: Ramban quotes this view of the Rambam. He disagrees. He
Speaker 2: doesn't say it's me newt. As I point out in
Speaker 2: the notes there, Ramazou's memory was incorrect. Although the the
Speaker 2: right ritva is critical of the Ramo Zoo, He says lily,
Speaker 2: he says, God forbid that I should follow this view,
Speaker 2: and that God should Yaha perlo should. He speaks very
Speaker 2: strongly against the Rambam. But the word shechemitz me no,
Speaker 2: it doesn't appear here. It appears in a book called
Speaker 2: the Garrata Kodash. If you look in the Kiss Rumban.
Speaker 2: This is a work that was attributed to Rumband the
Speaker 2: Igirisa codish is called the Holy Letter. It wasn't written
Speaker 2: by the Rumban. We think it was written by Joe Chikatila.
Speaker 2: You can see an English translation of it. This is
Speaker 2: a book. See the Rambamb develops the idea that this
Speaker 2: quote quotes Aristotle, that he says the sense of touch
Speaker 2: is a disgrace for us. The Rambamb speaks as a
Speaker 2: very ascetic approach. His approach and the more no vouchim
Speaker 2: is that of course you have to have children, so
Speaker 2: you have to have sexual relations. But the more you
Speaker 2: can avoid this the better, and that we're really embarrassed
Speaker 2: by this. It's a disgrace, but it's a necessary disgrace,
Speaker 2: but it's not a positive thing. And it's a necessary
Speaker 2: thing so that the humanity can continue. Uh So, the
Speaker 2: Arisa codish the holy idea of the Garisakodash is that no, this,
Speaker 2: it could be holy if it's done properly. God gave
Speaker 2: us to us. There's nothing to be ashamed of. And
Speaker 2: he calls this a taint of heresy, that this is
Speaker 2: based on Greek ideas of the sense of touch. The Greeks,
Speaker 2: they put all the focus on the spirituality versus the physicality,
Speaker 2: and the Agarisa Kodesh sees this view of the rambamb
Speaker 2: as a completely Greek view, totally feign to Jewish ideas.
Speaker 2: It is far and when you think about all we
Speaker 2: always speak about positive attitude of sexuality and everything. We
Speaker 2: don't mention the roalm bomb and been a Rambam and others.
Speaker 2: We have enormous asceticism and judaism that we've pushed out
Speaker 2: as an article explaining you know, he's being realistic. He's saying, look,
Speaker 2: we've pushed it out because it doesn't fit in with
Speaker 2: us today. But you can find plenty of sources. Read
Speaker 2: the kids are one day what he says, it's scary stuff.
Speaker 2: I think growing up and seeing that. Ravoensin says that
Speaker 2: it doesn't work with us today. So there's another tradition.
Speaker 2: But to say it's not part of our tradition. We
Speaker 2: have more than one tradition. But so the Agarisa Kodish, though,
Speaker 2: is a strong affirmer of the holiness of physicality done properly.
Speaker 2: God gave it to us. It's and it shouldn't be
Speaker 2: viewed the germ. By the way, the Gherasidim are complete ascetics.
Speaker 2: It's I don't need to be so explicit here, but J.
Speaker 2: Benny Brown has a whole article on this. They are
Speaker 2: as ascetic as you can be once you have and
Speaker 2: once and for some of them, once you have children,
Speaker 2: complete ascetisis and the rest of your life. And don't
Speaker 2: tell me, well, what about the katuba says that a
Speaker 2: man has to do for his wife? Because they have
Speaker 2: an answer to that, They say, well, she's mojo. She
Speaker 2: she like, do we really ask her? But so there
Speaker 2: are trends of asceticism in the Jewish tradition. Incidentally, I
Speaker 2: have my own hoop on this one. If I ever
Speaker 2: writ my reduce Tam Jays, Rebbie Hellman's heard it. This
Speaker 2: is my one of my redution, my few reduce my terrope.
Speaker 2: Because I really think if you ever get a clarial
Speaker 2: you think is right, you remember it and this is
Speaker 2: and I I thought of this only when I started
Speaker 2: studying world religions, because you study world religions, then you
Speaker 2: see that Islam doesn't have it. But all the other religions,
Speaker 2: obviously Christianity, Buddhism, Hinduism, Jainism, they all have this idea,
Speaker 2: and other religions of asceticism of celibacy because they have
Speaker 2: this conception that physicality you have this this binary thing
Speaker 2: here you have the spirituality and your physicality, and we
Speaker 2: of course want to be spiritual, so therefore we have
Speaker 2: to remove ourselves from physicality. You can't get rid of
Speaker 2: fancy food, fancy close materialism, food out, and of course
Speaker 2: sexual relations. So you have the whole trend to celibacy.
Speaker 2: That explains I think though, why we have a mitzvah
Speaker 2: prow or what do you need a mitza for? Everyone's
Speaker 2: gonna have children anyway, because had it not been for
Speaker 2: the Mitzvah, we too would have developed a celibate class.
Speaker 2: We would have been just like old time Catholicism, where
Speaker 2: they would have said that for the super Paulias, for
Speaker 2: the special ones, then they do the there do the
Speaker 2: celibis life because they have to get close to God.
Speaker 2: And for the rest of us, well, we're gonna have families.
Speaker 2: The only way to prevent this, to make sure that
Speaker 2: even the rabbi with the big beard and that tsadi,
Speaker 2: that he too would have a family life, is to
Speaker 2: make it amizvah, because if he didn't make it Amidstvah,
Speaker 2: we too, naturally would have developed what we believe to
Speaker 2: be this phony, false ideology, that complete celibacy. That that's
Speaker 2: we wouldn't have had it. So we couldn't have that
Speaker 2: because it's a mitzvah. But I have to say, if
Speaker 2: I want to be honest, we can't have that because
Speaker 2: there's aha. But we got close. If you look at
Speaker 2: the Gerasidim and you look at some others, it's not
Speaker 2: what we tell the young people today about marriage, joining
Speaker 2: together husband and wife, et cetera. Much Rather, we like
Speaker 2: to look at the arisakodash because that seems much more
Speaker 2: in line with UH than the modern message. And that's
Speaker 2: not I don't think, that's not that's not inauthentic. I'm
Speaker 2: not saying anything absolute. But for us, the message to
Speaker 2: the Arisa Kodish is the only one that's works. If
Speaker 2: you're with the geras team, fine, it's a different message,
Speaker 2: and that's Simon Kufamed Dahalodamed. Hey, I don't need to
Speaker 2: go into the details. It's Alcio corresponds to with Mazou's
Speaker 2: about a certain matter. But I had sent him a book.
Speaker 2: I sent him this book, and I sent him a
Speaker 2: number of books by Shan Lieberman. That's why you thought
Speaker 2: I worked at seminary. I don't know. Maybe he didn't
Speaker 2: think I was full time, but I don't know. If
Speaker 2: you know this book Rambam, it's it's not a big book,
Speaker 2: but d Rambam wrote a work on the Jerusalem Tomwood,
Speaker 2: which is like a riff. It's a helloic work on
Speaker 2: the Jerusalem Tomwood. We don't have the whole thing. We
Speaker 2: only have sections of its, small sections on Brocho. It
Speaker 2: comes from the Ganso. If those who are interested in
Speaker 2: the Ganesa, there's a wonderful thing on vimeo. It's called
Speaker 2: from the From Cairo to the Cloud, the World of
Speaker 2: the Kiraganza, and I've been watching it. The problem is
Speaker 2: I can't give you. He needs a password, and like
Speaker 2: if your shull did it, then you can have a password.
Speaker 2: I can't give it to you, but if you can
Speaker 2: have access to it. It's from a few years ago.
Speaker 2: It's really really very nice, with great interviews and all
Speaker 2: about the Chiroganese. Incredible story. But they so here you
Speaker 2: have and from the rombum's own handwriting. Mind you you
Speaker 2: have pictures of it in the back, the Rumbum's own handwriting.
Speaker 2: So I sent it to him and he comments to
Speaker 2: me first of all that it's great what Rashaul Lieberman
Speaker 2: did to put this together. And then he calls attention
Speaker 2: to the fact that in the back there's an article
Speaker 2: by Moshe Letzsky. Mosha Ltzky was an expert in handwriting,
Speaker 2: and he wrote about the Rumbums handwriting, a long page
Speaker 2: of the RUMs handwriting, and in his discussion Ramazous mentions
Speaker 2: this because this is relative. Ramazous, this is in a
Speaker 2: big dispute with Professor Havlin at Bari Laude. There's a
Speaker 2: safe for Torah which has a colophon on it, and
Speaker 2: afterwards that says it's written by the Ron, not in
Speaker 2: the safe for to itself, I think connected to it.
Speaker 2: It's written by the Ron Ormiss him of Jerona, and
Speaker 2: he believes it's as thinks it's authentic, and Professor Havlin
Speaker 2: thinks it's it's phony. That is that the Dron didn't
Speaker 2: write it. That is a few hundred years after the run,
Speaker 2: and it's written in the I think it's the calophone
Speaker 2: and a certain script. Whatever it is, it's they argue
Speaker 2: about that. Now what Ski mentions that the Rambam wrote
Speaker 2: in three type of scripts. First of all, he says
Speaker 2: that families had scripts. Father would teach a son and
Speaker 2: they would teach them a certain script. And if you
Speaker 2: look at the Rahmbum script, it's it's a certain unique
Speaker 2: type of script, but just three scripts. You have the
Speaker 2: this square script, like say for Torah. Everyone would write
Speaker 2: that like in a holy book. But then you have
Speaker 2: also private stuff when the ram was writing for himself
Speaker 2: before he quote publishes his work. Then you have a
Speaker 2: different script. And then you have a third script where
Speaker 2: you when he's writing by himself. It's what we call
Speaker 2: katav Rabani or Rashi. Rashi didn't invent this script. Rashian
Speaker 2: never used this, but he looks very much like in
Speaker 2: the Middle East they would even write like that. And
Speaker 2: finally there's the kava we call cursive script or melek
Speaker 2: they call it. So then he talks about the three
Speaker 2: types of scripts. So why do I mention this. It's
Speaker 2: really only a side point because a lot of people
Speaker 2: don't realize unless you look at I won't say medieval
Speaker 2: because you look at medieval Ashkenazac Man Hebrew, and you
Speaker 2: could read it no problem. You look at that sea scrolls,
Speaker 2: you can read it. The people who are with me
Speaker 2: in Italy where it called. I showed them on the
Speaker 2: wall something in Italy where you could read it. It's
Speaker 2: from medieval times, that's not a problem. But in certain
Speaker 2: places they developed a certain type of cursive script. Let
Speaker 2: me show you some examples, and it's you could see
Speaker 2: millions of examples of this, but you really you need
Speaker 2: to learn it's called I think it's what I think
Speaker 2: to bring out the solid trail. So here, for instance,
Speaker 2: is what you find in It's not Arabic script. It's
Speaker 2: mostly found let's say, in Turkey and others, but also
Speaker 2: Jdayo Arabic. I shouldn't say that to day Breck as well.
Speaker 2: So look at these letters.
Speaker 4: Here.
Speaker 2: I have a better page here. So you have an
Speaker 2: olive we know Alif f Roshi's square. That's the Olif,
Speaker 2: and that's the Bayse, and this is the Gimo doll
Speaker 2: it I guess looks a bit of it. Hey doesn't
Speaker 2: look anything like it. So when you see these type
Speaker 2: of when you see manuscripts, I have to say that
Speaker 2: I've published a number of things for manuscript When I'm
Speaker 2: looking like i'd go to JTS and I looked at
Speaker 2: the manuscripts. Since even you'd see nineteenth century stuff like that,
Speaker 2: I immediately would say, nope, skip onto something else, because
Speaker 2: it's too difficult unless you I didn't grow up with it.
Speaker 2: I have a nice little book here published by Rabbi
Speaker 2: Mazuza's Yeshiva, which is it's called combos Azaha. It's it's
Speaker 2: a workbook to teach you the script, and you can
Speaker 2: do all the exercises to learn how to to write
Speaker 2: and read this script. But since I'm not using manuscripts
Speaker 2: written in that script. But have you ever see, for instance,
Speaker 2: the manuscript of the City Rehmed or loads and loads
Speaker 2: on the front of this booklet here it has examples
Speaker 2: from the Rita and all these others and all the
Speaker 2: Swarda kadoli and listen. I can't read any of it.
Speaker 2: I once read a bit of it because I had to.
Speaker 2: I had to go back to compare all that. I
Speaker 2: guess if I practiced enough, i'd be able to. But
Speaker 2: so different Hebrew scripts. I know that it's strange. Many
Speaker 2: of us have seen the old old Hebrew. That's a
Speaker 2: proto Hebrew which they wrote in the days of Razali,
Speaker 2: which doesn't look like ours, but it's the same language.
Speaker 2: It's just a different script. That's all you can. You
Speaker 2: can say olive can look like anything, Bass can look
Speaker 2: like anything. There's no tarashaba peh that in the cursive
Speaker 2: script that the bays has to look a certain way. So,
Speaker 2: as I said, we know that Rambam wrote in three
Speaker 2: different scripts. The next letter is KUKAMTVOV, page two ninety one.
Speaker 4: And this is a.
Speaker 2: Short letter. I a few years back, there was a
Speaker 2: there was the great translators. You have the Ibin ti
Speaker 2: Bone family, schmool Ibin ti Bone in France, but his
Speaker 2: father in Provence, I should say his father is judah
Speaker 2: Ibin Tibon. They come from France. They come from Spain
Speaker 2: and then make their way over to to uh northern
Speaker 2: to southern France. We we saw hold on, let me
Speaker 2: see it, I believe for the people who were with us. Yeah, yeah, okay,
Speaker 2: I got it here. I'm gonna put it up for you.
Speaker 2: This will bring back some memories. I think it just
Speaker 2: occurred to me those who came with me to Spain.
Speaker 2: Do you remember in Granada I took you with the
Speaker 2: statue of judah Ibit Tibon and the father of translators. There,
Speaker 2: that's the statue. It's it's it's it's right by the
Speaker 2: hotel we stay at, and I don't think the average
Speaker 2: person knows what it is. But there's a statue in
Speaker 2: Granada of Umi Bau of Judah Ibn Ti Bone because Uh,
Speaker 2: that's that's where he came from. He came from uh
Speaker 2: Uh Granada, but then he moved went to uh to
Speaker 2: France southern province. So they are the great translators. And
Speaker 2: we know Yuda Inindi Bone did translations bon alsocial. The
Speaker 2: famous one, obviously is the Rambum the Manavuchin. The Rambam
Speaker 2: says about schmull Ivan ty Bone that he understands my
Speaker 2: secrets more than anyone else. And it's a pretty significant
Speaker 2: statement because schmull Iman ty Bone was what we call
Speaker 2: a radical interpreter of the Mournevuchi. He was not a
Speaker 2: traditional he was a radical interpreter. And Rabik Kafech doesn't
Speaker 2: like Ibn t Bone's translation. So you could ask, well,
Speaker 2: how could rak not like iban Ti Bone's translation? The
Speaker 2: rambamiself testified to it. Well, Rakavick says he didn't really
Speaker 2: testify to it. The iban t Bone sent him a
Speaker 2: few passages and the Rama said, oh, very nice. That
Speaker 2: doesn't mean he and then says from kamics per sective
Speaker 2: Ebin t Bone's not a Haraic scholar. So therefore the
Speaker 2: things he misunderstands in the Rambum, I think most scholars
Speaker 2: these are experts in the Arabic. Think that Rebei kafech
Speaker 2: has U stretched this too much, that Ibn t Bone's
Speaker 2: translation is is uh is very good. In fact, Ibin
Speaker 2: t Bone created certain terms and Hebrew words he brought
Speaker 2: into the Hebrew language because he needed to translate it. Now,
Speaker 2: his father wrote an ethical will for him. An ethical
Speaker 2: will is something people write towards the end of their lives,
Speaker 2: not a we have wills where you give money and
Speaker 2: ethical wills where you're you're giving your guidance for your family.
Speaker 2: Israel Abraham's translated many of these, and the title of
Speaker 2: the book is called Jewish Ethical Wills, and you can
Speaker 2: read all these, all these ethical wills, even the Rambum.
Speaker 2: They say he has an ethical will. But we know
Speaker 2: this is not real. It's not authentic. It's uh at wish.
Speaker 2: We think it it's not authentic. But what I wrote
Speaker 2: to around Mazous is that in the ethical will it's
Speaker 2: called Arita Mussar of who they've been borne to his
Speaker 2: son Schmuol. He says as follows, don't be stubborn to
Speaker 2: hold onto your opinion even if you know you are correct.
Speaker 2: Rather give into the robbing the majority and don't dispute
Speaker 2: with them. So I wrote to Mazou's, who considers himself
Speaker 2: a follower of the Spanish tradition and can't get any
Speaker 2: better than these two great translators. I said, this doesn't
Speaker 2: make sense. Apparently, it saysn't a ton don't loos agree?
Speaker 2: You're not supposed to be afraid. If a rabbi he's afraid,
Speaker 2: we don't like that. He has to stand up and
Speaker 2: speak the truth, even if everyone's going to oppose him.
Speaker 2: I say, did the rombomb or a vud you're safe?
Speaker 2: Did they give give in to other people just because
Speaker 2: when they knew that they were correct, just because everyone's
Speaker 2: disagreeing with them. No, I already just told you what
Speaker 2: the Rambam said that the truth. It doesn't stop being
Speaker 2: the truth even if most of the entire world disagrees
Speaker 2: with you. So I said, well, what do you think
Speaker 2: about this? How could you and depone and tell his son,
Speaker 2: when he's trying to teach a son the proper way
Speaker 2: to live, that give in to others if they're the majority. No,
Speaker 2: I would stand up for your your rightful opinion. Otherwise
Speaker 2: we're going to have majority to dictainership of the majority.
Speaker 2: And he says to me Zoharah, and I said, what
Speaker 2: you say is correct. He greases, but he says, apparently
Speaker 2: at this time with schmul minity, Bon was still quite
Speaker 2: young and his father was worried that he would cause
Speaker 2: kin of a sinna jealousy and hatred, just like what
Speaker 2: happened to have Shamble Ivann Gabirol. They were, it's reported
Speaker 2: the Gamirol who was so amazing, what a great poet,
Speaker 2: that people were jealous of him and h people. When
Speaker 2: people are jealous, they try to destroy you. And uh
Speaker 2: so he said his stats. He's giving a suggestion that
Speaker 2: maybe his father was so worried that it would cause
Speaker 2: him trouble since he's young, that he's telling him, keep
Speaker 2: your mind to take to yourself. And then he says,
Speaker 2: even Ravad Josef in his youth, remember, I said, Ravod Joseaf,
Speaker 2: he stood up for the truth that he knew it.
Speaker 2: He didn't care the controversy. It says even Ravad Josif
Speaker 2: in his youth, when he in his youth, when he
Speaker 2: fought against the Beni Schlai, he doesn't really completely sentence.
Speaker 2: He says also a vodios If in his youth when
Speaker 2: he argued with the Beni Schaikia, do what you need
Speaker 2: to put in there is that it created an enormous controversy.
Speaker 2: It did. Some people burnt were a Vadiosiv's book. Here
Speaker 2: was a young guy like in twenty in his early twenties,
Speaker 2: and he's going around to the various Iraqi shoals and saying,
Speaker 2: you don't have to listen to the Beni schlaik listen
Speaker 2: to these. We're in the land of Israel. The Beni
Speaker 2: Schlai for them was the final authority, and he was
Speaker 2: telling them you don't listen to them. So that created
Speaker 2: a big controversy. There are people who wanted to put
Speaker 2: him in hey Rem but then rem Mozou says, as follows.
Speaker 2: When you write a book, you have to put forth
Speaker 2: your opinion. Yes it should be says bad denwt to zero.
Speaker 2: Put it forth carefully with sensitivity, but don't cover up
Speaker 2: the truth. When you write a book, you have to
Speaker 2: be truthful. And ravad yose I guess he's saying that
Speaker 2: maybe you're a vadiosif I shouldn't gone to the different
Speaker 2: shoals and preached against the Beni Schlai. But when you write,
Speaker 2: you have to write the truth. You can't give in,
Speaker 2: and in over time the truth will be revealed, because
Speaker 2: the truth always stands. And then we get to Kuflamazion
Speaker 2: and this will be the last one we do. It's
Speaker 2: just a few lines. I uh Rebemazous has been subject
Speaker 2: to great attacks by people. I will show you next
Speaker 2: class what says about him. But even before that, great
Speaker 2: attacks because in his evening Saturday nights you are he's
Speaker 2: quoting Beolic. He's quoting, often to reject them, but sometimes
Speaker 2: just quoting their poetry. He likes to quote. He's quoted
Speaker 2: the Masmid. If you haven't read the Masmid of Biolic,
Speaker 2: it's such a wonderful thing. I mean, then Revie used
Speaker 2: to quote this. If you grow up in the Ashkenazic world,
Speaker 2: it's not so problematic. But today here Beolic, oh the
Speaker 2: big heretic, and he's quoting other all these sources so
Speaker 2: there's a whole literature against him to they even banned.
Speaker 2: They put his sitter under harem and here let me
Speaker 2: show you. I don't know if you've seen this sitter ever,
Speaker 2: the Ishmatsliech sitter, very popular sitter, but they changed certain things.
Speaker 2: He corrects the gersos when he thinks they're mistaken. So
Speaker 2: it has oscam here from by Vosner and from other
Speaker 2: people here, uh, from a Vadio safe but still in
Speaker 2: this Spardic world there's there's a whole extremist element uh
Speaker 2: that came out of Ashkenazkyeshiva. So they've attacked him a lot.
Speaker 2: So I uh, I sent him some stuff about Biallack,
Speaker 2: because Biolock is not just all bad. When Biallck came
Speaker 2: to Israel, first of I wrote the Masmid, which is
Speaker 2: a great portrayal of the version Shiva. Second, when he
Speaker 2: came to Israel, he wasn't I wouldn't call him religious,
Speaker 2: but he was very much in favor of Schabas in
Speaker 2: the public sphere. And in a sense they said he
Speaker 2: did a certain type of chuva. So it's not like
Speaker 2: he's He's not Schernikovsky or Bertashevsky, who were complete, the
Speaker 2: atheists and heretics and all that. Biollock is much more complicated.
Speaker 2: So I sent him some things. I sent him how
Speaker 2: Reviewscoobromsky his relationship with Ballock. They had correspondents, and there's
Speaker 2: a bunch of Godolin who knew I'm sure of Dovid Lifschitz.
Speaker 2: Maybe if they'll meet him. He apparently knew Hebrew literature
Speaker 2: very well, but Abromsky knew Biolic literature very well. I
Speaker 2: sent him some of this stuff, and I sent him
Speaker 2: about some of the history of Biallock. So he writes
Speaker 2: as follows, and one with this. I think it's a
Speaker 2: little naive when he writes, but he says, I read everything.
Speaker 2: People are like this, that is like Biollic, that there
Speaker 2: so is torn between Emuna and Fira. That is Biallock.
Speaker 2: You know, one minute he's speaking very piously, he's calling
Speaker 2: back his youth, and the next minute, you know, you
Speaker 2: see stuff heretical stuff in one of his Later on,
Speaker 2: we'll see in the book Ballack published something that the
Speaker 2: Russian censor refused to print because uh, it's heretical. You know,
Speaker 2: the Russian censor is saying it's heretical against God, this
Speaker 2: is after the big pagram. We'll get to that. But
Speaker 2: then he said, nasee morador, you know they're there. We're
Speaker 2: gonna are we supposed to turn people at Biallak who's safe?
Speaker 2: Tim Are we now supposed to start looking to him
Speaker 2: as a guidance. So Rebazus will quote him if he
Speaker 2: has a good line or a good thing, but not
Speaker 2: that he can be a leader. But then he says,
Speaker 2: caval shalohayahgunda the goner vomans like going cook. He says,
Speaker 2: it's unfortunate that at the beginning of the days of
Speaker 2: the hoscal Uh we didn't have people like Ravadio Safe
Speaker 2: and of Cook, because then everything would have turned out okay.
Speaker 2: There wouldn't have been a split in a nation because
Speaker 2: they would have been able to keep the people in
Speaker 2: the fold with their ideas. Okay, now that this is
Speaker 2: quite naigi. First of all, there's no question Ravadio Safe
Speaker 2: has done enormous things. He brought He created a toros
Speaker 2: society in Stardic world. If you go back to the
Speaker 2: nineteen fifties and sixties, there's like one yeshiva. He didn't
Speaker 2: have anything as farta tourist society. It's all from him,
Speaker 2: and he created many many balichuva. But to say that
Speaker 2: the European hoscal these are secular, educated people. These are
Speaker 2: people who want entree into Europe. The idea that Revad
Speaker 2: Josefe would be he doesn't there's no language, he doesn't
Speaker 2: speak their language, So that wouldn't have worked. Riff Cook,
Speaker 2: It's more interesting because Cook Cook, I don't think any
Speaker 2: one individual. With the rise of modernity, you're gonna have
Speaker 2: people who attracted the new ideas and they're gonna leave.
Speaker 2: But we know that there were great figures. If you
Speaker 2: look in Germany shimpshar uff Al Hirsch when he comes
Speaker 2: on the scene, there is very little attrition among the
Speaker 2: Orthodox world, and it's precisely due to him and his philosophy.
Speaker 2: If you look at eighteen hundred, the Orthodox dominate all
Speaker 2: the cities, not obviously the towns. Fifty years later they're
Speaker 2: the minority. Why is that, because, as Hirsch pointed out,
Speaker 2: these rabbis didn't know how to respond to the times.
Speaker 2: They they were responding like they were living in Warsaw
Speaker 2: Villna two one years before. They need Torndero Heretzin Tora
Speaker 2: needs to respond to the new circumstances. But once the
Speaker 2: Hersheyan idea gets going, there's very little attrition. So yes,
Speaker 2: had you had a person like Riff Cook, maybe you
Speaker 2: would have. You did not have an Eastern europe A
Speaker 2: Shimphan Ruffle Art. If you had, maybe things would have
Speaker 2: been different. Risseael Solantre tried, but you wouldn't have solved everyone.
Speaker 2: But the idea is important that had there been an
Speaker 2: and I would reviser. Zeus said in the beginning years
Speaker 2: of the state, had you had a Ravad Josef who
Speaker 2: could appeal to the masses listen to my classes on him,
Speaker 2: you wouldn't have had these people came to Israel. They
Speaker 2: came from Morocco. Many of them are religious. They came
Speaker 2: from not all of them, because with the French already
Speaker 2: they they stopped being They came from Yemen. They all
Speaker 2: were religious, and then they fell into a secular society.
Speaker 2: They're not secular, but they were influenced. Many of them,
Speaker 2: not show Marschabas. We know the history. Had you had
Speaker 2: a figure like Ravad Yosefe to give them pride and
Speaker 2: teach them, then it would have been different. But not
Speaker 2: in hoscalo, hoscalo, you need arough cook type figure.
Speaker 1: So with that we end for.
Speaker 2: Tonight next class, we're going to pick up with what
Speaker 2: I believe is an important historical document when they write
Speaker 2: the history of the Yahad party in Israel, their failure.
Speaker 2: I think people will use this letter and we'll hear
Speaker 2: about listening to Wagner music and some a lot of things.
Speaker 2: We have about six more letters, the Ramban Mosha Kunitz.
Speaker 1: What does it mean?
Speaker 2: Moscule? You should shine? The mosculum should shine because zoa
Speaker 2: hurricis moscule always a bad word. What about Gilgel? Is
Speaker 2: Gilgel really a doctrine reincarnation? So we have all sorts
Speaker 2: of good stuff coming up. Well, let me now, oh
Speaker 2: it's already nine thirty three. Let me get to the comments. Everyone.
Speaker 2: Thank you all for your comments and questions. As always,
Speaker 2: I love the fact that I learned so much from
Speaker 2: the comments. Albara sent the link I said that the
Speaker 2: I said this before we got on that this Werdiger,
Speaker 2: who's the CEO of the Agora Si SrAl. He goes
Speaker 2: to the Super Bowl every year. Janin says, this reminds
Speaker 2: me of modern non denominational Protestant ministers. And congregations. I'm
Speaker 2: not sure what that was referring to. So right in
Speaker 2: Felix says, where's Revdi say? It's for minutes. It's a
Speaker 2: coo issue. Even if he knows what she looks like,
Speaker 2: he says it it's in the book in y b
Speaker 2: oh Mare in his in the early beone where he says,
Speaker 2: if you know what she looks like from a picture,
Speaker 2: you can't. But then in the later ya be o
Speaker 2: Mayor he says, no, if you just know from a picture,
Speaker 2: and and it's explained in the book by revolv Ram.
Speaker 2: If you just know what you look for her a picture,
Speaker 2: it's not h it doesn't count. You have to have
Speaker 2: been with her in person. That's where he says. He says,
Speaker 2: he says, you have to rayem Riosa. So does that
Speaker 2: mean if you saw her on TV because that's sort
Speaker 2: of like in person. I don't know. He doesn't explain that.
Speaker 2: But that's a retraction. That's an important retraction of revolv
Speaker 2: Ramiosef explains, so we studied this earlier in the collect course,
Speaker 2: that that his father changed the position on that bride
Speaker 2: Witz is not from Toronto. Oh yeah, this is not
Speaker 2: it's Eliwits. You're right. Sorry, sorry, I get confused. Thank you, Nat.
Speaker 2: He's he's I think he runs uh a chateaua now
Speaker 2: uh no, no in Israel, yes, bride wits. I think
Speaker 2: he runs. I forget someone, all right in one of them. Yes,
Speaker 2: it's so, it's a bride wits. And I just want
Speaker 2: to say again how impressed I was by h L
Speaker 2: I never met, but uh, in general, how impressed I
Speaker 2: am that the academics and the rabbis are saying basically
Speaker 2: the same thing. That so, uh yeah, they're brothers. Okay, yeah,
Speaker 2: I don't know either of them. David Eisen says that, yeah,
Speaker 2: this was just released yesterday. I think the real giving
Speaker 2: an explanation for an eye to eye for an eye,
Speaker 2: and the Rove doesn't here deal with the fact that
Speaker 2: in the Morna Vuim basically says that it should be
Speaker 2: an eye for an eye, but and and the explanation
Speaker 2: people usually give is that because in theory, that's what
Speaker 2: we should do, but we we can't because it's not
Speaker 2: gonna be uh, it's not gonna be equal. That's what
Speaker 2: the Gomoras says, that if my eye is good and
Speaker 2: your eye is bad. But the rev you can he
Speaker 2: get the link Ruby selli achik. You're not watching him.
Speaker 2: It's just an audio. But whoever set it up set
Speaker 2: it up so that he sort of moves and it's
Speaker 2: in Yiddish. Uh. The reve has A has a great
Speaker 2: Yiddish yes so bora sites the godomi raban chimo Uh.
Speaker 2: The expressionismonim no no, the is fardimo. Also use peo team.
Speaker 2: As far as I know of, Mazuza is the term
Speaker 2: peo team. Filk says Iribo is great. I why do
Speaker 2: they remove Rebo? I think only because it doesn't it's
Speaker 2: it's like modern music. And for Yeshiva, I'm assuming that's why.
Speaker 2: But Felix says, Yeshiva guys listening to these days, that's
Speaker 2: the sort of thing that would be great. At my
Speaker 2: school every year they have like a musical thing. So
Speaker 2: you have someone like Yshairibo we had, We've had all
Speaker 2: these type of modern like religious type of singers. But
Speaker 2: I have to say I had never heard of him.
Speaker 2: And Davis is how is Romusu's Westerner prime minister any
Speaker 2: different and similar? Blessing with his Stonies run politicians by
Speaker 2: Lababachreby it's no different. But again, the Labavacherebbi is not
Speaker 2: a Haredi Rosueshiva. Tell me when Revma and usually Rebbi
Speaker 2: Netsanajo or other politicians and go to the dinner in
Speaker 2: Tel Aviv. When's the last time you saw Netsan Yaho
Speaker 2: or any secular politician go to Thelevron dinner or go
Speaker 2: to the Ponavis dinner. You won't have it. They go
Speaker 2: to America's. You can see videos of Shamir walking into
Speaker 2: America's and you're not smoved, and they sing to him
Speaker 2: like he's one of the Godola you thro. But the Labavachrebbi,
Speaker 2: of course, the Lababach rebby would give the blessings. But
Speaker 2: the Olbabach Rebbi is also not in the Haredi world
Speaker 2: the way we normally think of, you say, the prime minister, politicians, Shazar.
Speaker 2: When Shazar came to America, he went to the rebbi
Speaker 2: and the rebbie of course, gave him this blessing. And
Speaker 2: there was a lot of controversy back in Israel. They said,
Speaker 2: you're the president, you shouldn't go to the rebbe. The
Speaker 2: rebbe should come to you, and they thought it was disrespectful.
Speaker 2: But Shazar. When he reverted to his youth, he was
Speaker 2: a hausted and he went to the Rebbe. He wore
Speaker 2: the hat the entire time. In his later years he
Speaker 2: became more observant than they say, so they would all
Speaker 2: the politicians, including Natanao you could see on YouTube nets
Speaker 2: now when he was the ambassador, would go to the Rebbe.
Speaker 2: But that's it's the same thing. They're not in the
Speaker 2: Haredi world. Per Se. David says that Yhai Rebo was
Speaker 2: part of an increasingly growing group of Jewish music entertainers
Speaker 2: such as lenand and Ari who had become mainstream. And
Speaker 2: his music's on a top ten playlist of secularies early
Speaker 2: radio stations, and the songs and then I looked on YouTube.
Speaker 2: These are good messages. It's like there's Christian rock and
Speaker 2: Christian music. This is Jewish music, but not like we
Speaker 2: think of like wedding type of music. It's but songs
Speaker 2: with good messages. And I was listening to him for
Speaker 2: a while. What is the name of the site about
Speaker 2: the guiness? You can't access it. If you email me,
Speaker 2: I'll send you the link, but you can only see
Speaker 2: sections of it. It's it's called from Cairo to the cloud.
Speaker 2: For those people in Toronto, the Friedberg freed there's the
Speaker 2: Freberg Institute funded by Dove Friedberg. They've created this website
Speaker 2: and all the fragments of the Guinese guiness is incredible.
Speaker 2: iPad says that as far as Eric Einstein is there
Speaker 2: a musician took inspiration for Tanach, including songs about Jacob
Speaker 2: working waiting for Rachel. Yeah, okay, I guess they took it.
Speaker 2: But are they talking? Are they singing? These singers they're
Speaker 2: not orthodox. Do they have a contemporary message? I mean,
Speaker 2: you can have a love song about Jacob working for Rajau,
Speaker 2: but that's that's not uh. And the song Yihairibo sang
Speaker 2: was like for the about the Yeshiva, It's I think
Speaker 2: that's different. David says that the true term mandated pro
Speaker 2: revoo and an urban celibacy. Then why are women is
Speaker 2: them from the smith's Okay, you know you don't need
Speaker 2: me to answer that. The reshown him already asked that,
Speaker 2: and the standard answer given is that it's dangerous. Today
Speaker 2: maybe people forget that, but in pre modern times it
Speaker 2: was quite dangerous. Many women died in childbirth. If you're
Speaker 2: ever wondering where you have these those the wicked step
Speaker 2: mother and everything. Why are therese all these wicked step
Speaker 2: mothers around? It's because women were off and dying in childbirth,
Speaker 2: and the husband then had to remarry to If he
Speaker 2: was lucky, he married the sister, because only the sister
Speaker 2: would that would be good sister of the wife. But
Speaker 2: generally they have to find some woman, uh to marry,
Speaker 2: and that's where you get the theme of the wicked stepmother.
Speaker 2: So that's what many people say. The reason is, since
Speaker 2: it it's dangerous, we didn't want to have a commandment
Speaker 2: to require women. Now, how how that is actually practical
Speaker 2: because if women are really not obligated, then apparently women
Speaker 2: they don't have that children. You could be married and
Speaker 2: she could say, well, okay, I'm going on all his
Speaker 2: birth control and you're never gonna have children. So it's
Speaker 2: a little more complicated than that, because once she gets married,
Speaker 2: we assume that she is obligated to have children because
Speaker 2: it's part of her duties as a wife. A woman
Speaker 2: can't say just because she's married, I'm not obligated and
Speaker 2: I'm not gonna have children. But what it does mean
Speaker 2: is that technically a woman is not obligated to get
Speaker 2: married because she's exempt from it. Oh and so, and
Speaker 2: finally the last thing, David says this or Sam Rabbi Bridewits,
Speaker 2: I listened to rebby Bridewits. Maybe that's the why I
Speaker 2: said Yitshak and Seelieza because in the car I like
Speaker 2: to listen to we were snowed out last Tuesday, but
Speaker 2: on Thursday, so I always listen to good stuff. I
Speaker 2: listened to her emotion talks. I don't listen to her
Speaker 2: by Weeder him. I watch because you sort of need
Speaker 2: to see it. But I listened to her emotion I
Speaker 2: listened to Wi Wechenstein. I listened to general podcasts, not
Speaker 2: Jewish Jewish ones. I'd love to listen to Glenn Lowry
Speaker 2: and John mcwarder. If you don't know John McWorter, check
Speaker 2: out John McWorter. I love him. Uh but I was
Speaker 2: listening last week to the Dovid Luhtenstein Show, and I
Speaker 2: was listening to uh Rabbi Bridewitz, who was on it.
Speaker 2: It's like Bridewits, this is just a few weeks ago,
Speaker 2: and he was speaking of vegetarianism and other things. And
Speaker 2: he's very impressive and very well spoken, and of course
Speaker 2: I'm waiting and he throws out rough cook and everything
Speaker 2: very nice. So yes, mort he says, I don't listen
Speaker 2: to Lexicon Valley. I've only listened to a few of them.
Speaker 2: I like listening to his stuff on race, race relations,
Speaker 2: anti racism, all that sort of stuff. I think he's great. Okay,
Speaker 2: uh so ot con thank you. If I recall, I
Speaker 2: don't know if I connect. You know, years ago the
Speaker 2: a good at convention. There's a whole scandal because it
Speaker 2: was Israel and they refused to invite the president of
Speaker 2: Israel because they didn't want to stand, you know, and
Speaker 2: you remember that. I was thinking about thirty five forty
Speaker 2: years ago, there's a whole well there there's been a
Speaker 2: number of scanners. I thought there was another scan. I
Speaker 2: think it was the first to go to convention, the
Speaker 2: second in Israel where they refused to put the Israeli
Speaker 2: flag up on the hotel where it was taking place
Speaker 2: at and they were told, you have to know, they
Speaker 2: want to take the flag down, and they said, no,
Speaker 2: we're not taking it down. So what they did is
Speaker 2: then they put up the flags of all the countries
Speaker 2: where people were coming from. So America, England, So the
Speaker 2: Israeli flag was only one flag among many. Yeah, that's
Speaker 2: they're not going to have. We see the Gardi world,
Speaker 2: we see part of this with the world's Zionist organization.
Speaker 2: There was a split in the is that the world's Yeah,
Speaker 2: there's split in the Garadi world because a number of
Speaker 2: leading figures in Kunier Rusher Weis said that we should
Speaker 2: be part of this because there's money and we can
Speaker 2: direct money and other things. And then there was a
Speaker 2: strong backlash or by our own fellow and even though
Speaker 2: many Godolim and Israel from the very right wing said
Speaker 2: that it's okay. And then how could it be okay
Speaker 2: you have to proclaim allegiance to Zionism. I don't think
Speaker 2: people or Zionists might not be so happy of hearing this.
Speaker 2: They said, ah, no one cares. You could just say
Speaker 2: I Bombazionist, even if you're not really a Zionist. So
Speaker 2: that the Haradian who said be part of it, they say,
Speaker 2: it's not really a declaration. But Robert Aaron Felman, you
Speaker 2: can actually see his speech at the Agoda convention attacking
Speaker 2: this position, saying that these are our principles. We will
Speaker 2: never be in the world Zionist organization because we oppose
Speaker 2: what Zionism is. So the Haredi world itself is split
Speaker 2: on how to relate. But they would never have an
Speaker 2: Israeli Prime minister speak unless he was a religious Jew.
Speaker 2: How do you spell? Mcwurder, mcwarder, mc who r t
Speaker 2: er Lexicon Valley is all about language. He's a linguist,
Speaker 2: but his show on racial issues is very entertainment.
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