Speaker 1: Welcome to Jewish History Uncensored with Mark Shapiro. This is
Speaker 1: season sixteen, episode twenty eight.
Speaker 2: Okay, a number of things to do. First, Ruvein from
Speaker 2: Paris sent me this regarding this takes us back already months,
Speaker 2: but it's not really what I was speaking about. But
Speaker 2: let me tell you what he sent me. He sent
Speaker 2: me this is video of the former chief Rabbi of France,
Speaker 2: prior to that Chief Rabby of Marseille, at a funeral
Speaker 2: of the mayor of Marseille. And it's it's in a church.
Speaker 2: So uh here okay, side, just so just sharing a
Speaker 2: because Ruven you sent it to me. But that's really
Speaker 2: we were speaking about, uh, donating money to build a church.
Speaker 2: We didn't really speak about entering a church or anything
Speaker 2: like that. But uh, in England the rabbis do uh
Speaker 2: the chief Rabbi for funerals and important things of the royalty. Uh,
Speaker 2: chief Rabbi Jacob. That's also did it after the locker
Speaker 2: be uh bombing U with the airplane this eight years ago.
Speaker 2: It was Rabbi Mukstein. He created some waves because he
Speaker 2: went to the National Cathedral in Washington. And we'll see
Speaker 2: what happens with Biden. But that's I mean, this is
Speaker 2: not something so unusual. It happens in many countries when
Speaker 2: they think for reasons of state, it's important. Now, a
Speaker 2: couple other things I want to share with you. We
Speaker 2: spoke last class about titles, so I want to show
Speaker 2: you something else. Let me get rid of this. I
Speaker 2: said last time that Migdalos, which is a top school
Speaker 2: for women, they don't use the title rob A Neat,
Speaker 2: and I wanted to be sure, so I went and looked,
Speaker 2: and then you see it. You see st Rosener, Susen's daughter,
Speaker 2: and of course you see the men. They all get
Speaker 2: the title. But then I went to the Hebrew website
Speaker 2: and lo and behold, look what you find. I don't
Speaker 2: know if this is intentional but for political reasons or what.
Speaker 2: But look on the women's page, she is called roban Neat.
Speaker 2: But if you look down, none of the other women
Speaker 2: are given the title. Notice they're called the rammote, which
Speaker 2: and ramin because you have the men and they're given
Speaker 2: title Rabbi. Again this thing rammiote to call a ra meat,
Speaker 2: so ra meat the poor was romneyote. No, it should
Speaker 2: be rama por ramote. Ra meat is like cough copete.
Speaker 2: It's I don't know who came up with that. It
Speaker 2: makes them lesser. But notice they don't give anyone else titles.
Speaker 2: And like I said in this, I don't think it's
Speaker 2: a radical thing at all. In this world. We give
Speaker 2: people titles for achievements. All these women have accomplished enormous
Speaker 2: amount in terms of towers study, and I don't think
Speaker 2: it's a it's a it's female clergy. I don't think
Speaker 2: it's radical. I don't think it's I think we need
Speaker 2: to give them a title. Whatever the title is, it's
Speaker 2: just not right. And I don't see why in America
Speaker 2: there's an issue. And I don't know, truthfully, I don't
Speaker 2: know where. Like Gillman's daughters there they can find out
Speaker 2: why on the website they didn't give these very accomplished
Speaker 2: people titles. The uses and you can find out whether
Speaker 2: the on the men the English page it's intentional. Okay,
Speaker 2: I got the book, Thank you birth. Now I can
Speaker 2: tell you the whole story. This is the Massifa ti
Speaker 2: Paris or Shlaim Yeshiva of Staten Island, the whole the
Speaker 2: history book. Notice look at the title here. For some reason,
Speaker 2: they spell the first word Meesivtha, which must go back
Speaker 2: to when they originally incorporated the school. But it doesn't
Speaker 2: make any sense because it's the same letter stuff and stuff.
Speaker 2: It should be it should be Massifa actually not thh.
Speaker 2: But so I have the book here, I got the
Speaker 2: details now nineteen oh seven, it's a TALMATOA nineteen twenty three.
Speaker 2: It's Yeshiva Day School k to A nineteen twenty nine
Speaker 2: high school added. But what I love about books like
Speaker 2: this is because you learn a lot just from looking
Speaker 2: at the pictures. I want to show you a few
Speaker 2: pictures and you'll get you'll see what I mean. Now
Speaker 2: you gotta get credit to the schools they put this
Speaker 2: stuff in. They're not embarrassed, I guess to do it.
Speaker 2: So let me show you two pictures. Well, first you're
Speaker 2: gonna remember this one because this relates. Hold on here
Speaker 2: to the the first remember about graduations. Hold on, let
Speaker 2: me where I'll show you. Unfortunately, for this thing, I
Speaker 2: got a individually choose it. Okay, So now I think
Speaker 2: i'll be able to get you the picture that I
Speaker 2: want to show you here. So here's from nineteen sixty four.
Speaker 2: They took a picture. They had a yearbook so only
Speaker 2: some of them did it in the took the picture
Speaker 2: in their gowns. But if you remember Ramosa said he
Speaker 2: doesn't know what that hec there is to where you
Speaker 2: know this sort of thing, these gowns, because it goes
Speaker 2: back to the medieval church, Universe cities. But you see
Speaker 2: an MTJ. They wore it. Maybe some were more from
Speaker 2: and they didn't want to wear it in the pictures.
Speaker 2: But look at this picture. I'm going to show you now,
Speaker 2: Oh my god, that shrews individually. Again, take a look
Speaker 2: at this. The enlarge it for you. This comes. This
Speaker 2: is from the nineteen forties, Mimchha. And look that you
Speaker 2: got there. You got the Israeli flag on the right
Speaker 2: there I showed you already at Trevadas when marching with
Speaker 2: the Israeli flag. Here you have at MTJ. The Israeli
Speaker 2: design is fag. It wasn't Israeli fig in those days.
Speaker 2: It was called design this flag. If you look, I
Speaker 2: have a book here, it's here. It is. It's so
Speaker 2: you can see it. Wellbi Ari Schwat his his his
Speaker 2: father was the principal for a number of years of Saar.
Speaker 2: But he's an Israeli teachers at the Israeli schools. He
Speaker 2: wrote a whole book, part of it dealing with the
Speaker 2: Israeli flag, and he has a whole chapter here about
Speaker 2: Ramosha Feinstein's view of the Israeli flag, because Ramosha Feinstein
Speaker 2: has a chuva in the fifties fifty seven which is
Speaker 2: very negative about the flag. Hear refers to the leaders
Speaker 2: of Israel as a shane and he doesn't like having
Speaker 2: the flag and show or any flag in show the
Speaker 2: American flag either, but he doesn't think it's a prohibition.
Speaker 2: He just thinks the Israeli flag, he's not into it.
Speaker 2: The question was did he did his position change over
Speaker 2: the years? You can read this book. What I find
Speaker 2: of interest is that on nineteen thirty five reports that
Speaker 2: when Ramosha was in charge of MTJ, he allowed the
Speaker 2: students to march with the Israeli flags and American flags
Speaker 2: at the end of their at the end of the
Speaker 2: year celebration, finishing up the year, and this took place
Speaker 2: in the base Madris. And he quotes here of David
Speaker 2: Feinstein who explains that his father only opposed the flag
Speaker 2: during dawn, but other than that it wasn't a problem.
Speaker 2: And he also quotes Redovid Feinstein as saying that he
Speaker 2: even permitted to feel a for the h Ushwam Mamadina
Speaker 2: if he wanted to do that. And so he makes
Speaker 2: the argument that and there's seems to be evidence that
Speaker 2: there was a change in Ramosha's view. He has a letter,
Speaker 2: for example, where he says that Indian Saha Indian Guddo.
Speaker 2: He says that being in the Israeli army is a
Speaker 2: great thing. He writes the two students from his sheiem
Speaker 2: that he did mayor, but he tells him it's better
Speaker 2: to learn tover. But the fact that he says it's
Speaker 2: an important thing that obviously is diverges from the standard
Speaker 2: Karadip position. In addition, he quotes Rev. Fran Greensand, who
Speaker 2: we know so well coincidentally by Shava, who based because
Speaker 2: of my early the very first class I did in
Speaker 2: this series twenty eight classes ago. Remember I mentioned that
Speaker 2: Rebby Frian Greenbat was in the air gun, and I
Speaker 2: told the whole story. Rebbie Schwat heard the talks or
Speaker 2: heard of them, and he sent me a letter from
Speaker 2: Rabbi green Black, which he refers to in the book.
Speaker 2: But I never asked him. I know him a bit
Speaker 2: just to correspondence. He also was my daughter's teacher last year.
Speaker 2: It wouldn't been now And I'm holding the letter here.
Speaker 2: From here it is by green Black and by Greenback
Speaker 2: talked the whole story. Although in this letter, Rabbi Greenblat
Speaker 2: says that he was in Lechi, which is not the
Speaker 2: You're Good and based up on my conversation with them
Speaker 2: and also other people if you look online, he said
Speaker 2: he was in the air Good. It could be he
Speaker 2: wasn't sure what he was in. He fought at Dr
Speaker 2: Yassin if he read the history the Lach and You're
Speaker 2: Gun both fought at Darya scene. So if he was
Speaker 2: there and it just threw him in a group, maybe
Speaker 2: it was hard to know who he's with technically because
Speaker 2: they were all mixed together. And he tells the whole
Speaker 2: story how he said his brothers, two brothers from the army,
Speaker 2: his brothers in law. He says he never really thought
Speaker 2: about it holockically, just you know, the Arabs were attacking
Speaker 2: the Jews, so he figured that something he has to do.
Speaker 2: He speaks about the importance of Towers students not having
Speaker 2: to go to the army. If they're really into learning,
Speaker 2: not if they're just dodging the draft. So it's it's
Speaker 2: a very very interesting letter from boy mentioned he was injured.
Speaker 2: I don't know what type of injury this was, and uh, okay,
Speaker 2: very very interesting for those who are interested in Rabbi Greenblatt. Okay,
Speaker 2: that's all. Let's nail return to where we are. We
Speaker 2: have a lot to see and a lot to do,
Speaker 2: and I'm gonna pick up right where we left off.
Speaker 2: Let me get a picture up here for everyone. I
Speaker 2: need to show you I think we are here, Okay,
Speaker 2: because I said that. Actually, before we get to that,
Speaker 2: I mean, oh man, margin although hold on now, let
Speaker 2: me back up for a second. Before we continue with
Speaker 2: what we are doing. I need to respond also to
Speaker 2: a couple of things. At the very end of class
Speaker 2: we looked at We're talking about this word alam. What
Speaker 2: does it mean? Incidentally, if anyone is interested in a
Speaker 2: detailed study of it, you can Professor Fudeman and Professor
Speaker 2: Gruber of BEng Guarin University a whole article in the
Speaker 2: French Review of Jewish Studies, all those articles in English,
Speaker 2: all about the word olam. We'll get back to this
Speaker 2: in a minute, but at the very end of class
Speaker 2: last class, Mike, we were talking about and this verse
Speaker 2: chapter eighty nine and Psalms verse three, kiam Marti o
Speaker 2: am hasegibana, for I have said forever is mercy built?
Speaker 2: And Mike said, well, it's uh that should mean world there,
Speaker 2: and I disagreed, but I said that I recalled that
Speaker 2: ibn Ezra understood this to mean world. It turns out
Speaker 2: I was wrong. If you look Ibanezra study, they take
Speaker 2: it just as you see here jps Rashi gives both
Speaker 2: explanations world. First, he says time and then he gives
Speaker 2: a world. So that's how we left it. And I
Speaker 2: explained to you why I thought that. Let me pull
Speaker 2: up the the adno lum here. I told you that,
Speaker 2: oh sorry, I'll get to this in a second. Well,
Speaker 2: I can show you here a dono um that I
Speaker 2: thought adno lum meant uh eternal war. And that was
Speaker 2: my point of what I wrote about this years ago,
Speaker 2: because everyone pretty much assumes that it doesn't messure to me,
Speaker 2: everyone pretty much assumes that it means master of the world.
Speaker 2: I mentioned that in the late the new RCAA sitter
Speaker 2: they do have it as eternal also see it's sir.
Speaker 2: It's er writes to me that the expanded the new
Speaker 2: RCAA sitter. They leave it as both. They have they
Speaker 2: have eternal mass, they have it as master of the world.
Speaker 2: But they say that some also read it as a
Speaker 2: transit is eternal. I wonder if that's because of my
Speaker 2: my post where I dealt with art scroll art scrull.
Speaker 2: I know they read my post because I'm the only
Speaker 2: one that they put on a whole press release against
Speaker 2: me because my criticism of the microse Cadobos and their
Speaker 2: censorship of the rush bomb. I think we're going to
Speaker 2: get to that because I have a letter from from
Speaker 2: Azoo's I can't remember if it's in the book or not,
Speaker 2: but he also so that's what tells me so thank you.
Speaker 1: Uh.
Speaker 2: But what I really have to share with you is
Speaker 2: what was told to me by Riley, the big Toman
Speaker 2: Hachem Mahabersari, who listens to Israel. And I'm not so
Speaker 2: convinced anymore what I said that what it means, And
Speaker 2: let me explain to you. One. First of all, he
Speaker 2: tells me that they I'm not the only person who
Speaker 2: thought of this. Ro Behaim Kanievski they asked for behind
Speaker 2: Kanievsky this question what does a do mean? Does it
Speaker 2: mean eternal master or master of the world? And Robihaim
Speaker 2: Kaniefski you can find this in his Uh. It's called Maseru.
Speaker 2: There's a few different to masars On Chivus and Skis
Speaker 2: and Pesach. Same thing. Every time they get to he says,
Speaker 2: it's it's The question is is if a mo maco
Speaker 2: oh bizman and he says that it's it's uh the
Speaker 2: like the home and he gives an example that it's
Speaker 2: Hillary refers to a Dolplawns master of all earth. So
Speaker 2: he said, it's the same thing. Look, I don't need
Speaker 2: uh behind Kanievsky to know that people disagree have this position.
Speaker 2: I mentioned Ramazu's. The Villamagone has this position as well.
Speaker 2: The Villaagone actually brings he speaks about He explains what
Speaker 2: the donohum is uh the Gamara in Brokos in seven
Speaker 2: bees ionam a baze it quotes the Pussa where A
Speaker 2: says to Sham, how will I know? How will I
Speaker 2: know Rashana that I'll inherit uh the land so u.
Speaker 2: But he says, you first to their if you look
Speaker 2: in here tesfave puss a eight. It says de i welheim,
Speaker 2: but ada rashana so uh on this pussic here the
Speaker 2: Villainagone says that uh. He wants to know why we
Speaker 2: begin dopining with adonom and he says that because before
Speaker 2: Avram was the first one to call Cardisborg who adone?
Speaker 2: And why did he call him adone? And he goes
Speaker 2: on and explains, because you know, God is the master
Speaker 2: of the world. And I'll read you the exact words,
Speaker 2: because he says, uh. Over there says Miyam Shabbara cars
Speaker 2: Baros is only going coach to Kamara that Avraham was
Speaker 2: the first one to call Hashem adone and therefore, and
Speaker 2: the Gamar refers to it as miam Shabbaraba from the
Speaker 2: time that God created the world. Uh, so it appears
Speaker 2: to be he's a doon of the world. Furthermore, I
Speaker 2: found that just was looking earlier today they were a
Speaker 2: shape sofa explicitly, he realizes that people are going to
Speaker 2: be unsure what this means, and he says, what does
Speaker 2: it mean? Don't show olah? So I I grant that
Speaker 2: I'm in the minority. It sings, but ribardiy Lay called
Speaker 2: attention to my attention to something. I asked him, is
Speaker 2: this your own idea? Did you come up with this?
Speaker 2: Because it's an unbelievableish, I think, and it is. I'm
Speaker 2: want to show you something. Here's Perca W chapter three.
Speaker 2: It says that that God, what does it say here,
Speaker 2: took counsel with the Torah before he created the world,
Speaker 2: and the Torah called him Rebonho, you know, master of
Speaker 2: the war of the world. And then later it continues. Uh,
Speaker 2: the very next verse the refers to God is a
Speaker 2: don You might want to say, Adam is different, and
Speaker 2: I don't ola could be, but uh, I mean we
Speaker 2: we have the verse Alam, which normally we see in
Speaker 2: in Grace. She's twenty one thirty three eternal Lord. So
Speaker 2: but you can see how this can be read the
Speaker 2: Lord of the world. So it's not it's not one
Speaker 2: hundred percent clear, but uh, I'm becoming less and less
Speaker 2: convinced that that it's eternal Lord. Although when you look
Speaker 2: at the Dnoum and just look at the English translation,
Speaker 2: it does fit in very nicely. And that's why the
Speaker 2: arts prositer burned bound to Solar pool. They have eternal master.
Speaker 2: I just want to show you one more thing about
Speaker 2: this while we're on the topic. It closed this up
Speaker 2: here in Gruber's article, he quotes a puss up that
Speaker 2: he thinks means world in Ecclesiastes, and that's if you
Speaker 2: look in chapter three, verse eleven, it's a call us
Speaker 2: sah yeah, fed bee too. He has made everything beautiful
Speaker 2: in its time. Gammet Ola Naton believe gammet to Ola
Speaker 2: Naton believe bamb. He reads it as a at a
Speaker 2: call asa fed bet gammet o. I'm also the world.
Speaker 2: Most people do not read it that way, and most
Speaker 2: people read it as equal rushbam and others. He has
Speaker 2: made everything beautiful in its time, even though it has
Speaker 2: the hay on it. So oh, there are people who
Speaker 2: do say that. There are some passages which the word
Speaker 2: olm does mean world in the Bible. A grouper says
Speaker 2: it's ecclesiastic. He doesn't accept the Solomonic authorship. He says
Speaker 2: it's late Hebrew, and that's why it's you have it there. Okay, okay,
Speaker 2: that's enough for this. Let's you know. The The other
Speaker 2: question is what is it? What does al alam mean?
Speaker 2: Most people mean the eternal eternal world. Let me put
Speaker 2: this down, because if we we, I still want to
Speaker 2: show you one more thing in the Dona lump to
Speaker 2: tell you why I think Artrow gets it right and
Speaker 2: everyone else gets it wrong. So let me pull up
Speaker 2: up here, let me pull up the sitter. Here, here's Sacks,
Speaker 2: and then we're gonna move on. Look at the last
Speaker 2: two lines. We all know it well. The Adolf keydri
Speaker 2: the sean. I don't I leave a loi ra. So
Speaker 2: look how Sax translates this. Actually you don't see it here?
Speaker 2: I gotta share it. Sorry, there you go. How does
Speaker 2: Sex translate this the Adolph key into his hand my soul?
Speaker 2: I place basic seanda ira when I awake and when
Speaker 2: I sleep the imrorig vis and then I leave the
Speaker 2: loyal rah. The word is with me. I shall not
Speaker 2: fear body and soul from harm? Will he keep? If
Speaker 2: you look at the last two lines, they're out of order. Well,
Speaker 2: Sax does a good job in making it rhyme, but
Speaker 2: the last two lines, in order to make it rhyme,
Speaker 2: they're out of order. What does it mean? The ig
Speaker 2: the hashemi rap Sex translates body and soul from harm?
Speaker 2: Will he keep? All legal ros the words with fear,
Speaker 2: body and soul from harmably keep. There is no way
Speaker 2: that the vs can mean body and soul from harm?
Speaker 2: Will he keep the words? Imply nothing about keeping from harm?
Speaker 2: Art scroll gets this right? I think I have a me.
Speaker 2: I think I have here the art scroll page here
Speaker 2: for it to show you. Is this it? No, that's
Speaker 2: the double Let me read you. I have art scroll
Speaker 2: here to show you. If not, I'll read it to you.
Speaker 2: I thought. I. Oh, I have art scroll. Yeah, sold
Speaker 2: on the I'm gonna get your ort scroll. This is
Speaker 2: art scrol here. Oh no, sorry, once again it's the
Speaker 2: wrong one. We can't see all the pages I have here. Okay,
Speaker 2: I definitely see the art scroll. Uh, let me just
Speaker 2: find it for you. I got so many things I
Speaker 2: want to show you this quest that it's Uh, I
Speaker 2: can't keep track of everything. Uh, there's art scroll. I
Speaker 2: have it. Do you want me to read it? No?
Speaker 2: I want to show everyone here. I have the book
Speaker 2: okay forgot Oh no, here it is. I got it.
Speaker 2: I got to hear you. Okay, So now even before
Speaker 2: we get to art scroll, let me read you the
Speaker 2: new r C. Does anyone have people have this center
Speaker 2: the new r c A center. I don't know if
Speaker 2: you text to anyone to someone, if anyone has it
Speaker 2: right in the chat, it happens to be a great sitter.
Speaker 2: I think all the ou Showls should use this sitter,
Speaker 2: but logistically it's never going to happen for the simple
Speaker 2: reason that they all have the art scroll and it
Speaker 2: would cost a fortune to get rid of it. Now
Speaker 2: anytime if you have let's say five hundred c Duram,
Speaker 2: so if you need to be replaced, you buy the
Speaker 2: new ones. You know the art scroll, and you just
Speaker 2: replace it. Other than Sinnagogue Boca Ratan I heard which
Speaker 2: completely got rid of the art scroll and put the
Speaker 2: RCA in. It's hard to see because Scholes don't like
Speaker 2: to have two different types of C. Duram, and some
Speaker 2: shows that I know one in particular that they got
Speaker 2: rid of all the artschull and use the core in
Speaker 2: the sacks one. So I feel bad because this sitter
Speaker 2: took many, many years of work. It's a great sitter.
Speaker 2: It's much more sophisticated in terms of the commentary. You
Speaker 2: it has a religious Sionist modern Orthodox perspective.
Speaker 1: You have.
Speaker 2: It's but it's hard you got to give arts throw
Speaker 2: all the credit they they got in this mark it
Speaker 2: in the nineteen eighties, and they were able to conquer
Speaker 2: all the shoals. So it's I question whether this sit
Speaker 2: or will ever really be able to make it up.
Speaker 2: But so how do they translate here these last lines
Speaker 2: the essay with my body my soul will sting, which
Speaker 2: I think is correct? But what how they translate the
Speaker 2: Adolph qu I entrust my spirit to his hand when
Speaker 2: sleeping and when awake basic sean the eran. However, that's
Speaker 2: really not correct. I'll show you what art scroll did,
Speaker 2: which is which I think is really brilliant. So I
Speaker 2: got to give credit where credit is due. No, this
Speaker 2: is not art scroll. I just had art scroll. Actually,
Speaker 2: so why my why am I doing that again? Where's
Speaker 2: my art? Here's my art scull. Take a look at
Speaker 2: the words here vi imri the sc sor right by
Speaker 2: the Adolf, but a shan da ayira arts girl translates
Speaker 2: his holmes into his hand. I entrust my spirit when
Speaker 2: I go to sleep and I shall awaken. That's what
Speaker 2: vayrad means, not when I'm awake, as we see the
Speaker 2: other the other syndrom do. But when I awaken. Why
Speaker 2: is this so brilliant because this is an allusion to
Speaker 2: the famous mid rush. We're all taught in school that
Speaker 2: when you go to sleep, your spirit returns to Gods
Speaker 2: and is given back to you in the morning. It's
Speaker 2: a new creation briaha dashah. Now this isn't just some
Speaker 2: random midrush. It's derived from Tahil chapter thirty one, verse six,
Speaker 2: which is the words the ad bi amhaf ky bruri.
Speaker 2: That's the midrush is on those words. The mid rush
Speaker 2: is commenting on the exact words of adono um. This
Speaker 2: shows that art Girl's translation has beautifully captured the correct
Speaker 2: meaning of what does it mean the A c Sean
Speaker 2: when I go to sleep v irah and then I
Speaker 2: awake and it's with me. I awake because that's what
Speaker 2: that's what the mid rush says, that when you wake up,
Speaker 2: your spirit is your soul is given back to you.
Speaker 2: That as you go to sleep and it's with God,
Speaker 2: and then you awake and it's back with you again.
Speaker 2: So shkyak to art scroll and now we can understand
Speaker 2: the next verse, what does it mean with my spirit?
Speaker 2: Show my body remain since my spirit has returned and
Speaker 2: joing with my body. I know that God is with me,
Speaker 2: and I shall not fear. Very nice clock covoted to
Speaker 2: art scroll. Now let us move on to the next Simon.
Speaker 2: Let me put this all away. I have so many,
Speaker 2: so many books here for what I'm going to show
Speaker 2: you number one oh nine. We're going from this page
Speaker 2: two thirty two. We're going from don Alam to Yigdahl.
Speaker 2: Let me show you Youigdel, No show you the article.
Speaker 2: You go, Marget. Yigdahl is the the thirteen principles of
Speaker 2: faith in poetic form. There's about one hundred different poetic
Speaker 2: forms for the thirteen principle of the faith. It became
Speaker 2: quite popular. Gigdahl is only the most famous. What is
Speaker 2: it and what we're looking at is the fifth principle,
Speaker 2: the fifth principle. It's strange because it's not a principle
Speaker 2: of faith. The fifth principle is that you are not
Speaker 2: permitted to worship any being other than God. You can't
Speaker 2: worship stars and angels and the elements or anything like that.
Speaker 2: That's not a principle. It's a awful it's a command,
Speaker 2: but that's what the principle is. So it's unusual it's
Speaker 2: this principle that creates all the problems with the sliha
Speaker 2: we say, or some or don't say, manise Rachamim where
Speaker 2: you ask the angels to bring your prayers before God,
Speaker 2: or even the third paragraph of Sham, which the Briskers
Speaker 2: and others don't say for him. You're asking the angels
Speaker 2: to bless you. But that's the fifth principle, that no intermediaries,
Speaker 2: Everything goes directly to God. Now, if you look at
Speaker 2: yigdo there you have it the fifth principle. It's he no,
Speaker 2: he know a dono lam. By the way, adono lam
Speaker 2: here means uh. It means master of the world. In
Speaker 2: um in in yigdo he know a dono lam? Let's
Speaker 2: look at the English translation. Behold, he is master of
Speaker 2: the universe. The whole notes are to every creature you're
Speaker 2: regau He demonstrates his greatness and his sovereignty. So Yigdal
Speaker 2: says that at the fifth principle is God is the
Speaker 2: master of the universe, and he demonstrates his greatness to
Speaker 2: all of all his creature, all the creatures. Very nice sentiments.
Speaker 2: The problem is this has nothing to do with the
Speaker 2: fifth principle. Fifth principle, fifth principle. So look at art
Speaker 2: scroll at the bottom. Here they they say, behold he
Speaker 2: is master of the universe. Behold he is absolute master.
Speaker 2: There is nothing else to which prayers may be directed.
Speaker 2: Very nice, that's the fifth principle what art scroll says.
Speaker 2: But that's not what it says in the igno. It
Speaker 2: has nothing to do with that. It's simply a declaration
Speaker 2: that God declared. God declares his greatness. It's not telling
Speaker 2: us what we do. So this is an old problem,
Speaker 2: and there have been suggestions. Uh, some have suggested, and
Speaker 2: we even have some early texts which instead of the word,
Speaker 2: instead of the word you're read, should be your dad,
Speaker 2: that he is the master of every and and it
Speaker 2: should be vech notes are every creature should acknowledge his greatness.
Speaker 2: That would require amending it, or though we have, I
Speaker 2: should say amending. We have early texts where we have
Speaker 2: Yoda and we have of the whole notes are so
Speaker 2: or some say there's different ways of changing it, but
Speaker 2: of course we prefer not to keep it as close
Speaker 2: as what many texts have not changed twice. If you
Speaker 2: look in the burnbaum Sitter, the one we all grew
Speaker 2: up with, burn Bound changes it to Hina Doodlum. Thehol
Speaker 2: notes are every creation yoga duas omahusso I don't know
Speaker 2: what yoaia would mean. And if someone has a burnbowmb
Speaker 2: you can check how he translates that. But declares doesn't
Speaker 2: really mean declares but God's greatness or something like that.
Speaker 2: But Burnboum just amended this on his own. There wasn't
Speaker 2: any sources for it. I wrote a whole piece on
Speaker 2: this and I cited Burnbaum and I said, Burnbaumbs makes
Speaker 2: a mandation, makes sense, but we don't have any evidence
Speaker 2: to it. I have to give credit to No. I'm kaplan. No,
Speaker 2: i'm kaplan. He was rabbi. I guess that makes some
Speaker 2: chief rabbi in Auckland, New Zealand, because he sent me
Speaker 2: something which I'm going to show you now. Unfortunately he
Speaker 2: doesn't get credits in art scroll. I get the credits,
Speaker 2: but there really goes at least I should he should
Speaker 2: get half credit. I guess that makes some chief rabbi
Speaker 2: of New Zealand. I don't think we've ever had anyone
Speaker 2: listening to our classes from New Zealand. We've had many
Speaker 2: from Australia. In January. On the Morocco trip, we had
Speaker 2: a long time listener. He came with his whole family.
Speaker 2: But what did he send me? He sent me the following,
Speaker 2: which I'm going to show you. Now, Lo and behold,
Speaker 2: there are two early seedgery I'm going to show you that.
Speaker 2: One is Lisbon. Oh, I don't even have to. One
Speaker 2: is Lisbon fourteen ninety fourteen nine. That makes it an
Speaker 2: inking novel, very very early. That's what they call early
Speaker 2: printings before the sixteenth century. Here, yes, here it is
Speaker 2: fourteen ninety Portugal. Jews are expelled from Lisbeth, Portugal in
Speaker 2: fourteen ninety seven. Really they're not really expelled as much
Speaker 2: as a forced conversion. Well, what do you have here
Speaker 2: in the third line year heina dodom. The home notes
Speaker 2: are your rap that every creature show the word you
Speaker 2: is it means I can we have to You have
Speaker 2: to translate it as acknowledge, just like yo day. But
Speaker 2: it's clearly a race if you can see the dollard
Speaker 2: on the previous line. Furthermore, here we have from fifteen
Speaker 2: forty a Masar from Bologna, Italy. And what do you
Speaker 2: have here? Again? Take a look? He noa don Alam,
Speaker 2: it's clear the whole notes are so now we have
Speaker 2: it's not just speculation or conjectural emendations. We actually have
Speaker 2: sources to uh indicate this. So how does this one
Speaker 2: relate to the Simon Well, because Reben Mazzous speaks about this,
Speaker 2: because again we have a lot of questions here to
Speaker 2: rub On Mazous and he doesn't know what to make
Speaker 2: of the principle of Dalo. He thinks maybe Yo Dad,
Speaker 2: So I wrote to him and I showed him these
Speaker 2: two sources, and he has a He has a difficulty
Speaker 2: with this because he says that it's difficult to accept
Speaker 2: the word yo read. What does yo read mean? Uh?
Speaker 2: He says the source of ydo was and thirteen principles
Speaker 2: and what is the principle that only God you should worship?
Speaker 2: And uh well and also to make great and proclaim
Speaker 2: his greatness. And then he says, well, it's possible perhaps
Speaker 2: that your req you may need palo, but that's not
Speaker 2: the shot. So he thinks, he says, it's better to
Speaker 2: read your death and he thinks that maybe in what
Speaker 2: I just showed you and Lisbon and Bologna, there's a
Speaker 2: typo it should be your death but then at the
Speaker 2: end of the letter he has a ps in which
Speaker 2: he says, no, now I agree that it's correct. It
Speaker 2: should be youoret and this is and this is exactly
Speaker 2: what the Rambam says, that we have to declare his greatness.
Speaker 2: You're ready to do what tell like lahara means to
Speaker 2: show God's greatness to the world. And then he quotes
Speaker 2: that's what the raumban. He quotes something from the Ramban
Speaker 2: that what do we do with synagogues? We gather and
Speaker 2: we make known that God created everything, and we have
Speaker 2: to publicize it. So uh Ramazu's in the ends except
Speaker 2: that this is the best girsa, even though it's not
Speaker 2: exactly the fifth principle. Nevertheless it's uh. He accepts it.
Speaker 2: So the arts, when the RCAA sitter, it was years
Speaker 2: in the making. I I showed this to Rabbi Basil
Speaker 2: Herring because they didn't they also were gonna have to
Speaker 2: deal with this. So here you have high Friday night,
Speaker 2: not chabas, not during the morning. If you look in
Speaker 2: they this is my plan to fame. If you look
Speaker 2: in the arts, the RCAA sitter, what page is this? Well,
Speaker 2: I don't I don't have the page here, but it's
Speaker 2: the Friday night you have it right here? What's there? Gearsa.
Speaker 2: You know, Aldo am ve not are they tell you everything?
Speaker 2: I just tell you the problem with the text, and
Speaker 2: also it says here for this reason we here use
Speaker 2: the text. Let me enlarge. It found in both a
Speaker 2: fifteenth century Portuguese sitter in a sixteenth century Italian mossar
Speaker 2: and endorsed by Mayor Masous, which reads not sorry, you're
Speaker 2: king to us, so to every creature shall make his
Speaker 2: greatness and sovereignty, and every creature somebody is great to
Speaker 2: seimnty know. This is more faithful to the round drama's
Speaker 2: intent that we are duty bound to serve only God
Speaker 2: and to magnify his name and sovereignty as we do
Speaker 2: for none another professor Mark Shapiro. So there you go.
Speaker 2: We made it into I feel bad about Noam kaplan
Speaker 2: though uh he he pointed it out to me. But
Speaker 2: I guess you know, well, you can't start. What are
Speaker 2: you gonna say? Thanks to mar No I'm kaplan and
Speaker 2: dave it to me, and they wouldn't decided it for me.
Speaker 2: It was Rabbi Mazou's and I'm the one who got
Speaker 2: him on the record. This is before was in the book.
Speaker 2: Obviously this sitter came out a couple of years ago,
Speaker 2: so that's why I get the name. But no, I'm
Speaker 2: I thank noam. If you're listening publicly in the Starring
Speaker 2: blog and uh so that's the RCA sitter. So it
Speaker 2: ends up having the same thing as the Burnbaum sitter.
Speaker 2: But at least they justify it. And it's not a
Speaker 2: speculative conject show imandation. It's based on earlier sources and
Speaker 2: it makes sense. Yo dead. The problem with Yoda is
Speaker 2: yo dad. Really it means to like acknowledge in a
Speaker 2: sense of like your motive amxed us or something. It
Speaker 2: doesn't really mean you proclaim and you read it would
Speaker 2: be better if it had to worship if you doubt.
Speaker 2: But for whatever reason, you have to make these things wrong.
Speaker 2: They didn't put into worship only God. They put into
Speaker 2: uh acknowledge only God. It makes perfect sense. And you
Speaker 2: know the Lamad the whole notes are that doesn't make
Speaker 2: any sense. So uh con Simon tes now we're up
Speaker 2: to Simon one ten. We're actually gonna skip a number
Speaker 2: of them in a minute because they get through technical
Speaker 2: but this is also a good one. MANI stana. This
Speaker 2: is page two thirty three. What does what's the business
Speaker 2: with montana? If I saw, I think I might have here?
Speaker 2: Hold on, we have it. I save it here here.
Speaker 2: Anyone who's interested in monished Ana, everything you need to
Speaker 2: know about monistana, you get this. And we spoke about
Speaker 2: Professor Steiner a couple of weeks ago. Professor Steiner's article
Speaker 2: The Original Structure and Meaning of Honistana the History of
Speaker 2: its Interpretation forty pages all monishtana. After all, Manishtana could
Speaker 2: mean manishtana. I was not a question what it hows
Speaker 2: this day different? But how different is this day? You
Speaker 2: didn't give the four explanations. But here let me pull
Speaker 2: it monishtana for you. Here's monishtana lot. Actually, before we
Speaker 2: even deal with the question, and I have for roby
Speaker 2: mazus uh old right. This takes us back to uh
Speaker 2: the old question we had, what's manisha Halilahs? As the
Speaker 2: Villaina goone asks why is it Halilah Hilah's feminine which
Speaker 2: everyone talks about. How could the it's in the parish
Speaker 2: on the had How could the go and say this
Speaker 2: because we know that it's a masculine. It's masculine all
Speaker 2: throughout Tanah. Some people say he couldn't have said it.
Speaker 2: It must be a student made a mistake. All sorts
Speaker 2: of uh explanations given, but he did say it. The
Speaker 2: shaw also says it Rabar again from Israel sent me u.
Speaker 2: There's a commentary on the girls parish on the Hagadah
Speaker 2: who takes this up. He does mention instantly that there's
Speaker 2: in this, that there's one place. He says, look at
Speaker 2: eel here thirty to twenty Altishaflilah. Now if you read
Speaker 2: to see her, it says desire, not the knight. And
Speaker 2: that's how Rashi understands it. But even Ezra understands this,
Speaker 2: says ibn. Ezra says that no, no, in this Lailah's
Speaker 2: being treated as feminine, and it's the night will not desire.
Speaker 2: So perhaps there's one place in uh Tanah Orlah was
Speaker 2: treated as feminine. But most don't understand this in that way.
Speaker 2: But he explains that the villainagone is not speaking about Lilah.
Speaker 2: When the villagone says Lilah is feminine, he's not speaking
Speaker 2: in terms of diktok. He's speaking in terms of cabalistic things,
Speaker 2: which and he has a whole explanation here. No one
Speaker 2: else understood it that way. But and I guess if
Speaker 2: it's a cabalistic character of Knight is femine, and I
Speaker 2: guess you'd expect the to say has out. But now
Speaker 2: that's the thing. I just I thank you Robardi laid
Speaker 2: Uh for that. What I the reason I emailed? I mean,
Speaker 2: I mailed the letter to Rabbi masous Is. I found
Speaker 2: something interesting in Refine Hershingsen Rafian Hershingson. We had classes
Speaker 2: in Refline Herscherson. Rafaim Hershingsen is one of the most
Speaker 2: unusual of the rabbis in the twentieth century. He's letna
Speaker 2: get a picture of him for you see him. We
Speaker 2: had a number of classes on him. I found a
Speaker 2: picture of him here again here he is, there's our
Speaker 2: Hii Hershensen. He's uh. He had all sorts of unusual ideas.
Speaker 2: He looks like a traditional rabbinic figure of the old school.
Speaker 2: But no, no, he had all all sorts of a
Speaker 2: modern interesting ideas. And everything he does is original. Problem
Speaker 2: is a lot of it is very far fetched. But
Speaker 2: this I didn't think was so far fetched, he says,
Speaker 2: as follows. He wrote his last work published the last
Speaker 2: year of his life, which is as I recall, thirty
Speaker 2: five is it? I'll see right here we got the
Speaker 2: Wikipedia thirty five. Yes, his last work was I've got
Speaker 2: a shall pay off. It's a small work. It's not
Speaker 2: like his other works. Some of his works are really great.
Speaker 2: He has a few volume commentary on Rashi and Hummish,
Speaker 2: which is full of learning, and he has lots of
Speaker 2: great stuff. He wrote responsa for the State of the
Speaker 2: future State of Israel, how you run a state in
Speaker 2: the courts of Alaha, all sorts of unusual positions. But
Speaker 2: he says his follows, take a look at money strand
Speaker 2: right here. He thinks that everyone misunderstands it. He thinks
Speaker 2: we we see this as the four questions. Everyone knows
Speaker 2: the four questions fear cautious as they saying Yiddish. He
Speaker 2: thinks this is a mistake and everyone is wrong. Rather,
Speaker 2: the way you should be read is there's one question
Speaker 2: monished onlo what how is this night different from every
Speaker 2: other night? And this is then all an answer. The
Speaker 2: answer is because on all other nights we e comments
Speaker 2: on mots on this night, weet mots on all the
Speaker 2: knights we meet, old of vegetablest, tight wet mirror. So
Speaker 2: Rafi Merchisen makes the case saying, tryst to argue it
Speaker 2: that there's only one question, how is this night different?
Speaker 2: And then the answer is because we eat differently on
Speaker 2: this night. All other nights we do uh uh we
Speaker 2: sit however we want to sit, and today we sit
Speaker 2: uh masubin. I thought that was quite striking, quite an
Speaker 2: unusual original uh position. And Sufi to say that Rabbi
Speaker 2: Mazus doesn't buy it. He says, no, it's not true.
Speaker 2: He explains, yeah, there, if that was the case, then
Speaker 2: Bha Goda should have put this question after the haha.
Speaker 2: When he says mahaidus et cetera. He says, no, Vasha
Speaker 2: call me different. This is all coming from the child
Speaker 2: mans and Minataru and that's that's what it is. And
Speaker 2: he makes some other points. But so fine, so we're
Speaker 2: not but this is an example of our him Merchistens
Speaker 2: is coming up with things. You've made this one hundred times. No,
Speaker 2: it never occurred to anyone, I'm sure. But once he
Speaker 2: says that you look at it. You have to think
Speaker 2: about it. Maybe he's right, maybe it's uh, maybe sabaha.
Speaker 2: It is actually the answer to the question. So this pesa,
Speaker 2: at least when you're at your sador, I think you'll
Speaker 2: remember this and you can raise it to the people
Speaker 2: at the sator, because it's not like the Kamaras says
Speaker 2: there's fear cash. There's four questions. We just assume there is,
Speaker 2: and it's more than an assumption. If you read Steiner's article,
Speaker 2: the Rishimo discuss this. But the question is where is
Speaker 2: it all one big question beginning monish dona? Or is
Speaker 2: monish dona not a question but an exclamation? But everyone
Speaker 2: assumes that the four questions there are actually questions, not
Speaker 2: an answer. The next that's the end of the seman.
Speaker 2: Now the next few questions here numbers one, eleven, one, twelve,
Speaker 2: one thirteen. I really can't, I really can't explain them
Speaker 2: and go into them with you because they have to
Speaker 2: do with it is some technical stuff in the Ramban humanities.
Speaker 2: Zusa is a great expert in humanities. I offered perhaps
Speaker 2: explanations of passages in the Ramban. It out something in
Speaker 2: the midrash. Unless you're as I say in Yeshiva, unless
Speaker 2: you're holding in it. What I'm going to show you
Speaker 2: a passage, and I'll show you one, give you an
Speaker 2: example of it. But you know, these are unusual poetic
Speaker 2: passages which everyone struggles over what they mean. So I
Speaker 2: give my explanation. He tells me that I'm wrong, it
Speaker 2: means something else. Fine, but I'll show you one. So
Speaker 2: we skip now to one fourteen, so skip three see
Speaker 2: my name and this I will show you an example.
Speaker 2: Because this is a long, very long letter of mine,
Speaker 2: somewhat wrong with his answers, and we deal with a
Speaker 2: number of different issues. So let me begin. I'm gonna
Speaker 2: show I'm going to pull up something for you by Mazous,
Speaker 2: as I said, is a great expert in the Ramban.
Speaker 2: Now the Ramban wrote poetry. He wrote malitsa type stuff
Speaker 2: which most people just completely ignore. Why should we or it?
Speaker 2: It's the Ramban, It's not chmanities in the introduction, sorry,
Speaker 2: in the Ramban wrote him letter. He tried to make
Speaker 2: peace the scholars of northern France. I wanted to ban
Speaker 2: the rombums. They did the rombums philosophical works, to put
Speaker 2: a ban on people study philosophy. The scholars of southern
Speaker 2: France responded by banning anyone who would banned the rob
Speaker 2: bums of works and defending the study philosophy. The Ramban
Speaker 2: tried nochmanodies of Jerono famous and Nohmoodies tried to make
Speaker 2: peace between the different camps. He agreed that the study
Speaker 2: philosophy should be limited, it should be should at a
Speaker 2: certain age before you should study it. On the other hand,
Speaker 2: he did not oppose it in its entirety, and he
Speaker 2: thought that the people in the North, in their opposition
Speaker 2: to Rumans philosophy, went too far, so they tried to
Speaker 2: have the middle ground. Now in this letter of Chmanity,
Speaker 2: is this just for those who read Hebrew, you appreciate this.
Speaker 2: This is the only example I think I'm gonna give
Speaker 2: the sort of correspondence I had with him in these matters,
Speaker 2: because I think it's interesting. He says, as follows he's
Speaker 2: talking about in his letter. We talk at the bottom
Speaker 2: of the page, how the the let's say, the medical writings,
Speaker 2: philosophical writings, the Tower writings were lost, and therefore he
Speaker 2: started actually medical writings, and therefore Jews had to use
Speaker 2: non Jewish or works and when we say medical they
Speaker 2: also got philosophical stuff, all that sort of thing. And
Speaker 2: then he says his follows the bottom third to the
Speaker 2: bottom line. He says, wos who, Well, I'm made by
Speaker 2: him me siper hay of owning and showing there for Jews,
Speaker 2: because we lost our works. That's a that's a theme
Speaker 2: in in rabbinic writing, that we had all these works
Speaker 2: and then we lost them. So that's what we have
Speaker 2: to go for the ham for medicine, for philosophy, all
Speaker 2: the things that you need if you want to understand theology, medicine,
Speaker 2: et cetera. We have to go to the Greeks, not
Speaker 2: because we don't have it. Originally we did, but we
Speaker 2: lost it, so we have to go to the Greeks.
Speaker 2: The problem is now we have to be very careful
Speaker 2: because although the Greeks have true stuff, good stuff, they
Speaker 2: also have a lot of bad stuff in there. So
Speaker 2: that creates the problems. You know, how to filter out
Speaker 2: the bad so when we have the good, so he says,
Speaker 2: we they were forced to study from the Greeks, and
Speaker 2: here's the passage nimsh Since they were forced to study
Speaker 2: from the Greek writings, nimsharhu havvos ahra Aminus parts were
Speaker 2: dragged after heresy. He's asimoblus. They began with praise and
Speaker 2: ended with degrading. And then it says that that's the
Speaker 2: round bomb. His works were a benefit in you know,
Speaker 2: keeping people faith strong, et cetera. What does this mean
Speaker 2: after it says that their hearts were carried after heresy,
Speaker 2: that they he's scleal with Cheva, that is, the Jews
Speaker 2: when they started studying Greek writings, they began with Cheva
Speaker 2: and they finished with They began with praise, praise, worthiness,
Speaker 2: and they ended with negativity. So if you'll get Rabbi
Speaker 2: Chevell in his note, he says down here twenty eight
Speaker 2: he's that is, they began with Cheva with praise of Torah,
Speaker 2: and they ended with Us, which with negative things. So
Speaker 2: I I that is degrading the Tora. That's that's what
Speaker 2: he thinks it means. And I said, this doesn't I
Speaker 2: said to her of Mazus, it's clear to me that
Speaker 2: doesn't make sense. What does it mean, he's clee. They
Speaker 2: began why would they begin They're already Jewish? What do
Speaker 2: you mean they began with praise of the Torah, and
Speaker 2: then they ended up uh with negative views of the Toro.
Speaker 2: I center of Mazous, what it means is a photos
Speaker 2: that is, he's steva. They began with praise of the Greeks,
Speaker 2: their philosophic writings, and therefore they Simu, they concluded with
Speaker 2: canuse with negative views of the Torah. That's what I
Speaker 2: thought it meant. And I asked of Mazous, do you
Speaker 2: agree with this? And he replies, no, no, no, they
Speaker 2: I'm right about the first half. He's they began praising
Speaker 2: and feeling positive about secular learning philosophy, the simon buse,
Speaker 2: what does it mean they concluded with negativity with degradation Aminus.
Speaker 2: He says, that's what it means. That is, they began
Speaker 2: praising the secular knowledge and what it led to was
Speaker 2: learning heresy. So that's so just that's just give you
Speaker 2: one example of the back and forth that I had
Speaker 2: with Reb Mazus about many of these very cryptic lines
Speaker 2: in the Ramban. It's unclear many of them. What they need.
Speaker 2: One more thing we have. This is a long letter.
Speaker 2: We're talking about a lot of things in this letter.
Speaker 2: The second part part of the letter because I What
Speaker 2: I did is I have a number of long letters
Speaker 2: to about Mazus where I combine with like ten things.
Speaker 2: I wait, I collected about ten different things, and then
Speaker 2: I write to him. In his Tower Journal by Vietnam
Speaker 2: on number ninety six, he was speaking about Salomon Mojo.
Speaker 2: Shuomomofo was from Portugal. Morano converted. It came back to
Speaker 2: Judaism and with David Ravani he got this idea of
Speaker 2: you know, the Messiana gear has arrived and he ended
Speaker 2: up being executed, but he was traveling all over as
Speaker 2: proclaiming redemption is ne air there and they want to
Speaker 2: go to the pope. They wanted him to give him
Speaker 2: an army so they can conquer the land of Israel.
Speaker 2: All sorts of crazy stuff. Now, the the mugg in
Speaker 2: Avraham mentions that when he was executed, they they they
Speaker 2: said they had his guard, his tois cut them and
Speaker 2: his talis cut on was he talked about how they
Speaker 2: tied it the ties. What I wrote to rebel Mazoums
Speaker 2: is that the the talys cut on no longer survives
Speaker 2: of Salomon Ojo. But if you go to uh Prague
Speaker 2: you can see his guard here it is in one
Speaker 2: of the things in the it's called the Pinkos Synagogue.
Speaker 2: It's one of the synagogue's in Progue. That's the the
Speaker 2: synagogue that was founded by one of the horror of
Speaker 2: Itz family. You go as one of the things you
Speaker 2: see there. You see a lot of interesting things. One
Speaker 2: of my favorite I had to show people those of
Speaker 2: you with me to Prague. Remember the knika minora that
Speaker 2: has two shamases. This was a this was a practice
Speaker 2: of two shamases. And if you look carefully in the
Speaker 2: actually we're knaka time. Don't look at the shot seems
Speaker 2: to be that you have two shamases. But Syrians, some
Speaker 2: Syrians do it. It's what you can see it there
Speaker 2: in the in Prague. But you also see the role.
Speaker 2: There's the role the which you can see if Salomon
Speaker 2: Mofo who says was burnt in month on fifteen thirty two, Uh,
Speaker 2: these this became a relic. Uh, like Catholics have relics,
Speaker 2: so we have relics. Also the Tassis Jotov who was
Speaker 2: in Prague. Of course he mentions seeing uh this not
Speaker 2: only is the robe his flag, here's a picture of
Speaker 2: his flag. Sal Betty carried uh I don't know if
Speaker 2: they have to bribe the executioner to take it back.
Speaker 2: But uh, this you will find in in Prague when
Speaker 2: you go there. The I see it's already we've run
Speaker 2: out of time. We have all We're gonna get into
Speaker 2: interesting things. What is kidaham? What is uh? When do
Speaker 2: you have to give up your life? And what's the
Speaker 2: rumbum's position on this? Can you call a synagogue Bethel?
Speaker 2: This is city in Israel? Batedell stuff about cook about
Speaker 2: rabbi doctors and Rabbi ben On Mosey. And then we're
Speaker 2: gonna move into a sot More author, one of the
Speaker 2: most interesting Sotmore authors around today. Very open minded. You think,
Speaker 2: so Ma can't be open minded. I tell you that's
Speaker 2: not true. Let me. I'll show you his books and
Speaker 2: you'll see. We even have someone listening to who listens
Speaker 2: to us every week. Who is I guess you would
Speaker 2: call him ahassed of this Satmore author? Uh and uh
Speaker 2: we will, we'll we'll get to that and uh other
Speaker 2: good stuff, other lots of good stuff coming. So let
Speaker 2: me make a mark here. And we're in the middle
Speaker 2: of Simon Custo dal To Rabbi mazus, let me take
Speaker 2: the questions. Close the screen here this the screen is closed. Okay,
Speaker 2: ye see the questions here. Okay, everyone pull up the chat.
Speaker 2: Start at the beginning. Rabbi Sachs said, if he was
Speaker 2: Rabbi Cowma says, if he's invited by the queen, you
Speaker 2: would go to the church, but not invited about the
Speaker 2: Prime minister. Okay, when he say, noticed the dress, dress
Speaker 2: code and headwear you're talking about, I'll pull it up
Speaker 2: against so you guys can see. I think that's what
Speaker 2: referring to MTJ like look at the sailor, pop by
Speaker 2: the sailor and everything. There's another picture where there's eating
Speaker 2: lunch and you see them wearing those sort of caps. Uh.
Speaker 2: I love looking at the way people dressed years ago.
Speaker 2: You only if you look in the book. It's only
Speaker 2: like when you get to the eighties you start seeing
Speaker 2: yeshivash garb or late seventies. Rabike Kellman says, there by
Speaker 2: Schavat will soon be giving a Torran motion zoom series.
Speaker 2: I'm assuming maybe on roof cook. I don't know, but
Speaker 2: because he's really a great expert on roof cook, but
Speaker 2: not only on roof cook. He even made uh he
Speaker 2: made these early newspapers because he wrote something I think
Speaker 2: it was in the Coman or Soar. He talked about
Speaker 2: the hellut of what they call the honey truck. When
Speaker 2: can you have a woman spy and seduce a let's
Speaker 2: say a figure from let's say Iran to get information?
Speaker 2: And this goes back to the issue of Queen Esther
Speaker 2: what she did and y l uh so everyone picked
Speaker 2: up on that, but he most of his scholarship is
Speaker 2: on is on rough cook Mel says Roberakeephidas said many
Speaker 2: times and whatever emotions the sentence told him that the
Speaker 2: only thing emotional regrets having written are the harsh words
Speaker 2: he used in the Shuva about the flag you see
Speaker 2: and normally you say you wonder that you know what
Speaker 2: grandchildren say. But in this he has many other examples
Speaker 2: where he has a much more positive view. What he says.
Speaker 2: He says that the people running is are there overshine,
Speaker 2: and therefore the flag is their flag. It's not really true.
Speaker 2: The flag is as a representative of all the people
Speaker 2: were there, even if they weren't, if they were religious
Speaker 2: for solvation. But of course it's a very different view
Speaker 2: of solvation develops the idea that the flag is like
Speaker 2: miche cadu show that it has sort of like a
Speaker 2: quasi holiness. The rough says, when if someone was murdered
Speaker 2: by anti Semites, he's a cuddos, you bury him together
Speaker 2: with the clothes. He's in the bloody clothes, and the
Speaker 2: rough says that that is like the flag. Jews die
Speaker 2: defending in the name of defending under this flag, and
Speaker 2: therefore the flag has this significance, this quasi hic significance.
Speaker 2: A very different view. Yes, Alan, I agree. I don't
Speaker 2: know him. Everything else is about time. Uh. Someone says
Speaker 2: he purchased it after he saw the article on Kakira.
Speaker 2: I'm not sure what he purchased, Oh the article r Sitter. Yes,
Speaker 2: And Daniel says, one of my friends is the proof
Speaker 2: reader for their Ica Sitter. He disagree with the editors
Speaker 2: on some of the ni Coude. Uh. I think professor
Speaker 2: Professor Steiner was uh that was involved with some of this,
Speaker 2: but uh, it could be Uh, it could beyond. There's disagreements.
Speaker 2: I I had a disagreement in one thing. I think
Speaker 2: they made a mistake. But look it's so they Uh,
Speaker 2: they they were very they were very careful in what
Speaker 2: they did, and it took many years. The reason it
Speaker 2: took so long is because they were waiting for an
Speaker 2: essay by Rev. Liechtenstein, which never came. And this is
Speaker 2: for years. They have a vote in here. I can
Speaker 2: it ever become the sitter of shoals because they're not gonna.
Speaker 2: They can't afford to get rid of all of them
Speaker 2: and put them in. Uh Mel says, it's the ear
Speaker 2: on right, not the era. You are correct, okay or
Speaker 2: session pure recognized by Kadima. Why the RC hitter is
Speaker 2: GLAREDI no, I didn't know the r C sitter was
Speaker 2: GLAREDI r is as far as I know. It's still
Speaker 2: middle of their own that you're. Theadim have a problem
Speaker 2: with the sitter because they think it's even though it's
Speaker 2: under the chat, they think it's too feminist. You know,
Speaker 2: they speak about a women usuman and all these sort
Speaker 2: of things, so uh, I don't think they'd be And
Speaker 2: also of course it has how a halt for holten
Speaker 2: quotes for your matsmaat things like that. Uh Ellen says,
Speaker 2: regarding you, don't musu'st is not your I didn't say
Speaker 2: I said that you're right, it's not. It's not. It's
Speaker 2: a different word. Uh, you'd rache, hey, i'd have to
Speaker 2: it more like refers to make it. I just did
Speaker 2: at the top of my head. You're right, it's uh,
Speaker 2: it's your end. That's the word from the word of
Speaker 2: It's the heat feel of the word rah to see. No, no,
Speaker 2: we would uh is it? I have to look, you're right?
Speaker 2: Is it? What are we doing? We're dealing with you'd
Speaker 2: rage hey, not rachel. Yeah, that's what we're dealing with.
Speaker 2: The root is you'd race. So you're absolutely right, it's
Speaker 2: not uh. For those who don't know what Ellen's referring to,
Speaker 2: Hirsh would use all these etymologies if they sounded correctly.
Speaker 2: The problem is if you look at the word good
Speaker 2: rage hey, well that's all that's also the word horahh
Speaker 2: is from good rache, so to like to show or
Speaker 2: to to direct. It's not exact. I don't know if
Speaker 2: we can find examples of the red meaning that, but
Speaker 2: that's what he says. Susanna says, the Rabbinical Assembly Center
Speaker 2: has a whole and you okay, I didn't know that.
Speaker 2: That's the Silverman Center. Clime transit says that Burnbound transits.
Speaker 2: You res must declare if it's the Rabbinical Assembly in
Speaker 2: nineteen forty six, that's the Silverman Center. That's also it's speculative,
Speaker 2: it's it's just I do not believe anyone knew these sources.
Speaker 2: Last week when I asked you for the then that
Speaker 2: sitter someone mentioned boxer be see on boxer. He came
Speaker 2: out with the center that looks just like the Silverman Center.
Speaker 2: I didn't. I forgot to mention it. But it's different.
Speaker 2: It's been seen on a boxer us. Is there a
Speaker 2: place in Tanaha drammer is observed in the break Shira
Speaker 2: Shiri Matagi duo, which is currently talking to her female friends.
Speaker 2: That is true, there are cases where it's not clear.
Speaker 2: By Hellman points out, reclaim hershens in the class is
Speaker 2: very nice. Howard says that rehearsch in German and English
Speaker 2: in the original German and English does not translate gig
Speaker 2: though I don't know why. Yes, Jim says. Bernbaum discusses
Speaker 2: the change in the introduction, but he doesn't he coming
Speaker 2: up with it on his own. In fact, if I
Speaker 2: recall correctly, he first made this suggestion. And I think
Speaker 2: he says it right in that introduction. There in a
Speaker 2: Hebrew article he wrote in the Safer Hashan only Hude America.
Speaker 2: He was Hebraist Bernbaum. His Hebrew name was Pultiel. There
Speaker 2: was a reshown called Putil. Yes, not a sime overseam
Speaker 2: correct as it's a sayang so it's yes, I'm still
Speaker 2: yeshivsh So sometimes unless I think carefully, I I I
Speaker 2: don't as as as I told you with Professor Torski.
Speaker 2: It's unless it's nicked I I fall back into my
Speaker 2: yeshivash Zeb says, why two shamuses on hanaga. You're not
Speaker 2: supposed to get benefit from the shamas. That's why. So
Speaker 2: we have a shamas, so you don't get benefit from
Speaker 2: the candles. But once it's already part of it, you
Speaker 2: know that. That's what seems to be the reason. The
Speaker 2: Syrians do it. For a different reason. They have a
Speaker 2: tradition of a like a miracle, and that's why they
Speaker 2: started doing it. Someone asked me why I don't have
Speaker 2: a problem saying God's name, even for without meaning the
Speaker 2: full puszle. Well, I believe if it's Almo, as you
Speaker 2: read half a puscle from a snoch that it's still permitted.
Speaker 2: Arch pro puts it out. If I recall, no, Archbrow
Speaker 2: does not put this out. This is not put out
Speaker 2: by art Scray. Uh. The RCAA sitter RCAA sitter is
Speaker 2: put out. They don't doesn't say who puts it out,
Speaker 2: but it's it's not put out uh by arts Scroll
Speaker 2: at all. It's put out, doesn't say the Toby press
Speaker 2: you're thinking of the first art Scroll are the art
Speaker 2: RCA the original one? That's the art scroll sitter, just
Speaker 2: with a couple of sections, uh, just to call pages
Speaker 2: for the uh the prayerfacet State of Israel and Saul
Speaker 2: Bourman's introduction. The problem is that now art Scroll was
Speaker 2: selling that sitter minus Sol Burman's introduction. What's the exact
Speaker 2: same sitter and they're calling it the Artscroll Synagogue Edition
Speaker 2: or something like that, which means and the page numbers
Speaker 2: are the same. So whenever your local show needs a
Speaker 2: few see Droom, you can buy it from art Scroll.
Speaker 2: It won't say the RCA. Who cares. It's it's black
Speaker 2: and it has every prayer you need, and uh, it's fine, yes,
Speaker 2: surely or client Paltiel okay, instrument's a good point. Your adea.
Speaker 2: How do we translate your radea? I guess, uh proclaim knowledge?
Speaker 2: So yeah, so thank you for pointing off. You can
Speaker 2: say you're a day, you can say, uh, you're rega
Speaker 2: do us? So why not if you can prove I
Speaker 2: think it's you say, proclaim knowledge? So that would that
Speaker 2: would make sense? I I think it works. Then you
Speaker 2: know what on the whole notes? Sorry, yoad, you do us?
Speaker 2: So where where we're off hand? No? What the tour
Speaker 2: uses it? But he doesn't explain as I recall why
Speaker 2: he uses that term anyone know offhand? Just to give
Speaker 2: a reason. Oh, no, it's in Sorry, looked it up. Okay,
Speaker 2: so that's it. Uh, pulled it up for you, yeshi
Speaker 2: twenty eight to nine. Here it is. Let me just
Speaker 2: I'll pull it up for you so you can see. Okay,
Speaker 2: we're getting somewhere today. So if we go here, uh,
Speaker 2: and this will be it I think for tonight twenty
Speaker 2: eight nine? Here here it comes from tomb, shall it me? Yo?
Speaker 2: D deya from using the word like is in hora ah?
Speaker 2: Who shall we teach knowledge? But when we say you
Speaker 2: know the whole note? Sorry, yo, reggad doesn't mean teaches greatness.
Speaker 2: It has to mean proclaim is greatness, so teach and proclaim.
Speaker 2: It's sort of uh, this the same thing.
Speaker 1: Uh.
Speaker 2: There's a passage in the mid Rush that says about
Speaker 2: like one of a thousand who come in to the
Speaker 2: bait Midrash, one goes out for hora al. So hora
Speaker 2: ah does not mean there. It doesn't mean a post sake.
Speaker 2: It means teaching, but we often use that three post sake, okay.
Speaker 2: And finally, Howard says the RCA Leader is a worthwhile
Speaker 2: purchase and learning experience. I agree with you at order
Speaker 2: to show for a few weeks and I learned from it.
Speaker 2: I read the commentary. They have interesting essays in the back,
Speaker 2: very nice. And finally, everyone says you have to cut
Speaker 2: poets a bit of slack. And with this not only
Speaker 2: in Hebrew and English as well, and in Hebrew especially,
Speaker 2: you can't ask questions on poetry why the accent is
Speaker 2: on the first syllable when it should be on the
Speaker 2: last syllable, et cetera, because things need to rhyme, and
Speaker 2: even with great figures like the Romban and others, sometimes
Speaker 2: they'll try to fix one of the things. I emailed.
Speaker 2: I mailed Rebay Mazusa about was but it seems that
Speaker 2: to run ban is using a form that appears nowhere
Speaker 2: in Tanach. That he just created a pool form of
Speaker 2: the verb usoff, but it seems to work there. So yes,
Speaker 2: you have to cut poets a bit of slack, including
Speaker 2: in Tanah. Perhaps I gave an example once in a
Speaker 2: post I did where it seems that even in Tanah
Speaker 2: you have an example where they do that. So thank
Speaker 2: you all. If if I'm wrong, motion, if that, I
Speaker 2: always was of the assumption based on sources that if
Speaker 2: it's not the complete uh pustle, if it's always, if
Speaker 2: it's a four, if it's half a pustle, you can
Speaker 2: still use Hushem's name. If I'm wrong, email me and
Speaker 2: let me know and I'll stop doing it. But I
Speaker 2: believe that that's what the post can say, that if
Speaker 2: it's a complete clause from a snacht, you're allowed to.
Speaker 1: This series was originally recorded in twenty twenty and twenty
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