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<v Speaker 1>Welcome to Jewish History Uncensored with Mark Shapiro. This is

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<v Speaker 1>season sixteen, episode twenty eight.

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<v Speaker 2>Okay, a number of things to do. First, Ruvein from

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<v Speaker 2>Paris sent me this regarding this takes us back already months,

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<v Speaker 2>but it's not really what I was speaking about. But

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<v Speaker 2>let me tell you what he sent me. He sent

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<v Speaker 2>me this is video of the former chief Rabbi of France,

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<v Speaker 2>prior to that Chief Rabby of Marseille, at a funeral

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<v Speaker 2>of the mayor of Marseille. And it's it's in a church.

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<v Speaker 2>So uh here okay, side, just so just sharing a

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<v Speaker 2>because Ruven you sent it to me. But that's really

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<v Speaker 2>we were speaking about, uh, donating money to build a church.

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<v Speaker 2>We didn't really speak about entering a church or anything

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<v Speaker 2>like that. But uh, in England the rabbis do uh

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<v Speaker 2>the chief Rabbi for funerals and important things of the royalty. Uh,

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<v Speaker 2>chief Rabbi Jacob. That's also did it after the locker

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<v Speaker 2>be uh bombing U with the airplane this eight years ago.

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<v Speaker 2>It was Rabbi Mukstein. He created some waves because he

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<v Speaker 2>went to the National Cathedral in Washington. And we'll see

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<v Speaker 2>what happens with Biden. But that's I mean, this is

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<v Speaker 2>not something so unusual. It happens in many countries when

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<v Speaker 2>they think for reasons of state, it's important. Now, a

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<v Speaker 2>couple other things I want to share with you. We

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<v Speaker 2>spoke last class about titles, so I want to show

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<v Speaker 2>you something else. Let me get rid of this. I

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<v Speaker 2>said last time that Migdalos, which is a top school

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<v Speaker 2>for women, they don't use the title rob A Neat,

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<v Speaker 2>and I wanted to be sure, so I went and looked,

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<v Speaker 2>and then you see it. You see st Rosener, Susen's daughter,

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<v Speaker 2>and of course you see the men. They all get

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<v Speaker 2>the title. But then I went to the Hebrew website

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<v Speaker 2>and lo and behold, look what you find. I don't

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<v Speaker 2>know if this is intentional but for political reasons or what.

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<v Speaker 2>But look on the women's page, she is called roban Neat.

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<v Speaker 2>But if you look down, none of the other women

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<v Speaker 2>are given the title. Notice they're called the rammote, which

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<v Speaker 2>and ramin because you have the men and they're given

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<v Speaker 2>title Rabbi. Again this thing rammiote to call a ra meat,

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<v Speaker 2>so ra meat the poor was romneyote. No, it should

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<v Speaker 2>be rama por ramote. Ra meat is like cough copete.

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<v Speaker 2>It's I don't know who came up with that. It

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<v Speaker 2>makes them lesser. But notice they don't give anyone else titles.

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<v Speaker 2>And like I said in this, I don't think it's

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<v Speaker 2>a radical thing at all. In this world. We give

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<v Speaker 2>people titles for achievements. All these women have accomplished enormous

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<v Speaker 2>amount in terms of towers study, and I don't think

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<v Speaker 2>it's a it's a it's female clergy. I don't think

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<v Speaker 2>it's radical. I don't think it's I think we need

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<v Speaker 2>to give them a title. Whatever the title is, it's

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<v Speaker 2>just not right. And I don't see why in America

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<v Speaker 2>there's an issue. And I don't know, truthfully, I don't

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<v Speaker 2>know where. Like Gillman's daughters there they can find out

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<v Speaker 2>why on the website they didn't give these very accomplished

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<v Speaker 2>people titles. The uses and you can find out whether

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<v Speaker 2>the on the men the English page it's intentional. Okay,

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<v Speaker 2>I got the book, Thank you birth. Now I can

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<v Speaker 2>tell you the whole story. This is the Massifa ti

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<v Speaker 2>Paris or Shlaim Yeshiva of Staten Island, the whole the

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<v Speaker 2>history book. Notice look at the title here. For some reason,

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<v Speaker 2>they spell the first word Meesivtha, which must go back

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<v Speaker 2>to when they originally incorporated the school. But it doesn't

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<v Speaker 2>make any sense because it's the same letter stuff and stuff.

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<v Speaker 2>It should be it should be Massifa actually not thh.

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<v Speaker 2>But so I have the book here, I got the

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<v Speaker 2>details now nineteen oh seven, it's a TALMATOA nineteen twenty three.

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<v Speaker 2>It's Yeshiva Day School k to A nineteen twenty nine

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<v Speaker 2>high school added. But what I love about books like

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<v Speaker 2>this is because you learn a lot just from looking

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<v Speaker 2>at the pictures. I want to show you a few

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<v Speaker 2>pictures and you'll get you'll see what I mean. Now

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<v Speaker 2>you gotta get credit to the schools they put this

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<v Speaker 2>stuff in. They're not embarrassed, I guess to do it.

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<v Speaker 2>So let me show you two pictures. Well, first you're

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<v Speaker 2>gonna remember this one because this relates. Hold on here

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<v Speaker 2>to the the first remember about graduations. Hold on, let

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<v Speaker 2>me where I'll show you. Unfortunately, for this thing, I

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<v Speaker 2>got a individually choose it. Okay, So now I think

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<v Speaker 2>i'll be able to get you the picture that I

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<v Speaker 2>want to show you here. So here's from nineteen sixty four.

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<v Speaker 2>They took a picture. They had a yearbook so only

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<v Speaker 2>some of them did it in the took the picture

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<v Speaker 2>in their gowns. But if you remember Ramosa said he

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<v Speaker 2>doesn't know what that hec there is to where you

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<v Speaker 2>know this sort of thing, these gowns, because it goes

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<v Speaker 2>back to the medieval church, Universe cities. But you see

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<v Speaker 2>an MTJ. They wore it. Maybe some were more from

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<v Speaker 2>and they didn't want to wear it in the pictures.

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<v Speaker 2>But look at this picture. I'm going to show you now,

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<v Speaker 2>Oh my god, that shrews individually. Again, take a look

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<v Speaker 2>at this. The enlarge it for you. This comes. This

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<v Speaker 2>is from the nineteen forties, Mimchha. And look that you

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<v Speaker 2>got there. You got the Israeli flag on the right

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<v Speaker 2>there I showed you already at Trevadas when marching with

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<v Speaker 2>the Israeli flag. Here you have at MTJ. The Israeli

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<v Speaker 2>design is fag. It wasn't Israeli fig in those days.

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<v Speaker 2>It was called design this flag. If you look, I

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<v Speaker 2>have a book here, it's here. It is. It's so

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<v Speaker 2>you can see it. Wellbi Ari Schwat his his his

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<v Speaker 2>father was the principal for a number of years of Saar.

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<v Speaker 2>But he's an Israeli teachers at the Israeli schools. He

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<v Speaker 2>wrote a whole book, part of it dealing with the

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<v Speaker 2>Israeli flag, and he has a whole chapter here about

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<v Speaker 2>Ramosha Feinstein's view of the Israeli flag, because Ramosha Feinstein

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<v Speaker 2>has a chuva in the fifties fifty seven which is

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<v Speaker 2>very negative about the flag. Hear refers to the leaders

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<v Speaker 2>of Israel as a shane and he doesn't like having

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<v Speaker 2>the flag and show or any flag in show the

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<v Speaker 2>American flag either, but he doesn't think it's a prohibition.

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<v Speaker 2>He just thinks the Israeli flag, he's not into it.

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<v Speaker 2>The question was did he did his position change over

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<v Speaker 2>the years? You can read this book. What I find

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<v Speaker 2>of interest is that on nineteen thirty five reports that

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<v Speaker 2>when Ramosha was in charge of MTJ, he allowed the

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<v Speaker 2>students to march with the Israeli flags and American flags

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<v Speaker 2>at the end of their at the end of the

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<v Speaker 2>year celebration, finishing up the year, and this took place

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<v Speaker 2>in the base Madris. And he quotes here of David

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<v Speaker 2>Feinstein who explains that his father only opposed the flag

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<v Speaker 2>during dawn, but other than that it wasn't a problem.

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<v Speaker 2>And he also quotes Redovid Feinstein as saying that he

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<v Speaker 2>even permitted to feel a for the h Ushwam Mamadina

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<v Speaker 2>if he wanted to do that. And so he makes

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<v Speaker 2>the argument that and there's seems to be evidence that

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<v Speaker 2>there was a change in Ramosha's view. He has a letter,

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<v Speaker 2>for example, where he says that Indian Saha Indian Guddo.

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<v Speaker 2>He says that being in the Israeli army is a

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<v Speaker 2>great thing. He writes the two students from his sheiem

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<v Speaker 2>that he did mayor, but he tells him it's better

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<v Speaker 2>to learn tover. But the fact that he says it's

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<v Speaker 2>an important thing that obviously is diverges from the standard

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<v Speaker 2>Karadip position. In addition, he quotes Rev. Fran Greensand, who

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<v Speaker 2>we know so well coincidentally by Shava, who based because

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<v Speaker 2>of my early the very first class I did in

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<v Speaker 2>this series twenty eight classes ago. Remember I mentioned that

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<v Speaker 2>Rebby Frian Greenbat was in the air gun, and I

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<v Speaker 2>told the whole story. Rebbie Schwat heard the talks or

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<v Speaker 2>heard of them, and he sent me a letter from

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<v Speaker 2>Rabbi green Black, which he refers to in the book.

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<v Speaker 2>But I never asked him. I know him a bit

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<v Speaker 2>just to correspondence. He also was my daughter's teacher last year.

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<v Speaker 2>It wouldn't been now And I'm holding the letter here.

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<v Speaker 2>From here it is by green Black and by Greenback

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<v Speaker 2>talked the whole story. Although in this letter, Rabbi Greenblat

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<v Speaker 2>says that he was in Lechi, which is not the

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<v Speaker 2>You're Good and based up on my conversation with them

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<v Speaker 2>and also other people if you look online, he said

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<v Speaker 2>he was in the air Good. It could be he

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<v Speaker 2>wasn't sure what he was in. He fought at Dr

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<v Speaker 2>Yassin if he read the history the Lach and You're

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<v Speaker 2>Gun both fought at Darya scene. So if he was

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<v Speaker 2>there and it just threw him in a group, maybe

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<v Speaker 2>it was hard to know who he's with technically because

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<v Speaker 2>they were all mixed together. And he tells the whole

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<v Speaker 2>story how he said his brothers, two brothers from the army,

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<v Speaker 2>his brothers in law. He says he never really thought

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<v Speaker 2>about it holockically, just you know, the Arabs were attacking

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<v Speaker 2>the Jews, so he figured that something he has to do.

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<v Speaker 2>He speaks about the importance of Towers students not having

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<v Speaker 2>to go to the army. If they're really into learning,

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<v Speaker 2>not if they're just dodging the draft. So it's it's

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<v Speaker 2>a very very interesting letter from boy mentioned he was injured.

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<v Speaker 2>I don't know what type of injury this was, and uh, okay,

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<v Speaker 2>very very interesting for those who are interested in Rabbi Greenblatt. Okay,

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<v Speaker 2>that's all. Let's nail return to where we are. We

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<v Speaker 2>have a lot to see and a lot to do,

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<v Speaker 2>and I'm gonna pick up right where we left off.

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<v Speaker 2>Let me get a picture up here for everyone. I

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<v Speaker 2>need to show you I think we are here, Okay,

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<v Speaker 2>because I said that. Actually, before we get to that,

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<v Speaker 2>I mean, oh man, margin although hold on now, let

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<v Speaker 2>me back up for a second. Before we continue with

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<v Speaker 2>what we are doing. I need to respond also to

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<v Speaker 2>a couple of things. At the very end of class

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<v Speaker 2>we looked at We're talking about this word alam. What

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<v Speaker 2>does it mean? Incidentally, if anyone is interested in a

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<v Speaker 2>detailed study of it, you can Professor Fudeman and Professor

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<v Speaker 2>Gruber of BEng Guarin University a whole article in the

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<v Speaker 2>French Review of Jewish Studies, all those articles in English,

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<v Speaker 2>all about the word olam. We'll get back to this

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<v Speaker 2>in a minute, but at the very end of class

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<v Speaker 2>last class, Mike, we were talking about and this verse

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<v Speaker 2>chapter eighty nine and Psalms verse three, kiam Marti o

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<v Speaker 2>am hasegibana, for I have said forever is mercy built?

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<v Speaker 2>And Mike said, well, it's uh that should mean world there,

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<v Speaker 2>and I disagreed, but I said that I recalled that

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<v Speaker 2>ibn Ezra understood this to mean world. It turns out

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<v Speaker 2>I was wrong. If you look Ibanezra study, they take

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<v Speaker 2>it just as you see here jps Rashi gives both

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<v Speaker 2>explanations world. First, he says time and then he gives

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<v Speaker 2>a world. So that's how we left it. And I

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<v Speaker 2>explained to you why I thought that. Let me pull

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<v Speaker 2>up the the adno lum here. I told you that,

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<v Speaker 2>oh sorry, I'll get to this in a second. Well,

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<v Speaker 2>I can show you here a dono um that I

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<v Speaker 2>thought adno lum meant uh eternal war. And that was

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<v Speaker 2>my point of what I wrote about this years ago,

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<v Speaker 2>because everyone pretty much assumes that it doesn't messure to me,

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<v Speaker 2>everyone pretty much assumes that it means master of the world.

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<v Speaker 2>I mentioned that in the late the new RCAA sitter

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<v Speaker 2>they do have it as eternal also see it's sir.

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<v Speaker 2>It's er writes to me that the expanded the new

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<v Speaker 2>RCAA sitter. They leave it as both. They have they

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<v Speaker 2>have eternal mass, they have it as master of the world.

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<v Speaker 2>But they say that some also read it as a

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<v Speaker 2>transit is eternal. I wonder if that's because of my

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<v Speaker 2>my post where I dealt with art scroll art scrull.

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<v Speaker 2>I know they read my post because I'm the only

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<v Speaker 2>one that they put on a whole press release against

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<v Speaker 2>me because my criticism of the microse Cadobos and their

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<v Speaker 2>censorship of the rush bomb. I think we're going to

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<v Speaker 2>get to that because I have a letter from from

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<v Speaker 2>Azoo's I can't remember if it's in the book or not,

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<v Speaker 2>but he also so that's what tells me so thank you.

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<v Speaker 1>Uh.

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<v Speaker 2>But what I really have to share with you is

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<v Speaker 2>what was told to me by Riley, the big Toman

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<v Speaker 2>Hachem Mahabersari, who listens to Israel. And I'm not so

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<v Speaker 2>convinced anymore what I said that what it means, And

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<v Speaker 2>let me explain to you. One. First of all, he

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<v Speaker 2>tells me that they I'm not the only person who

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<v Speaker 2>thought of this. Ro Behaim Kanievski they asked for behind

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<v Speaker 2>Kanievsky this question what does a do mean? Does it

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<v Speaker 2>mean eternal master or master of the world? And Robihaim

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<v Speaker 2>Kaniefski you can find this in his Uh. It's called Maseru.

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<v Speaker 2>There's a few different to masars On Chivus and Skis

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<v Speaker 2>and Pesach. Same thing. Every time they get to he says,

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<v Speaker 2>it's it's The question is is if a mo maco

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<v Speaker 2>oh bizman and he says that it's it's uh the

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<v Speaker 2>like the home and he gives an example that it's

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<v Speaker 2>Hillary refers to a Dolplawns master of all earth. So

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<v Speaker 2>he said, it's the same thing. Look, I don't need

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<v Speaker 2>uh behind Kanievsky to know that people disagree have this position.

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<v Speaker 2>I mentioned Ramazu's. The Villamagone has this position as well.

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<v Speaker 2>The Villaagone actually brings he speaks about He explains what

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<v Speaker 2>the donohum is uh the Gamara in Brokos in seven

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<v Speaker 2>bees ionam a baze it quotes the Pussa where A

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<v Speaker 2>says to Sham, how will I know? How will I

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<v Speaker 2>know Rashana that I'll inherit uh the land so u.

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<v Speaker 2>But he says, you first to their if you look

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<v Speaker 2>in here tesfave puss a eight. It says de i welheim,

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<v Speaker 2>but ada rashana so uh on this pussic here the

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<v Speaker 2>Villainagone says that uh. He wants to know why we

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<v Speaker 2>begin dopining with adonom and he says that because before

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<v Speaker 2>Avram was the first one to call Cardisborg who adone?

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<v Speaker 2>And why did he call him adone? And he goes

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<v Speaker 2>on and explains, because you know, God is the master

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<v Speaker 2>of the world. And I'll read you the exact words,

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<v Speaker 2>because he says, uh. Over there says Miyam Shabbara cars

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<v Speaker 2>Baros is only going coach to Kamara that Avraham was

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<v Speaker 2>the first one to call Hashem adone and therefore, and

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<v Speaker 2>the Gamar refers to it as miam Shabbaraba from the

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<v Speaker 2>time that God created the world. Uh, so it appears

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<v Speaker 2>to be he's a doon of the world. Furthermore, I

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<v Speaker 2>found that just was looking earlier today they were a

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<v Speaker 2>shape sofa explicitly, he realizes that people are going to

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<v Speaker 2>be unsure what this means, and he says, what does

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<v Speaker 2>it mean? Don't show olah? So I I grant that

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<v Speaker 2>I'm in the minority. It sings, but ribardiy Lay called

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<v Speaker 2>attention to my attention to something. I asked him, is

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<v Speaker 2>this your own idea? Did you come up with this?

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<v Speaker 2>Because it's an unbelievableish, I think, and it is. I'm

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<v Speaker 2>want to show you something. Here's Perca W chapter three.

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<v Speaker 2>It says that that God, what does it say here,

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<v Speaker 2>took counsel with the Torah before he created the world,

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<v Speaker 2>and the Torah called him Rebonho, you know, master of

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<v Speaker 2>the war of the world. And then later it continues. Uh,

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<v Speaker 2>the very next verse the refers to God is a

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<v Speaker 2>don You might want to say, Adam is different, and

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<v Speaker 2>I don't ola could be, but uh, I mean we

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<v Speaker 2>we have the verse Alam, which normally we see in

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<v Speaker 2>in Grace. She's twenty one thirty three eternal Lord. So

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<v Speaker 2>but you can see how this can be read the

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<v Speaker 2>Lord of the world. So it's not it's not one

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<v Speaker 2>hundred percent clear, but uh, I'm becoming less and less

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<v Speaker 2>convinced that that it's eternal Lord. Although when you look

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<v Speaker 2>at the Dnoum and just look at the English translation,

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<v Speaker 2>it does fit in very nicely. And that's why the

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<v Speaker 2>arts prositer burned bound to Solar pool. They have eternal master.

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<v Speaker 2>I just want to show you one more thing about

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<v Speaker 2>this while we're on the topic. It closed this up

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<v Speaker 2>here in Gruber's article, he quotes a puss up that

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<v Speaker 2>he thinks means world in Ecclesiastes, and that's if you

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<v Speaker 2>look in chapter three, verse eleven, it's a call us

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<v Speaker 2>sah yeah, fed bee too. He has made everything beautiful

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<v Speaker 2>in its time. Gammet Ola Naton believe gammet to Ola

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<v Speaker 2>Naton believe bamb. He reads it as a at a

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<v Speaker 2>call asa fed bet gammet o. I'm also the world.

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<v Speaker 2>Most people do not read it that way, and most

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<v Speaker 2>people read it as equal rushbam and others. He has

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<v Speaker 2>made everything beautiful in its time, even though it has

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<v Speaker 2>the hay on it. So oh, there are people who

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<v Speaker 2>do say that. There are some passages which the word

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<v Speaker 2>olm does mean world in the Bible. A grouper says

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<v Speaker 2>it's ecclesiastic. He doesn't accept the Solomonic authorship. He says

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<v Speaker 2>it's late Hebrew, and that's why it's you have it there. Okay, okay,

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<v Speaker 2>that's enough for this. Let's you know. The The other

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<v Speaker 2>question is what is it? What does al alam mean?

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<v Speaker 2>Most people mean the eternal eternal world. Let me put

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<v Speaker 2>this down, because if we we, I still want to

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<v Speaker 2>show you one more thing in the Dona lump to

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<v Speaker 2>tell you why I think Artrow gets it right and

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<v Speaker 2>everyone else gets it wrong. So let me pull up

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00:20:00.079 --> 00:20:06.319
<v Speaker 2>up here, let me pull up the sitter. Here, here's Sacks,

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<v Speaker 2>and then we're gonna move on. Look at the last

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<v Speaker 2>two lines. We all know it well. The Adolf keydri

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<v Speaker 2>the sean. I don't I leave a loi ra. So

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<v Speaker 2>look how Sax translates this. Actually you don't see it here?

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<v Speaker 2>I gotta share it. Sorry, there you go. How does

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<v Speaker 2>Sex translate this the Adolph key into his hand my soul?

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<v Speaker 2>I place basic seanda ira when I awake and when

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<v Speaker 2>I sleep the imrorig vis and then I leave the

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<v Speaker 2>loyal rah. The word is with me. I shall not

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<v Speaker 2>fear body and soul from harm? Will he keep? If

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<v Speaker 2>you look at the last two lines, they're out of order. Well,

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<v Speaker 2>Sax does a good job in making it rhyme, but

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<v Speaker 2>the last two lines, in order to make it rhyme,

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<v Speaker 2>they're out of order. What does it mean? The ig

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<v Speaker 2>the hashemi rap Sex translates body and soul from harm?

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<v Speaker 2>Will he keep? All legal ros the words with fear,

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<v Speaker 2>body and soul from harmably keep. There is no way

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<v Speaker 2>that the vs can mean body and soul from harm?

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<v Speaker 2>Will he keep the words? Imply nothing about keeping from harm?

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<v Speaker 2>Art scroll gets this right? I think I have a me.

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<v Speaker 2>I think I have here the art scroll page here

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<v Speaker 2>for it to show you. Is this it? No, that's

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<v Speaker 2>the double Let me read you. I have art scroll

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<v Speaker 2>here to show you. If not, I'll read it to you.

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<v Speaker 2>I thought. I. Oh, I have art scroll. Yeah, sold

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<v Speaker 2>on the I'm gonna get your ort scroll. This is

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<v Speaker 2>art scrol here. Oh no, sorry, once again it's the

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<v Speaker 2>wrong one. We can't see all the pages I have here. Okay,

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<v Speaker 2>I definitely see the art scroll. Uh, let me just

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<v Speaker 2>find it for you. I got so many things I

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<v Speaker 2>want to show you this quest that it's Uh, I

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<v Speaker 2>can't keep track of everything. Uh, there's art scroll. I

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<v Speaker 2>have it. Do you want me to read it? No?

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<v Speaker 2>I want to show everyone here. I have the book

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<v Speaker 2>okay forgot Oh no, here it is. I got it.

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<v Speaker 2>I got to hear you. Okay, So now even before

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00:22:46.000 --> 00:22:47.359
<v Speaker 2>we get to art scroll, let me read you the

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<v Speaker 2>new r C. Does anyone have people have this center

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<v Speaker 2>the new r c A center. I don't know if

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<v Speaker 2>you text to anyone to someone, if anyone has it

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<v Speaker 2>right in the chat, it happens to be a great sitter.

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<v Speaker 2>I think all the ou Showls should use this sitter,

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<v Speaker 2>but logistically it's never going to happen for the simple

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<v Speaker 2>reason that they all have the art scroll and it

348
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<v Speaker 2>would cost a fortune to get rid of it. Now

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<v Speaker 2>anytime if you have let's say five hundred c Duram,

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<v Speaker 2>so if you need to be replaced, you buy the

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<v Speaker 2>new ones. You know the art scroll, and you just

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<v Speaker 2>replace it. Other than Sinnagogue Boca Ratan I heard which

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<v Speaker 2>completely got rid of the art scroll and put the

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<v Speaker 2>RCA in. It's hard to see because Scholes don't like

355
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<v Speaker 2>to have two different types of C. Duram, and some

356
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<v Speaker 2>shows that I know one in particular that they got

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<v Speaker 2>rid of all the artschull and use the core in

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<v Speaker 2>the sacks one. So I feel bad because this sitter

359
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<v Speaker 2>took many, many years of work. It's a great sitter.

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<v Speaker 2>It's much more sophisticated in terms of the commentary. You

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<v Speaker 2>it has a religious Sionist modern Orthodox perspective.

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<v Speaker 1>You have.

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<v Speaker 2>It's but it's hard you got to give arts throw

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<v Speaker 2>all the credit they they got in this mark it

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<v Speaker 2>in the nineteen eighties, and they were able to conquer

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<v Speaker 2>all the shoals. So it's I question whether this sit

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<v Speaker 2>or will ever really be able to make it up.

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<v Speaker 2>But so how do they translate here these last lines

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<v Speaker 2>the essay with my body my soul will sting, which

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<v Speaker 2>I think is correct? But what how they translate the

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<v Speaker 2>Adolph qu I entrust my spirit to his hand when

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<v Speaker 2>sleeping and when awake basic sean the eran. However, that's

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<v Speaker 2>really not correct. I'll show you what art scroll did,

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<v Speaker 2>which is which I think is really brilliant. So I

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<v Speaker 2>got to give credit where credit is due. No, this

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<v Speaker 2>is not art scroll. I just had art scroll. Actually,

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<v Speaker 2>so why my why am I doing that again? Where's

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<v Speaker 2>my art? Here's my art scull. Take a look at

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<v Speaker 2>the words here vi imri the sc sor right by

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<v Speaker 2>the Adolf, but a shan da ayira arts girl translates

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<v Speaker 2>his holmes into his hand. I entrust my spirit when

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<v Speaker 2>I go to sleep and I shall awaken. That's what

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<v Speaker 2>vayrad means, not when I'm awake, as we see the

384
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<v Speaker 2>other the other syndrom do. But when I awaken. Why

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<v Speaker 2>is this so brilliant because this is an allusion to

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<v Speaker 2>the famous mid rush. We're all taught in school that

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<v Speaker 2>when you go to sleep, your spirit returns to Gods

388
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<v Speaker 2>and is given back to you in the morning. It's

389
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<v Speaker 2>a new creation briaha dashah. Now this isn't just some

390
00:25:40.480 --> 00:25:45.240
<v Speaker 2>random midrush. It's derived from Tahil chapter thirty one, verse six,

391
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<v Speaker 2>which is the words the ad bi amhaf ky bruri.

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<v Speaker 2>That's the midrush is on those words. The mid rush

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<v Speaker 2>is commenting on the exact words of adono um. This

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<v Speaker 2>shows that art Girl's translation has beautifully captured the correct

395
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<v Speaker 2>meaning of what does it mean the A c Sean

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<v Speaker 2>when I go to sleep v irah and then I

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<v Speaker 2>awake and it's with me. I awake because that's what

398
00:26:12.079 --> 00:26:15.559
<v Speaker 2>that's what the mid rush says, that when you wake up,

399
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<v Speaker 2>your spirit is your soul is given back to you.

400
00:26:18.400 --> 00:26:20.720
<v Speaker 2>That as you go to sleep and it's with God,

401
00:26:21.599 --> 00:26:25.240
<v Speaker 2>and then you awake and it's back with you again.

402
00:26:25.319 --> 00:26:28.440
<v Speaker 2>So shkyak to art scroll and now we can understand

403
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<v Speaker 2>the next verse, what does it mean with my spirit?

404
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<v Speaker 2>Show my body remain since my spirit has returned and

405
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<v Speaker 2>joing with my body. I know that God is with me,

406
00:26:38.720 --> 00:26:43.039
<v Speaker 2>and I shall not fear. Very nice clock covoted to

407
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<v Speaker 2>art scroll. Now let us move on to the next Simon.

408
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<v Speaker 2>Let me put this all away. I have so many,

409
00:26:48.319 --> 00:26:50.400
<v Speaker 2>so many books here for what I'm going to show

410
00:26:50.400 --> 00:26:56.039
<v Speaker 2>you number one oh nine. We're going from this page

411
00:26:56.559 --> 00:27:02.680
<v Speaker 2>two thirty two. We're going from don Alam to Yigdahl.

412
00:27:04.079 --> 00:27:07.799
<v Speaker 2>Let me show you Youigdel, No show you the article.

413
00:27:07.920 --> 00:27:17.079
<v Speaker 2>You go, Marget. Yigdahl is the the thirteen principles of

414
00:27:17.160 --> 00:27:21.799
<v Speaker 2>faith in poetic form. There's about one hundred different poetic

415
00:27:22.720 --> 00:27:25.160
<v Speaker 2>forms for the thirteen principle of the faith. It became

416
00:27:25.240 --> 00:27:29.400
<v Speaker 2>quite popular. Gigdahl is only the most famous. What is

417
00:27:29.440 --> 00:27:32.599
<v Speaker 2>it and what we're looking at is the fifth principle,

418
00:27:33.279 --> 00:27:37.000
<v Speaker 2>the fifth principle. It's strange because it's not a principle

419
00:27:37.039 --> 00:27:39.559
<v Speaker 2>of faith. The fifth principle is that you are not

420
00:27:39.759 --> 00:27:44.119
<v Speaker 2>permitted to worship any being other than God. You can't

421
00:27:44.160 --> 00:27:48.440
<v Speaker 2>worship stars and angels and the elements or anything like that.

422
00:27:48.839 --> 00:27:51.119
<v Speaker 2>That's not a principle. It's a awful it's a command,

423
00:27:51.319 --> 00:27:55.880
<v Speaker 2>but that's what the principle is. So it's unusual it's

424
00:27:55.920 --> 00:27:59.880
<v Speaker 2>this principle that creates all the problems with the sliha

425
00:28:00.119 --> 00:28:03.920
<v Speaker 2>we say, or some or don't say, manise Rachamim where

426
00:28:03.920 --> 00:28:07.599
<v Speaker 2>you ask the angels to bring your prayers before God,

427
00:28:08.160 --> 00:28:11.839
<v Speaker 2>or even the third paragraph of Sham, which the Briskers

428
00:28:11.880 --> 00:28:15.960
<v Speaker 2>and others don't say for him. You're asking the angels

429
00:28:16.319 --> 00:28:21.400
<v Speaker 2>to bless you. But that's the fifth principle, that no intermediaries,

430
00:28:21.480 --> 00:28:23.480
<v Speaker 2>Everything goes directly to God. Now, if you look at

431
00:28:23.680 --> 00:28:27.319
<v Speaker 2>yigdo there you have it the fifth principle. It's he no,

432
00:28:28.119 --> 00:28:30.000
<v Speaker 2>he know a dono lam. By the way, adono lam

433
00:28:30.079 --> 00:28:33.480
<v Speaker 2>here means uh. It means master of the world. In

434
00:28:35.240 --> 00:28:39.039
<v Speaker 2>um in in yigdo he know a dono lam? Let's

435
00:28:39.079 --> 00:28:42.119
<v Speaker 2>look at the English translation. Behold, he is master of

436
00:28:42.160 --> 00:28:46.200
<v Speaker 2>the universe. The whole notes are to every creature you're

437
00:28:46.240 --> 00:28:51.279
<v Speaker 2>regau He demonstrates his greatness and his sovereignty. So Yigdal

438
00:28:51.440 --> 00:28:55.200
<v Speaker 2>says that at the fifth principle is God is the

439
00:28:55.839 --> 00:28:59.680
<v Speaker 2>master of the universe, and he demonstrates his greatness to

440
00:28:59.799 --> 00:29:04.160
<v Speaker 2>all of all his creature, all the creatures. Very nice sentiments.

441
00:29:04.200 --> 00:29:05.559
<v Speaker 2>The problem is this has nothing to do with the

442
00:29:05.599 --> 00:29:11.599
<v Speaker 2>fifth principle. Fifth principle, fifth principle. So look at art

443
00:29:11.640 --> 00:29:15.519
<v Speaker 2>scroll at the bottom. Here they they say, behold he

444
00:29:15.599 --> 00:29:18.119
<v Speaker 2>is master of the universe. Behold he is absolute master.

445
00:29:18.559 --> 00:29:21.039
<v Speaker 2>There is nothing else to which prayers may be directed.

446
00:29:21.240 --> 00:29:23.839
<v Speaker 2>Very nice, that's the fifth principle what art scroll says.

447
00:29:23.880 --> 00:29:28.440
<v Speaker 2>But that's not what it says in the igno. It

448
00:29:28.480 --> 00:29:30.680
<v Speaker 2>has nothing to do with that. It's simply a declaration

449
00:29:30.960 --> 00:29:34.440
<v Speaker 2>that God declared. God declares his greatness. It's not telling

450
00:29:34.559 --> 00:29:37.799
<v Speaker 2>us what we do. So this is an old problem,

451
00:29:38.640 --> 00:29:42.559
<v Speaker 2>and there have been suggestions. Uh, some have suggested, and

452
00:29:42.680 --> 00:29:46.160
<v Speaker 2>we even have some early texts which instead of the word,

453
00:29:47.200 --> 00:29:49.559
<v Speaker 2>instead of the word you're read, should be your dad,

454
00:29:50.359 --> 00:29:55.440
<v Speaker 2>that he is the master of every and and it

455
00:29:55.480 --> 00:30:01.599
<v Speaker 2>should be vech notes are every creature should acknowledge his greatness.

456
00:30:01.799 --> 00:30:04.359
<v Speaker 2>That would require amending it, or though we have, I

457
00:30:04.400 --> 00:30:07.079
<v Speaker 2>should say amending. We have early texts where we have

458
00:30:07.279 --> 00:30:11.240
<v Speaker 2>Yoda and we have of the whole notes are so

459
00:30:11.839 --> 00:30:18.440
<v Speaker 2>or some say there's different ways of changing it, but

460
00:30:18.920 --> 00:30:23.079
<v Speaker 2>of course we prefer not to keep it as close

461
00:30:23.119 --> 00:30:30.400
<v Speaker 2>as what many texts have not changed twice. If you

462
00:30:30.480 --> 00:30:35.759
<v Speaker 2>look in the burnbaum Sitter, the one we all grew

463
00:30:35.839 --> 00:30:40.279
<v Speaker 2>up with, burn Bound changes it to Hina Doodlum. Thehol

464
00:30:40.359 --> 00:30:47.599
<v Speaker 2>notes are every creation yoga duas omahusso I don't know

465
00:30:47.720 --> 00:30:50.319
<v Speaker 2>what yoaia would mean. And if someone has a burnbowmb

466
00:30:50.319 --> 00:30:54.359
<v Speaker 2>you can check how he translates that. But declares doesn't

467
00:30:54.400 --> 00:30:57.640
<v Speaker 2>really mean declares but God's greatness or something like that.

468
00:30:57.720 --> 00:31:01.200
<v Speaker 2>But Burnboum just amended this on his own. There wasn't

469
00:31:01.240 --> 00:31:05.079
<v Speaker 2>any sources for it. I wrote a whole piece on

470
00:31:05.200 --> 00:31:08.559
<v Speaker 2>this and I cited Burnbaum and I said, Burnbaumbs makes

471
00:31:09.440 --> 00:31:12.039
<v Speaker 2>a mandation, makes sense, but we don't have any evidence

472
00:31:12.079 --> 00:31:16.000
<v Speaker 2>to it. I have to give credit to No. I'm kaplan. No,

473
00:31:16.119 --> 00:31:19.480
<v Speaker 2>i'm kaplan. He was rabbi. I guess that makes some

474
00:31:19.559 --> 00:31:22.720
<v Speaker 2>chief rabbi in Auckland, New Zealand, because he sent me

475
00:31:22.839 --> 00:31:26.000
<v Speaker 2>something which I'm going to show you now. Unfortunately he

476
00:31:26.480 --> 00:31:28.759
<v Speaker 2>doesn't get credits in art scroll. I get the credits,

477
00:31:28.799 --> 00:31:31.039
<v Speaker 2>but there really goes at least I should he should

478
00:31:31.039 --> 00:31:35.559
<v Speaker 2>get half credit. I guess that makes some chief rabbi

479
00:31:35.680 --> 00:31:37.799
<v Speaker 2>of New Zealand. I don't think we've ever had anyone

480
00:31:37.880 --> 00:31:40.720
<v Speaker 2>listening to our classes from New Zealand. We've had many

481
00:31:40.759 --> 00:31:45.359
<v Speaker 2>from Australia. In January. On the Morocco trip, we had

482
00:31:45.440 --> 00:31:47.480
<v Speaker 2>a long time listener. He came with his whole family.

483
00:31:48.799 --> 00:31:51.240
<v Speaker 2>But what did he send me? He sent me the following,

484
00:31:51.279 --> 00:31:54.880
<v Speaker 2>which I'm going to show you. Now, Lo and behold,

485
00:31:56.319 --> 00:31:59.559
<v Speaker 2>there are two early seedgery I'm going to show you that.

486
00:31:59.759 --> 00:32:03.920
<v Speaker 2>One is Lisbon. Oh, I don't even have to. One

487
00:32:04.119 --> 00:32:07.599
<v Speaker 2>is Lisbon fourteen ninety fourteen nine. That makes it an

488
00:32:07.640 --> 00:32:11.559
<v Speaker 2>inking novel, very very early. That's what they call early

489
00:32:12.160 --> 00:32:21.359
<v Speaker 2>printings before the sixteenth century. Here, yes, here it is

490
00:32:21.640 --> 00:32:26.480
<v Speaker 2>fourteen ninety Portugal. Jews are expelled from Lisbeth, Portugal in

491
00:32:26.759 --> 00:32:29.160
<v Speaker 2>fourteen ninety seven. Really they're not really expelled as much

492
00:32:29.200 --> 00:32:33.119
<v Speaker 2>as a forced conversion. Well, what do you have here

493
00:32:33.160 --> 00:32:36.799
<v Speaker 2>in the third line year heina dodom. The home notes

494
00:32:36.880 --> 00:32:43.920
<v Speaker 2>are your rap that every creature show the word you

495
00:32:44.279 --> 00:32:46.559
<v Speaker 2>is it means I can we have to You have

496
00:32:46.640 --> 00:32:49.839
<v Speaker 2>to translate it as acknowledge, just like yo day. But

497
00:32:49.920 --> 00:32:52.519
<v Speaker 2>it's clearly a race if you can see the dollard

498
00:32:52.839 --> 00:32:58.319
<v Speaker 2>on the previous line. Furthermore, here we have from fifteen

499
00:32:58.480 --> 00:33:02.480
<v Speaker 2>forty a Masar from Bologna, Italy. And what do you

500
00:33:02.559 --> 00:33:05.640
<v Speaker 2>have here? Again? Take a look? He noa don Alam,

501
00:33:05.720 --> 00:33:09.440
<v Speaker 2>it's clear the whole notes are so now we have

502
00:33:10.319 --> 00:33:16.599
<v Speaker 2>it's not just speculation or conjectural emendations. We actually have

503
00:33:16.799 --> 00:33:21.400
<v Speaker 2>sources to uh indicate this. So how does this one

504
00:33:21.480 --> 00:33:25.119
<v Speaker 2>relate to the Simon Well, because Reben Mazzous speaks about this,

505
00:33:25.240 --> 00:33:26.960
<v Speaker 2>because again we have a lot of questions here to

506
00:33:27.039 --> 00:33:29.400
<v Speaker 2>rub On Mazous and he doesn't know what to make

507
00:33:29.480 --> 00:33:33.680
<v Speaker 2>of the principle of Dalo. He thinks maybe Yo Dad,

508
00:33:33.880 --> 00:33:37.680
<v Speaker 2>So I wrote to him and I showed him these

509
00:33:37.720 --> 00:33:42.960
<v Speaker 2>two sources, and he has a He has a difficulty

510
00:33:43.039 --> 00:33:45.799
<v Speaker 2>with this because he says that it's difficult to accept

511
00:33:46.000 --> 00:33:48.400
<v Speaker 2>the word yo read. What does yo read mean? Uh?

512
00:33:48.599 --> 00:33:51.279
<v Speaker 2>He says the source of ydo was and thirteen principles

513
00:33:51.319 --> 00:33:55.359
<v Speaker 2>and what is the principle that only God you should worship?

514
00:33:55.559 --> 00:34:00.440
<v Speaker 2>And uh well and also to make great and proclaim

515
00:34:00.519 --> 00:34:04.440
<v Speaker 2>his greatness. And then he says, well, it's possible perhaps

516
00:34:04.519 --> 00:34:07.119
<v Speaker 2>that your req you may need palo, but that's not

517
00:34:07.359 --> 00:34:10.320
<v Speaker 2>the shot. So he thinks, he says, it's better to

518
00:34:10.440 --> 00:34:13.559
<v Speaker 2>read your death and he thinks that maybe in what

519
00:34:13.679 --> 00:34:16.039
<v Speaker 2>I just showed you and Lisbon and Bologna, there's a

520
00:34:16.719 --> 00:34:19.920
<v Speaker 2>typo it should be your death but then at the

521
00:34:20.280 --> 00:34:22.719
<v Speaker 2>end of the letter he has a ps in which

522
00:34:22.760 --> 00:34:25.840
<v Speaker 2>he says, no, now I agree that it's correct. It

523
00:34:25.920 --> 00:34:28.480
<v Speaker 2>should be youoret and this is and this is exactly

524
00:34:28.559 --> 00:34:31.360
<v Speaker 2>what the Rambam says, that we have to declare his greatness.

525
00:34:31.480 --> 00:34:34.519
<v Speaker 2>You're ready to do what tell like lahara means to

526
00:34:34.679 --> 00:34:38.000
<v Speaker 2>show God's greatness to the world. And then he quotes

527
00:34:38.039 --> 00:34:42.239
<v Speaker 2>that's what the raumban. He quotes something from the Ramban

528
00:34:42.480 --> 00:34:47.960
<v Speaker 2>that what do we do with synagogues? We gather and

529
00:34:49.239 --> 00:34:53.440
<v Speaker 2>we make known that God created everything, and we have

530
00:34:53.559 --> 00:34:58.760
<v Speaker 2>to publicize it. So uh Ramazu's in the ends except

531
00:34:59.320 --> 00:35:02.119
<v Speaker 2>that this is the best girsa, even though it's not

532
00:35:02.599 --> 00:35:08.920
<v Speaker 2>exactly the fifth principle. Nevertheless it's uh. He accepts it.

533
00:35:10.199 --> 00:35:13.880
<v Speaker 2>So the arts, when the RCAA sitter, it was years

534
00:35:14.039 --> 00:35:18.840
<v Speaker 2>in the making. I I showed this to Rabbi Basil

535
00:35:18.880 --> 00:35:21.800
<v Speaker 2>Herring because they didn't they also were gonna have to

536
00:35:21.840 --> 00:35:25.920
<v Speaker 2>deal with this. So here you have high Friday night,

537
00:35:26.000 --> 00:35:28.920
<v Speaker 2>not chabas, not during the morning. If you look in

538
00:35:29.039 --> 00:35:31.239
<v Speaker 2>they this is my plan to fame. If you look

539
00:35:31.280 --> 00:35:34.159
<v Speaker 2>in the arts, the RCAA sitter, what page is this? Well,

540
00:35:34.159 --> 00:35:36.760
<v Speaker 2>I don't I don't have the page here, but it's

541
00:35:37.639 --> 00:35:41.840
<v Speaker 2>the Friday night you have it right here? What's there? Gearsa.

542
00:35:42.039 --> 00:35:46.039
<v Speaker 2>You know, Aldo am ve not are they tell you everything?

543
00:35:46.159 --> 00:35:48.239
<v Speaker 2>I just tell you the problem with the text, and

544
00:35:48.320 --> 00:35:51.679
<v Speaker 2>also it says here for this reason we here use

545
00:35:51.800 --> 00:35:55.639
<v Speaker 2>the text. Let me enlarge. It found in both a

546
00:35:55.760 --> 00:35:59.239
<v Speaker 2>fifteenth century Portuguese sitter in a sixteenth century Italian mossar

547
00:35:59.320 --> 00:36:02.519
<v Speaker 2>and endorsed by Mayor Masous, which reads not sorry, you're

548
00:36:02.639 --> 00:36:05.960
<v Speaker 2>king to us, so to every creature shall make his

549
00:36:06.079 --> 00:36:08.440
<v Speaker 2>greatness and sovereignty, and every creature somebody is great to

550
00:36:08.480 --> 00:36:11.239
<v Speaker 2>seimnty know. This is more faithful to the round drama's

551
00:36:11.280 --> 00:36:13.559
<v Speaker 2>intent that we are duty bound to serve only God

552
00:36:13.599 --> 00:36:15.400
<v Speaker 2>and to magnify his name and sovereignty as we do

553
00:36:15.480 --> 00:36:18.159
<v Speaker 2>for none another professor Mark Shapiro. So there you go.

554
00:36:19.599 --> 00:36:22.320
<v Speaker 2>We made it into I feel bad about Noam kaplan

555
00:36:22.360 --> 00:36:25.840
<v Speaker 2>though uh he he pointed it out to me. But

556
00:36:26.039 --> 00:36:27.800
<v Speaker 2>I guess you know, well, you can't start. What are

557
00:36:27.800 --> 00:36:30.280
<v Speaker 2>you gonna say? Thanks to mar No I'm kaplan and

558
00:36:31.159 --> 00:36:33.599
<v Speaker 2>dave it to me, and they wouldn't decided it for me.

559
00:36:34.079 --> 00:36:37.119
<v Speaker 2>It was Rabbi Mazou's and I'm the one who got

560
00:36:37.239 --> 00:36:39.400
<v Speaker 2>him on the record. This is before was in the book.

561
00:36:39.440 --> 00:36:41.639
<v Speaker 2>Obviously this sitter came out a couple of years ago,

562
00:36:42.320 --> 00:36:45.960
<v Speaker 2>so that's why I get the name. But no, I'm

563
00:36:46.039 --> 00:36:49.960
<v Speaker 2>I thank noam. If you're listening publicly in the Starring

564
00:36:50.000 --> 00:36:53.280
<v Speaker 2>blog and uh so that's the RCA sitter. So it

565
00:36:53.440 --> 00:36:55.599
<v Speaker 2>ends up having the same thing as the Burnbaum sitter.

566
00:36:55.719 --> 00:36:57.800
<v Speaker 2>But at least they justify it. And it's not a

567
00:36:58.639 --> 00:37:04.239
<v Speaker 2>speculative conject show imandation. It's based on earlier sources and

568
00:37:04.360 --> 00:37:08.079
<v Speaker 2>it makes sense. Yo dead. The problem with Yoda is

569
00:37:08.800 --> 00:37:13.480
<v Speaker 2>yo dad. Really it means to like acknowledge in a

570
00:37:13.599 --> 00:37:16.440
<v Speaker 2>sense of like your motive amxed us or something. It

571
00:37:16.519 --> 00:37:20.960
<v Speaker 2>doesn't really mean you proclaim and you read it would

572
00:37:21.000 --> 00:37:24.000
<v Speaker 2>be better if it had to worship if you doubt.

573
00:37:24.039 --> 00:37:26.440
<v Speaker 2>But for whatever reason, you have to make these things wrong.

574
00:37:27.000 --> 00:37:29.880
<v Speaker 2>They didn't put into worship only God. They put into

575
00:37:30.159 --> 00:37:35.440
<v Speaker 2>uh acknowledge only God. It makes perfect sense. And you

576
00:37:35.519 --> 00:37:38.599
<v Speaker 2>know the Lamad the whole notes are that doesn't make

577
00:37:38.639 --> 00:37:46.119
<v Speaker 2>any sense. So uh con Simon tes now we're up

578
00:37:46.159 --> 00:37:50.840
<v Speaker 2>to Simon one ten. We're actually gonna skip a number

579
00:37:50.840 --> 00:37:53.280
<v Speaker 2>of them in a minute because they get through technical

580
00:37:53.400 --> 00:37:57.079
<v Speaker 2>but this is also a good one. MANI stana. This

581
00:37:57.280 --> 00:38:00.719
<v Speaker 2>is page two thirty three. What does what's the business

582
00:38:00.800 --> 00:38:06.679
<v Speaker 2>with montana? If I saw, I think I might have here?

583
00:38:06.840 --> 00:38:14.119
<v Speaker 2>Hold on, we have it. I save it here here.

584
00:38:14.599 --> 00:38:16.639
<v Speaker 2>Anyone who's interested in monished Ana, everything you need to

585
00:38:16.679 --> 00:38:19.000
<v Speaker 2>know about monistana, you get this. And we spoke about

586
00:38:19.000 --> 00:38:22.360
<v Speaker 2>Professor Steiner a couple of weeks ago. Professor Steiner's article

587
00:38:22.800 --> 00:38:25.679
<v Speaker 2>The Original Structure and Meaning of Honistana the History of

588
00:38:25.719 --> 00:38:30.119
<v Speaker 2>its Interpretation forty pages all monishtana. After all, Manishtana could

589
00:38:30.199 --> 00:38:34.880
<v Speaker 2>mean manishtana. I was not a question what it hows

590
00:38:34.920 --> 00:38:39.280
<v Speaker 2>this day different? But how different is this day? You

591
00:38:39.360 --> 00:38:43.360
<v Speaker 2>didn't give the four explanations. But here let me pull

592
00:38:43.400 --> 00:38:52.960
<v Speaker 2>it monishtana for you. Here's monishtana lot. Actually, before we

593
00:38:53.079 --> 00:38:55.960
<v Speaker 2>even deal with the question, and I have for roby

594
00:38:56.079 --> 00:39:12.519
<v Speaker 2>mazus uh old right. This takes us back to uh

595
00:39:14.159 --> 00:39:17.760
<v Speaker 2>the old question we had, what's manisha Halilahs? As the

596
00:39:17.840 --> 00:39:24.199
<v Speaker 2>Villaina goone asks why is it Halilah Hilah's feminine which

597
00:39:24.400 --> 00:39:28.239
<v Speaker 2>everyone talks about. How could the it's in the parish

598
00:39:28.280 --> 00:39:29.920
<v Speaker 2>on the had How could the go and say this

599
00:39:30.800 --> 00:39:35.360
<v Speaker 2>because we know that it's a masculine. It's masculine all

600
00:39:35.440 --> 00:39:38.599
<v Speaker 2>throughout Tanah. Some people say he couldn't have said it.

601
00:39:38.679 --> 00:39:41.079
<v Speaker 2>It must be a student made a mistake. All sorts

602
00:39:41.119 --> 00:39:45.239
<v Speaker 2>of uh explanations given, but he did say it. The

603
00:39:45.320 --> 00:39:50.480
<v Speaker 2>shaw also says it Rabar again from Israel sent me u.

604
00:39:51.320 --> 00:39:55.440
<v Speaker 2>There's a commentary on the girls parish on the Hagadah

605
00:39:55.800 --> 00:39:59.400
<v Speaker 2>who takes this up. He does mention instantly that there's

606
00:39:59.559 --> 00:40:02.239
<v Speaker 2>in this, that there's one place. He says, look at

607
00:40:02.320 --> 00:40:09.079
<v Speaker 2>eel here thirty to twenty Altishaflilah. Now if you read

608
00:40:09.079 --> 00:40:11.159
<v Speaker 2>to see her, it says desire, not the knight. And

609
00:40:11.239 --> 00:40:13.800
<v Speaker 2>that's how Rashi understands it. But even Ezra understands this,

610
00:40:13.880 --> 00:40:17.760
<v Speaker 2>says ibn. Ezra says that no, no, in this Lailah's

611
00:40:17.760 --> 00:40:21.119
<v Speaker 2>being treated as feminine, and it's the night will not desire.

612
00:40:23.519 --> 00:40:27.320
<v Speaker 2>So perhaps there's one place in uh Tanah Orlah was

613
00:40:27.360 --> 00:40:31.320
<v Speaker 2>treated as feminine. But most don't understand this in that way.

614
00:40:31.960 --> 00:40:37.400
<v Speaker 2>But he explains that the villainagone is not speaking about Lilah.

615
00:40:37.679 --> 00:40:41.679
<v Speaker 2>When the villagone says Lilah is feminine, he's not speaking

616
00:40:41.760 --> 00:40:46.760
<v Speaker 2>in terms of diktok. He's speaking in terms of cabalistic things,

617
00:40:47.599 --> 00:40:51.639
<v Speaker 2>which and he has a whole explanation here. No one

618
00:40:51.639 --> 00:40:56.480
<v Speaker 2>else understood it that way. But and I guess if

619
00:40:56.480 --> 00:41:00.360
<v Speaker 2>it's a cabalistic character of Knight is femine, and I

620
00:41:00.440 --> 00:41:05.079
<v Speaker 2>guess you'd expect the to say has out. But now

621
00:41:05.159 --> 00:41:07.320
<v Speaker 2>that's the thing. I just I thank you Robardi laid

622
00:41:07.840 --> 00:41:12.320
<v Speaker 2>Uh for that. What I the reason I emailed? I mean,

623
00:41:12.400 --> 00:41:17.599
<v Speaker 2>I mailed the letter to Rabbi masous Is. I found

624
00:41:17.599 --> 00:41:23.920
<v Speaker 2>something interesting in Refine Hershingsen Rafian Hershingson. We had classes

625
00:41:23.960 --> 00:41:27.079
<v Speaker 2>in Refline Herscherson. Rafaim Hershingsen is one of the most

626
00:41:27.199 --> 00:41:33.679
<v Speaker 2>unusual of the rabbis in the twentieth century. He's letna

627
00:41:33.679 --> 00:41:36.199
<v Speaker 2>get a picture of him for you see him. We

628
00:41:36.360 --> 00:41:41.599
<v Speaker 2>had a number of classes on him. I found a

629
00:41:41.639 --> 00:41:48.760
<v Speaker 2>picture of him here again here he is, there's our

630
00:41:48.880 --> 00:41:54.559
<v Speaker 2>Hii Hershensen. He's uh. He had all sorts of unusual ideas.

631
00:41:55.280 --> 00:41:58.440
<v Speaker 2>He looks like a traditional rabbinic figure of the old school.

632
00:41:58.599 --> 00:42:00.719
<v Speaker 2>But no, no, he had all all sorts of a

633
00:42:00.880 --> 00:42:06.639
<v Speaker 2>modern interesting ideas. And everything he does is original. Problem

634
00:42:06.800 --> 00:42:10.800
<v Speaker 2>is a lot of it is very far fetched. But

635
00:42:11.119 --> 00:42:14.159
<v Speaker 2>this I didn't think was so far fetched, he says,

636
00:42:14.199 --> 00:42:19.360
<v Speaker 2>as follows. He wrote his last work published the last

637
00:42:19.440 --> 00:42:21.679
<v Speaker 2>year of his life, which is as I recall, thirty

638
00:42:21.920 --> 00:42:24.679
<v Speaker 2>five is it? I'll see right here we got the

639
00:42:24.760 --> 00:42:29.880
<v Speaker 2>Wikipedia thirty five. Yes, his last work was I've got

640
00:42:29.960 --> 00:42:32.039
<v Speaker 2>a shall pay off. It's a small work. It's not

641
00:42:32.199 --> 00:42:34.079
<v Speaker 2>like his other works. Some of his works are really great.

642
00:42:34.119 --> 00:42:37.920
<v Speaker 2>He has a few volume commentary on Rashi and Hummish,

643
00:42:38.039 --> 00:42:41.039
<v Speaker 2>which is full of learning, and he has lots of

644
00:42:41.079 --> 00:42:45.760
<v Speaker 2>great stuff. He wrote responsa for the State of the

645
00:42:45.840 --> 00:42:49.079
<v Speaker 2>future State of Israel, how you run a state in

646
00:42:49.119 --> 00:42:52.840
<v Speaker 2>the courts of Alaha, all sorts of unusual positions. But

647
00:42:52.920 --> 00:42:55.360
<v Speaker 2>he says his follows, take a look at money strand

648
00:42:55.440 --> 00:42:59.800
<v Speaker 2>right here. He thinks that everyone misunderstands it. He thinks

649
00:43:00.079 --> 00:43:02.440
<v Speaker 2>we we see this as the four questions. Everyone knows

650
00:43:02.480 --> 00:43:06.679
<v Speaker 2>the four questions fear cautious as they saying Yiddish. He

651
00:43:06.800 --> 00:43:09.800
<v Speaker 2>thinks this is a mistake and everyone is wrong. Rather,

652
00:43:10.039 --> 00:43:12.760
<v Speaker 2>the way you should be read is there's one question

653
00:43:13.519 --> 00:43:18.400
<v Speaker 2>monished onlo what how is this night different from every

654
00:43:18.440 --> 00:43:22.280
<v Speaker 2>other night? And this is then all an answer. The

655
00:43:22.440 --> 00:43:27.519
<v Speaker 2>answer is because on all other nights we e comments

656
00:43:27.559 --> 00:43:29.440
<v Speaker 2>on mots on this night, weet mots on all the

657
00:43:29.519 --> 00:43:32.079
<v Speaker 2>knights we meet, old of vegetablest, tight wet mirror. So

658
00:43:32.360 --> 00:43:35.199
<v Speaker 2>Rafi Merchisen makes the case saying, tryst to argue it

659
00:43:35.559 --> 00:43:38.679
<v Speaker 2>that there's only one question, how is this night different?

660
00:43:39.840 --> 00:43:44.119
<v Speaker 2>And then the answer is because we eat differently on

661
00:43:44.199 --> 00:43:47.920
<v Speaker 2>this night. All other nights we do uh uh we

662
00:43:48.039 --> 00:43:50.639
<v Speaker 2>sit however we want to sit, and today we sit

663
00:43:50.840 --> 00:43:56.119
<v Speaker 2>uh masubin. I thought that was quite striking, quite an

664
00:43:56.280 --> 00:44:02.280
<v Speaker 2>unusual original uh position. And Sufi to say that Rabbi

665
00:44:02.360 --> 00:44:05.880
<v Speaker 2>Mazus doesn't buy it. He says, no, it's not true.

666
00:44:07.679 --> 00:44:14.440
<v Speaker 2>He explains, yeah, there, if that was the case, then

667
00:44:14.599 --> 00:44:17.360
<v Speaker 2>Bha Goda should have put this question after the haha.

668
00:44:17.480 --> 00:44:21.679
<v Speaker 2>When he says mahaidus et cetera. He says, no, Vasha

669
00:44:21.840 --> 00:44:24.360
<v Speaker 2>call me different. This is all coming from the child

670
00:44:24.800 --> 00:44:28.079
<v Speaker 2>mans and Minataru and that's that's what it is. And

671
00:44:28.760 --> 00:44:31.960
<v Speaker 2>he makes some other points. But so fine, so we're

672
00:44:32.000 --> 00:44:33.960
<v Speaker 2>not but this is an example of our him Merchistens

673
00:44:34.199 --> 00:44:36.800
<v Speaker 2>is coming up with things. You've made this one hundred times. No,

674
00:44:36.920 --> 00:44:39.639
<v Speaker 2>it never occurred to anyone, I'm sure. But once he

675
00:44:39.719 --> 00:44:41.199
<v Speaker 2>says that you look at it. You have to think

676
00:44:41.239 --> 00:44:45.960
<v Speaker 2>about it. Maybe he's right, maybe it's uh, maybe sabaha.

677
00:44:46.360 --> 00:44:49.320
<v Speaker 2>It is actually the answer to the question. So this pesa,

678
00:44:49.440 --> 00:44:52.440
<v Speaker 2>at least when you're at your sador, I think you'll

679
00:44:52.519 --> 00:44:54.519
<v Speaker 2>remember this and you can raise it to the people

680
00:44:54.559 --> 00:44:57.119
<v Speaker 2>at the sator, because it's not like the Kamaras says

681
00:44:57.159 --> 00:45:00.679
<v Speaker 2>there's fear cash. There's four questions. We just assume there is,

682
00:45:04.320 --> 00:45:06.920
<v Speaker 2>and it's more than an assumption. If you read Steiner's article,

683
00:45:07.440 --> 00:45:12.000
<v Speaker 2>the Rishimo discuss this. But the question is where is

684
00:45:12.079 --> 00:45:14.599
<v Speaker 2>it all one big question beginning monish dona? Or is

685
00:45:14.679 --> 00:45:18.280
<v Speaker 2>monish dona not a question but an exclamation? But everyone

686
00:45:18.360 --> 00:45:21.760
<v Speaker 2>assumes that the four questions there are actually questions, not

687
00:45:21.920 --> 00:45:27.159
<v Speaker 2>an answer. The next that's the end of the seman.

688
00:45:27.320 --> 00:45:35.039
<v Speaker 2>Now the next few questions here numbers one, eleven, one, twelve,

689
00:45:35.599 --> 00:45:44.119
<v Speaker 2>one thirteen. I really can't, I really can't explain them

690
00:45:44.199 --> 00:45:47.639
<v Speaker 2>and go into them with you because they have to

691
00:45:47.719 --> 00:45:51.800
<v Speaker 2>do with it is some technical stuff in the Ramban humanities.

692
00:45:52.360 --> 00:45:55.639
<v Speaker 2>Zusa is a great expert in humanities. I offered perhaps

693
00:45:55.760 --> 00:46:01.280
<v Speaker 2>explanations of passages in the Ramban. It out something in

694
00:46:01.360 --> 00:46:04.440
<v Speaker 2>the midrash. Unless you're as I say in Yeshiva, unless

695
00:46:04.480 --> 00:46:06.440
<v Speaker 2>you're holding in it. What I'm going to show you

696
00:46:06.559 --> 00:46:08.639
<v Speaker 2>a passage, and I'll show you one, give you an

697
00:46:08.679 --> 00:46:12.239
<v Speaker 2>example of it. But you know, these are unusual poetic

698
00:46:12.360 --> 00:46:16.000
<v Speaker 2>passages which everyone struggles over what they mean. So I

699
00:46:16.079 --> 00:46:18.960
<v Speaker 2>give my explanation. He tells me that I'm wrong, it

700
00:46:19.239 --> 00:46:22.320
<v Speaker 2>means something else. Fine, but I'll show you one. So

701
00:46:22.440 --> 00:46:28.079
<v Speaker 2>we skip now to one fourteen, so skip three see

702
00:46:28.159 --> 00:46:30.559
<v Speaker 2>my name and this I will show you an example.

703
00:46:31.039 --> 00:46:34.519
<v Speaker 2>Because this is a long, very long letter of mine,

704
00:46:35.679 --> 00:46:38.679
<v Speaker 2>somewhat wrong with his answers, and we deal with a

705
00:46:38.840 --> 00:46:42.199
<v Speaker 2>number of different issues. So let me begin. I'm gonna

706
00:46:42.199 --> 00:46:47.119
<v Speaker 2>show I'm going to pull up something for you by Mazous,

707
00:46:47.159 --> 00:46:50.280
<v Speaker 2>as I said, is a great expert in the Ramban.

708
00:46:50.440 --> 00:46:55.679
<v Speaker 2>Now the Ramban wrote poetry. He wrote malitsa type stuff

709
00:46:55.760 --> 00:47:00.280
<v Speaker 2>which most people just completely ignore. Why should we or it?

710
00:47:01.000 --> 00:47:07.119
<v Speaker 2>It's the Ramban, It's not chmanities in the introduction, sorry,

711
00:47:07.159 --> 00:47:10.280
<v Speaker 2>in the Ramban wrote him letter. He tried to make

712
00:47:10.400 --> 00:47:15.480
<v Speaker 2>peace the scholars of northern France. I wanted to ban

713
00:47:15.960 --> 00:47:19.719
<v Speaker 2>the rombums. They did the rombums philosophical works, to put

714
00:47:19.719 --> 00:47:22.519
<v Speaker 2>a ban on people study philosophy. The scholars of southern

715
00:47:22.559 --> 00:47:25.679
<v Speaker 2>France responded by banning anyone who would banned the rob

716
00:47:25.719 --> 00:47:28.960
<v Speaker 2>bums of works and defending the study philosophy. The Ramban

717
00:47:29.079 --> 00:47:34.159
<v Speaker 2>tried nochmanodies of Jerono famous and Nohmoodies tried to make

718
00:47:34.280 --> 00:47:39.440
<v Speaker 2>peace between the different camps. He agreed that the study

719
00:47:39.440 --> 00:47:41.920
<v Speaker 2>philosophy should be limited, it should be should at a

720
00:47:41.960 --> 00:47:44.880
<v Speaker 2>certain age before you should study it. On the other hand,

721
00:47:45.000 --> 00:47:47.960
<v Speaker 2>he did not oppose it in its entirety, and he

722
00:47:48.039 --> 00:47:50.800
<v Speaker 2>thought that the people in the North, in their opposition

723
00:47:50.880 --> 00:47:53.639
<v Speaker 2>to Rumans philosophy, went too far, so they tried to

724
00:47:53.719 --> 00:47:57.960
<v Speaker 2>have the middle ground. Now in this letter of Chmanity,

725
00:47:58.079 --> 00:48:00.199
<v Speaker 2>is this just for those who read Hebrew, you appreciate this.

726
00:48:00.480 --> 00:48:02.360
<v Speaker 2>This is the only example I think I'm gonna give

727
00:48:02.519 --> 00:48:06.400
<v Speaker 2>the sort of correspondence I had with him in these matters,

728
00:48:06.559 --> 00:48:18.800
<v Speaker 2>because I think it's interesting. He says, as follows he's

729
00:48:18.840 --> 00:48:21.039
<v Speaker 2>talking about in his letter. We talk at the bottom

730
00:48:21.039 --> 00:48:26.360
<v Speaker 2>of the page, how the the let's say, the medical writings,

731
00:48:26.400 --> 00:48:29.960
<v Speaker 2>philosophical writings, the Tower writings were lost, and therefore he

732
00:48:30.000 --> 00:48:34.719
<v Speaker 2>started actually medical writings, and therefore Jews had to use

733
00:48:34.800 --> 00:48:37.960
<v Speaker 2>non Jewish or works and when we say medical they

734
00:48:38.000 --> 00:48:41.119
<v Speaker 2>also got philosophical stuff, all that sort of thing. And

735
00:48:41.239 --> 00:48:44.599
<v Speaker 2>then he says his follows the bottom third to the

736
00:48:44.679 --> 00:48:47.719
<v Speaker 2>bottom line. He says, wos who, Well, I'm made by

737
00:48:47.800 --> 00:48:50.519
<v Speaker 2>him me siper hay of owning and showing there for Jews,

738
00:48:50.639 --> 00:48:54.519
<v Speaker 2>because we lost our works. That's a that's a theme

739
00:48:54.760 --> 00:48:58.440
<v Speaker 2>in in rabbinic writing, that we had all these works

740
00:48:58.519 --> 00:49:00.239
<v Speaker 2>and then we lost them. So that's what we have

741
00:49:00.320 --> 00:49:03.960
<v Speaker 2>to go for the ham for medicine, for philosophy, all

742
00:49:04.000 --> 00:49:08.880
<v Speaker 2>the things that you need if you want to understand theology, medicine,

743
00:49:08.880 --> 00:49:10.800
<v Speaker 2>et cetera. We have to go to the Greeks, not

744
00:49:10.960 --> 00:49:14.920
<v Speaker 2>because we don't have it. Originally we did, but we

745
00:49:15.039 --> 00:49:16.519
<v Speaker 2>lost it, so we have to go to the Greeks.

746
00:49:16.559 --> 00:49:18.719
<v Speaker 2>The problem is now we have to be very careful

747
00:49:18.840 --> 00:49:22.519
<v Speaker 2>because although the Greeks have true stuff, good stuff, they

748
00:49:22.519 --> 00:49:24.719
<v Speaker 2>also have a lot of bad stuff in there. So

749
00:49:25.199 --> 00:49:28.199
<v Speaker 2>that creates the problems. You know, how to filter out

750
00:49:28.199 --> 00:49:31.800
<v Speaker 2>the bad so when we have the good, so he says,

751
00:49:31.920 --> 00:49:34.119
<v Speaker 2>we they were forced to study from the Greeks, and

752
00:49:34.280 --> 00:49:38.000
<v Speaker 2>here's the passage nimsh Since they were forced to study

753
00:49:38.079 --> 00:49:43.679
<v Speaker 2>from the Greek writings, nimsharhu havvos ahra Aminus parts were

754
00:49:43.960 --> 00:49:50.440
<v Speaker 2>dragged after heresy. He's asimoblus. They began with praise and

755
00:49:50.679 --> 00:49:55.960
<v Speaker 2>ended with degrading. And then it says that that's the

756
00:49:56.039 --> 00:49:59.159
<v Speaker 2>round bomb. His works were a benefit in you know,

757
00:49:59.360 --> 00:50:02.840
<v Speaker 2>keeping people faith strong, et cetera. What does this mean

758
00:50:04.840 --> 00:50:08.599
<v Speaker 2>after it says that their hearts were carried after heresy,

759
00:50:09.440 --> 00:50:13.039
<v Speaker 2>that they he's scleal with Cheva, that is, the Jews

760
00:50:14.360 --> 00:50:19.079
<v Speaker 2>when they started studying Greek writings, they began with Cheva

761
00:50:19.320 --> 00:50:23.159
<v Speaker 2>and they finished with They began with praise, praise, worthiness,

762
00:50:23.280 --> 00:50:26.519
<v Speaker 2>and they ended with negativity. So if you'll get Rabbi

763
00:50:26.639 --> 00:50:31.119
<v Speaker 2>Chevell in his note, he says down here twenty eight

764
00:50:31.679 --> 00:50:38.760
<v Speaker 2>he's that is, they began with Cheva with praise of Torah,

765
00:50:39.639 --> 00:50:45.480
<v Speaker 2>and they ended with Us, which with negative things. So

766
00:50:45.679 --> 00:50:53.079
<v Speaker 2>I I that is degrading the Tora. That's that's what

767
00:50:53.239 --> 00:50:56.760
<v Speaker 2>he thinks it means. And I said, this doesn't I

768
00:50:56.800 --> 00:50:58.599
<v Speaker 2>said to her of Mazus, it's clear to me that

769
00:50:58.679 --> 00:51:02.800
<v Speaker 2>doesn't make sense. What does it mean, he's clee. They

770
00:51:02.880 --> 00:51:05.639
<v Speaker 2>began why would they begin They're already Jewish? What do

771
00:51:05.679 --> 00:51:08.960
<v Speaker 2>you mean they began with praise of the Torah, and

772
00:51:09.079 --> 00:51:14.119
<v Speaker 2>then they ended up uh with negative views of the Toro.

773
00:51:14.960 --> 00:51:17.320
<v Speaker 2>I center of Mazous, what it means is a photos

774
00:51:18.079 --> 00:51:25.760
<v Speaker 2>that is, he's steva. They began with praise of the Greeks,

775
00:51:25.960 --> 00:51:31.119
<v Speaker 2>their philosophic writings, and therefore they Simu, they concluded with

776
00:51:31.280 --> 00:51:35.239
<v Speaker 2>canuse with negative views of the Torah. That's what I

777
00:51:35.280 --> 00:51:37.719
<v Speaker 2>thought it meant. And I asked of Mazous, do you

778
00:51:37.800 --> 00:51:41.239
<v Speaker 2>agree with this? And he replies, no, no, no, they

779
00:51:43.119 --> 00:51:48.559
<v Speaker 2>I'm right about the first half. He's they began praising

780
00:51:48.719 --> 00:51:53.559
<v Speaker 2>and feeling positive about secular learning philosophy, the simon buse,

781
00:51:53.639 --> 00:52:00.800
<v Speaker 2>what does it mean they concluded with negativity with degradation Aminus.

782
00:52:00.840 --> 00:52:03.360
<v Speaker 2>He says, that's what it means. That is, they began

783
00:52:04.239 --> 00:52:09.320
<v Speaker 2>praising the secular knowledge and what it led to was

784
00:52:09.440 --> 00:52:13.519
<v Speaker 2>learning heresy. So that's so just that's just give you

785
00:52:13.679 --> 00:52:16.480
<v Speaker 2>one example of the back and forth that I had

786
00:52:16.639 --> 00:52:20.320
<v Speaker 2>with Reb Mazus about many of these very cryptic lines

787
00:52:20.960 --> 00:52:24.679
<v Speaker 2>in the Ramban. It's unclear many of them. What they need.

788
00:52:27.599 --> 00:52:29.519
<v Speaker 2>One more thing we have. This is a long letter.

789
00:52:29.559 --> 00:52:31.360
<v Speaker 2>We're talking about a lot of things in this letter.

790
00:52:31.519 --> 00:52:34.280
<v Speaker 2>The second part part of the letter because I What

791
00:52:34.400 --> 00:52:35.920
<v Speaker 2>I did is I have a number of long letters

792
00:52:35.960 --> 00:52:39.960
<v Speaker 2>to about Mazus where I combine with like ten things.

793
00:52:40.199 --> 00:52:43.079
<v Speaker 2>I wait, I collected about ten different things, and then

794
00:52:43.320 --> 00:52:47.239
<v Speaker 2>I write to him. In his Tower Journal by Vietnam

795
00:52:47.360 --> 00:52:50.840
<v Speaker 2>on number ninety six, he was speaking about Salomon Mojo.

796
00:52:52.119 --> 00:52:57.360
<v Speaker 2>Shuomomofo was from Portugal. Morano converted. It came back to

797
00:52:57.440 --> 00:53:01.000
<v Speaker 2>Judaism and with David Ravani he got this idea of

798
00:53:02.079 --> 00:53:05.440
<v Speaker 2>you know, the Messiana gear has arrived and he ended

799
00:53:05.519 --> 00:53:08.440
<v Speaker 2>up being executed, but he was traveling all over as

800
00:53:08.840 --> 00:53:11.480
<v Speaker 2>proclaiming redemption is ne air there and they want to

801
00:53:11.639 --> 00:53:13.400
<v Speaker 2>go to the pope. They wanted him to give him

802
00:53:13.400 --> 00:53:15.480
<v Speaker 2>an army so they can conquer the land of Israel.

803
00:53:15.800 --> 00:53:18.840
<v Speaker 2>All sorts of crazy stuff. Now, the the mugg in

804
00:53:18.920 --> 00:53:26.199
<v Speaker 2>Avraham mentions that when he was executed, they they they

805
00:53:26.199 --> 00:53:29.079
<v Speaker 2>said they had his guard, his tois cut them and

806
00:53:29.239 --> 00:53:35.199
<v Speaker 2>his talis cut on was he talked about how they

807
00:53:35.599 --> 00:53:39.639
<v Speaker 2>tied it the ties. What I wrote to rebel Mazoums

808
00:53:39.760 --> 00:53:45.519
<v Speaker 2>is that the the talys cut on no longer survives

809
00:53:46.000 --> 00:53:50.920
<v Speaker 2>of Salomon Ojo. But if you go to uh Prague

810
00:53:51.719 --> 00:53:55.920
<v Speaker 2>you can see his guard here it is in one

811
00:53:55.960 --> 00:53:59.280
<v Speaker 2>of the things in the it's called the Pinkos Synagogue.

812
00:53:59.519 --> 00:54:03.039
<v Speaker 2>It's one of the synagogue's in Progue. That's the the

813
00:54:03.119 --> 00:54:06.079
<v Speaker 2>synagogue that was founded by one of the horror of

814
00:54:06.079 --> 00:54:09.679
<v Speaker 2>Itz family. You go as one of the things you

815
00:54:09.760 --> 00:54:11.960
<v Speaker 2>see there. You see a lot of interesting things. One

816
00:54:11.960 --> 00:54:13.519
<v Speaker 2>of my favorite I had to show people those of

817
00:54:13.599 --> 00:54:16.599
<v Speaker 2>you with me to Prague. Remember the knika minora that

818
00:54:16.719 --> 00:54:21.000
<v Speaker 2>has two shamases. This was a this was a practice

819
00:54:21.039 --> 00:54:22.880
<v Speaker 2>of two shamases. And if you look carefully in the

820
00:54:23.800 --> 00:54:28.360
<v Speaker 2>actually we're knaka time. Don't look at the shot seems

821
00:54:28.400 --> 00:54:31.760
<v Speaker 2>to be that you have two shamases. But Syrians, some

822
00:54:31.920 --> 00:54:35.159
<v Speaker 2>Syrians do it. It's what you can see it there

823
00:54:35.360 --> 00:54:39.199
<v Speaker 2>in the in Prague. But you also see the role.

824
00:54:40.320 --> 00:54:42.599
<v Speaker 2>There's the role the which you can see if Salomon

825
00:54:42.639 --> 00:54:46.119
<v Speaker 2>Mofo who says was burnt in month on fifteen thirty two, Uh,

826
00:54:46.599 --> 00:54:50.039
<v Speaker 2>these this became a relic. Uh, like Catholics have relics,

827
00:54:50.119 --> 00:54:52.760
<v Speaker 2>so we have relics. Also the Tassis Jotov who was

828
00:54:52.800 --> 00:54:56.039
<v Speaker 2>in Prague. Of course he mentions seeing uh this not

829
00:54:56.199 --> 00:55:00.480
<v Speaker 2>only is the robe his flag, here's a picture of

830
00:55:00.559 --> 00:55:06.679
<v Speaker 2>his flag. Sal Betty carried uh I don't know if

831
00:55:06.679 --> 00:55:08.920
<v Speaker 2>they have to bribe the executioner to take it back.

832
00:55:09.079 --> 00:55:13.559
<v Speaker 2>But uh, this you will find in in Prague when

833
00:55:13.559 --> 00:55:18.519
<v Speaker 2>you go there. The I see it's already we've run

834
00:55:18.559 --> 00:55:22.639
<v Speaker 2>out of time. We have all We're gonna get into

835
00:55:22.679 --> 00:55:26.880
<v Speaker 2>interesting things. What is kidaham? What is uh? When do

836
00:55:26.920 --> 00:55:28.519
<v Speaker 2>you have to give up your life? And what's the

837
00:55:28.639 --> 00:55:33.360
<v Speaker 2>rumbum's position on this? Can you call a synagogue Bethel?

838
00:55:34.440 --> 00:55:38.519
<v Speaker 2>This is city in Israel? Batedell stuff about cook about

839
00:55:38.599 --> 00:55:41.719
<v Speaker 2>rabbi doctors and Rabbi ben On Mosey. And then we're

840
00:55:41.760 --> 00:55:45.000
<v Speaker 2>gonna move into a sot More author, one of the

841
00:55:45.039 --> 00:55:51.880
<v Speaker 2>most interesting Sotmore authors around today. Very open minded. You think,

842
00:55:51.960 --> 00:55:54.039
<v Speaker 2>so Ma can't be open minded. I tell you that's

843
00:55:54.079 --> 00:55:56.760
<v Speaker 2>not true. Let me. I'll show you his books and

844
00:55:56.840 --> 00:56:00.320
<v Speaker 2>you'll see. We even have someone listening to who listens

845
00:56:00.360 --> 00:56:02.719
<v Speaker 2>to us every week. Who is I guess you would

846
00:56:02.760 --> 00:56:06.760
<v Speaker 2>call him ahassed of this Satmore author? Uh and uh

847
00:56:08.079 --> 00:56:12.679
<v Speaker 2>we will, we'll we'll get to that and uh other

848
00:56:12.760 --> 00:56:15.599
<v Speaker 2>good stuff, other lots of good stuff coming. So let

849
00:56:15.639 --> 00:56:18.519
<v Speaker 2>me make a mark here. And we're in the middle

850
00:56:18.599 --> 00:56:22.440
<v Speaker 2>of Simon Custo dal To Rabbi mazus, let me take

851
00:56:22.480 --> 00:56:31.079
<v Speaker 2>the questions. Close the screen here this the screen is closed. Okay,

852
00:56:34.119 --> 00:56:43.280
<v Speaker 2>ye see the questions here. Okay, everyone pull up the chat.

853
00:56:43.440 --> 00:56:53.719
<v Speaker 2>Start at the beginning. Rabbi Sachs said, if he was

854
00:56:53.800 --> 00:56:55.519
<v Speaker 2>Rabbi Cowma says, if he's invited by the queen, you

855
00:56:55.559 --> 00:56:57.199
<v Speaker 2>would go to the church, but not invited about the

856
00:56:57.199 --> 00:57:01.599
<v Speaker 2>Prime minister. Okay, when he say, noticed the dress, dress

857
00:57:01.679 --> 00:57:05.239
<v Speaker 2>code and headwear you're talking about, I'll pull it up

858
00:57:05.239 --> 00:57:07.840
<v Speaker 2>against so you guys can see. I think that's what

859
00:57:07.960 --> 00:57:11.360
<v Speaker 2>referring to MTJ like look at the sailor, pop by

860
00:57:11.440 --> 00:57:14.880
<v Speaker 2>the sailor and everything. There's another picture where there's eating

861
00:57:15.000 --> 00:57:18.599
<v Speaker 2>lunch and you see them wearing those sort of caps. Uh.

862
00:57:20.079 --> 00:57:23.559
<v Speaker 2>I love looking at the way people dressed years ago.

863
00:57:26.039 --> 00:57:28.039
<v Speaker 2>You only if you look in the book. It's only

864
00:57:28.119 --> 00:57:29.880
<v Speaker 2>like when you get to the eighties you start seeing

865
00:57:29.920 --> 00:57:35.840
<v Speaker 2>yeshivash garb or late seventies. Rabike Kellman says, there by

866
00:57:35.920 --> 00:57:39.119
<v Speaker 2>Schavat will soon be giving a Torran motion zoom series.

867
00:57:39.199 --> 00:57:41.599
<v Speaker 2>I'm assuming maybe on roof cook. I don't know, but

868
00:57:42.519 --> 00:57:44.960
<v Speaker 2>because he's really a great expert on roof cook, but

869
00:57:45.039 --> 00:57:48.480
<v Speaker 2>not only on roof cook. He even made uh he

870
00:57:48.559 --> 00:57:51.039
<v Speaker 2>made these early newspapers because he wrote something I think

871
00:57:51.039 --> 00:57:53.599
<v Speaker 2>it was in the Coman or Soar. He talked about

872
00:57:53.599 --> 00:57:57.119
<v Speaker 2>the hellut of what they call the honey truck. When

873
00:57:57.239 --> 00:58:01.079
<v Speaker 2>can you have a woman spy and seduce a let's

874
00:58:01.079 --> 00:58:03.639
<v Speaker 2>say a figure from let's say Iran to get information?

875
00:58:03.840 --> 00:58:06.039
<v Speaker 2>And this goes back to the issue of Queen Esther

876
00:58:06.480 --> 00:58:09.920
<v Speaker 2>what she did and y l uh so everyone picked

877
00:58:10.000 --> 00:58:12.119
<v Speaker 2>up on that, but he most of his scholarship is

878
00:58:12.239 --> 00:58:17.440
<v Speaker 2>on is on rough cook Mel says Roberakeephidas said many

879
00:58:17.480 --> 00:58:19.280
<v Speaker 2>times and whatever emotions the sentence told him that the

880
00:58:19.360 --> 00:58:22.199
<v Speaker 2>only thing emotional regrets having written are the harsh words

881
00:58:22.239 --> 00:58:25.639
<v Speaker 2>he used in the Shuva about the flag you see

882
00:58:26.079 --> 00:58:28.400
<v Speaker 2>and normally you say you wonder that you know what

883
00:58:29.280 --> 00:58:32.519
<v Speaker 2>grandchildren say. But in this he has many other examples

884
00:58:33.079 --> 00:58:37.079
<v Speaker 2>where he has a much more positive view. What he says.

885
00:58:37.800 --> 00:58:40.519
<v Speaker 2>He says that the people running is are there overshine,

886
00:58:40.639 --> 00:58:44.119
<v Speaker 2>and therefore the flag is their flag. It's not really true.

887
00:58:44.239 --> 00:58:46.800
<v Speaker 2>The flag is as a representative of all the people

888
00:58:46.840 --> 00:58:50.079
<v Speaker 2>were there, even if they weren't, if they were religious

889
00:58:50.079 --> 00:58:51.880
<v Speaker 2>for solvation. But of course it's a very different view

890
00:58:51.920 --> 00:58:55.079
<v Speaker 2>of solvation develops the idea that the flag is like

891
00:58:55.440 --> 00:58:57.440
<v Speaker 2>miche cadu show that it has sort of like a

892
00:58:57.559 --> 00:59:01.039
<v Speaker 2>quasi holiness. The rough says, when if someone was murdered

893
00:59:01.079 --> 00:59:04.920
<v Speaker 2>by anti Semites, he's a cuddos, you bury him together

894
00:59:04.960 --> 00:59:07.719
<v Speaker 2>with the clothes. He's in the bloody clothes, and the

895
00:59:07.840 --> 00:59:10.360
<v Speaker 2>rough says that that is like the flag. Jews die

896
00:59:10.559 --> 00:59:14.400
<v Speaker 2>defending in the name of defending under this flag, and

897
00:59:14.519 --> 00:59:19.719
<v Speaker 2>therefore the flag has this significance, this quasi hic significance.

898
00:59:19.840 --> 00:59:23.639
<v Speaker 2>A very different view. Yes, Alan, I agree. I don't

899
00:59:23.639 --> 00:59:30.719
<v Speaker 2>know him. Everything else is about time. Uh. Someone says

900
00:59:30.760 --> 00:59:32.920
<v Speaker 2>he purchased it after he saw the article on Kakira.

901
00:59:32.920 --> 00:59:36.239
<v Speaker 2>I'm not sure what he purchased, Oh the article r Sitter. Yes,

902
00:59:38.400 --> 00:59:40.199
<v Speaker 2>And Daniel says, one of my friends is the proof

903
00:59:40.239 --> 00:59:42.280
<v Speaker 2>reader for their Ica Sitter. He disagree with the editors

904
00:59:42.320 --> 00:59:45.280
<v Speaker 2>on some of the ni Coude. Uh. I think professor

905
00:59:45.400 --> 00:59:49.800
<v Speaker 2>Professor Steiner was uh that was involved with some of this,

906
00:59:50.079 --> 00:59:58.880
<v Speaker 2>but uh, it could be Uh, it could beyond. There's disagreements.

907
00:59:58.920 --> 01:00:02.039
<v Speaker 2>I I had a disagreement in one thing. I think

908
01:00:02.079 --> 01:00:05.440
<v Speaker 2>they made a mistake. But look it's so they Uh,

909
01:00:06.199 --> 01:00:08.800
<v Speaker 2>they they were very they were very careful in what

910
01:00:08.880 --> 01:00:10.920
<v Speaker 2>they did, and it took many years. The reason it

911
01:00:10.960 --> 01:00:13.159
<v Speaker 2>took so long is because they were waiting for an

912
01:00:13.280 --> 01:00:16.360
<v Speaker 2>essay by Rev. Liechtenstein, which never came. And this is

913
01:00:16.400 --> 01:00:20.480
<v Speaker 2>for years. They have a vote in here. I can

914
01:00:20.559 --> 01:00:23.920
<v Speaker 2>it ever become the sitter of shoals because they're not gonna.

915
01:00:23.960 --> 01:00:25.360
<v Speaker 2>They can't afford to get rid of all of them

916
01:00:25.360 --> 01:00:29.079
<v Speaker 2>and put them in. Uh Mel says, it's the ear

917
01:00:29.199 --> 01:00:41.079
<v Speaker 2>on right, not the era. You are correct, okay or

918
01:00:41.320 --> 01:00:44.719
<v Speaker 2>session pure recognized by Kadima. Why the RC hitter is

919
01:00:44.760 --> 01:00:47.639
<v Speaker 2>GLAREDI no, I didn't know the r C sitter was

920
01:00:47.679 --> 01:00:51.880
<v Speaker 2>GLAREDI r is as far as I know. It's still

921
01:00:52.360 --> 01:00:56.199
<v Speaker 2>middle of their own that you're. Theadim have a problem

922
01:00:56.239 --> 01:00:58.239
<v Speaker 2>with the sitter because they think it's even though it's

923
01:00:58.400 --> 01:01:02.360
<v Speaker 2>under the chat, they think it's too feminist. You know,

924
01:01:02.400 --> 01:01:04.679
<v Speaker 2>they speak about a women usuman and all these sort

925
01:01:04.719 --> 01:01:07.400
<v Speaker 2>of things, so uh, I don't think they'd be And

926
01:01:07.480 --> 01:01:10.920
<v Speaker 2>also of course it has how a halt for holten

927
01:01:10.960 --> 01:01:16.079
<v Speaker 2>quotes for your matsmaat things like that. Uh Ellen says,

928
01:01:16.119 --> 01:01:20.079
<v Speaker 2>regarding you, don't musu'st is not your I didn't say

929
01:01:20.199 --> 01:01:22.360
<v Speaker 2>I said that you're right, it's not. It's not. It's

930
01:01:22.400 --> 01:01:26.079
<v Speaker 2>a different word. Uh, you'd rache, hey, i'd have to

931
01:01:27.079 --> 01:01:29.079
<v Speaker 2>it more like refers to make it. I just did

932
01:01:29.119 --> 01:01:31.440
<v Speaker 2>at the top of my head. You're right, it's uh,

933
01:01:32.039 --> 01:01:34.760
<v Speaker 2>it's your end. That's the word from the word of

934
01:01:35.000 --> 01:01:39.679
<v Speaker 2>It's the heat feel of the word rah to see. No, no,

935
01:01:39.760 --> 01:01:44.480
<v Speaker 2>we would uh is it? I have to look, you're right?

936
01:01:44.639 --> 01:01:46.800
<v Speaker 2>Is it? What are we doing? We're dealing with you'd

937
01:01:46.880 --> 01:01:54.960
<v Speaker 2>rage hey, not rachel. Yeah, that's what we're dealing with.

938
01:01:55.000 --> 01:01:57.760
<v Speaker 2>The root is you'd race. So you're absolutely right, it's

939
01:01:57.800 --> 01:02:00.480
<v Speaker 2>not uh. For those who don't know what Ellen's referring to,

940
01:02:01.079 --> 01:02:06.719
<v Speaker 2>Hirsh would use all these etymologies if they sounded correctly.

941
01:02:06.760 --> 01:02:08.239
<v Speaker 2>The problem is if you look at the word good

942
01:02:08.320 --> 01:02:11.960
<v Speaker 2>rage hey, well that's all that's also the word horahh

943
01:02:12.159 --> 01:02:15.920
<v Speaker 2>is from good rache, so to like to show or

944
01:02:16.119 --> 01:02:20.599
<v Speaker 2>to to direct. It's not exact. I don't know if

945
01:02:20.639 --> 01:02:23.840
<v Speaker 2>we can find examples of the red meaning that, but

946
01:02:24.360 --> 01:02:27.440
<v Speaker 2>that's what he says. Susanna says, the Rabbinical Assembly Center

947
01:02:27.480 --> 01:02:29.559
<v Speaker 2>has a whole and you okay, I didn't know that.

948
01:02:29.639 --> 01:02:34.320
<v Speaker 2>That's the Silverman Center. Clime transit says that Burnbound transits.

949
01:02:34.360 --> 01:02:37.519
<v Speaker 2>You res must declare if it's the Rabbinical Assembly in

950
01:02:37.599 --> 01:02:41.719
<v Speaker 2>nineteen forty six, that's the Silverman Center. That's also it's speculative,

951
01:02:41.840 --> 01:02:46.039
<v Speaker 2>it's it's just I do not believe anyone knew these sources.

952
01:02:46.480 --> 01:02:48.519
<v Speaker 2>Last week when I asked you for the then that

953
01:02:48.679 --> 01:02:52.679
<v Speaker 2>sitter someone mentioned boxer be see on boxer. He came

954
01:02:52.719 --> 01:02:54.760
<v Speaker 2>out with the center that looks just like the Silverman Center.

955
01:02:55.159 --> 01:02:57.239
<v Speaker 2>I didn't. I forgot to mention it. But it's different.

956
01:02:57.239 --> 01:03:00.480
<v Speaker 2>It's been seen on a boxer us. Is there a

957
01:03:00.519 --> 01:03:03.159
<v Speaker 2>place in Tanaha drammer is observed in the break Shira

958
01:03:03.239 --> 01:03:07.280
<v Speaker 2>Shiri Matagi duo, which is currently talking to her female friends.

959
01:03:07.320 --> 01:03:12.239
<v Speaker 2>That is true, there are cases where it's not clear.

960
01:03:13.800 --> 01:03:16.280
<v Speaker 2>By Hellman points out, reclaim hershens in the class is

961
01:03:16.440 --> 01:03:20.760
<v Speaker 2>very nice. Howard says that rehearsch in German and English

962
01:03:21.320 --> 01:03:24.000
<v Speaker 2>in the original German and English does not translate gig

963
01:03:24.039 --> 01:03:27.519
<v Speaker 2>though I don't know why. Yes, Jim says. Bernbaum discusses

964
01:03:27.559 --> 01:03:32.239
<v Speaker 2>the change in the introduction, but he doesn't he coming

965
01:03:32.320 --> 01:03:34.280
<v Speaker 2>up with it on his own. In fact, if I

966
01:03:34.360 --> 01:03:39.079
<v Speaker 2>recall correctly, he first made this suggestion. And I think

967
01:03:39.079 --> 01:03:41.519
<v Speaker 2>he says it right in that introduction. There in a

968
01:03:41.639 --> 01:03:45.079
<v Speaker 2>Hebrew article he wrote in the Safer Hashan only Hude America.

969
01:03:45.519 --> 01:03:50.039
<v Speaker 2>He was Hebraist Bernbaum. His Hebrew name was Pultiel. There

970
01:03:50.119 --> 01:03:55.320
<v Speaker 2>was a reshown called Putil. Yes, not a sime overseam

971
01:03:55.519 --> 01:04:04.760
<v Speaker 2>correct as it's a sayang so it's yes, I'm still

972
01:04:04.840 --> 01:04:07.440
<v Speaker 2>yeshivsh So sometimes unless I think carefully, I I I

973
01:04:07.519 --> 01:04:10.519
<v Speaker 2>don't as as as I told you with Professor Torski.

974
01:04:10.559 --> 01:04:13.480
<v Speaker 2>It's unless it's nicked I I fall back into my

975
01:04:13.599 --> 01:04:17.840
<v Speaker 2>yeshivash Zeb says, why two shamuses on hanaga. You're not

976
01:04:17.880 --> 01:04:23.119
<v Speaker 2>supposed to get benefit from the shamas. That's why. So

977
01:04:23.199 --> 01:04:24.960
<v Speaker 2>we have a shamas, so you don't get benefit from

978
01:04:24.960 --> 01:04:27.000
<v Speaker 2>the candles. But once it's already part of it, you

979
01:04:27.079 --> 01:04:30.599
<v Speaker 2>know that. That's what seems to be the reason. The

980
01:04:30.719 --> 01:04:33.360
<v Speaker 2>Syrians do it. For a different reason. They have a

981
01:04:33.760 --> 01:04:37.480
<v Speaker 2>tradition of a like a miracle, and that's why they

982
01:04:38.639 --> 01:04:41.559
<v Speaker 2>started doing it. Someone asked me why I don't have

983
01:04:41.599 --> 01:04:44.119
<v Speaker 2>a problem saying God's name, even for without meaning the

984
01:04:44.159 --> 01:04:47.559
<v Speaker 2>full puszle. Well, I believe if it's Almo, as you

985
01:04:47.679 --> 01:04:50.519
<v Speaker 2>read half a puscle from a snoch that it's still permitted.

986
01:04:56.079 --> 01:04:58.719
<v Speaker 2>Arch pro puts it out. If I recall, no, Archbrow

987
01:04:58.760 --> 01:05:01.000
<v Speaker 2>does not put this out. This is not put out

988
01:05:01.039 --> 01:05:05.159
<v Speaker 2>by art Scray. Uh. The RCAA sitter RCAA sitter is

989
01:05:05.280 --> 01:05:08.559
<v Speaker 2>put out. They don't doesn't say who puts it out,

990
01:05:08.639 --> 01:05:11.440
<v Speaker 2>but it's it's not put out uh by arts Scroll

991
01:05:11.480 --> 01:05:14.280
<v Speaker 2>at all. It's put out, doesn't say the Toby press

992
01:05:15.039 --> 01:05:17.280
<v Speaker 2>you're thinking of the first art Scroll are the art

993
01:05:17.400 --> 01:05:19.840
<v Speaker 2>RCA the original one? That's the art scroll sitter, just

994
01:05:19.920 --> 01:05:23.159
<v Speaker 2>with a couple of sections, uh, just to call pages

995
01:05:23.239 --> 01:05:27.280
<v Speaker 2>for the uh the prayerfacet State of Israel and Saul

996
01:05:27.320 --> 01:05:30.719
<v Speaker 2>Bourman's introduction. The problem is that now art Scroll was

997
01:05:30.800 --> 01:05:34.159
<v Speaker 2>selling that sitter minus Sol Burman's introduction. What's the exact

998
01:05:34.199 --> 01:05:37.639
<v Speaker 2>same sitter and they're calling it the Artscroll Synagogue Edition

999
01:05:37.800 --> 01:05:40.000
<v Speaker 2>or something like that, which means and the page numbers

1000
01:05:40.000 --> 01:05:42.400
<v Speaker 2>are the same. So whenever your local show needs a

1001
01:05:42.440 --> 01:05:44.039
<v Speaker 2>few see Droom, you can buy it from art Scroll.

1002
01:05:44.119 --> 01:05:47.159
<v Speaker 2>It won't say the RCA. Who cares. It's it's black

1003
01:05:47.280 --> 01:05:50.400
<v Speaker 2>and it has every prayer you need, and uh, it's fine, yes,

1004
01:05:50.400 --> 01:05:54.280
<v Speaker 2>surely or client Paltiel okay, instrument's a good point. Your adea.

1005
01:05:55.159 --> 01:06:01.159
<v Speaker 2>How do we translate your radea? I guess, uh proclaim knowledge?

1006
01:06:02.360 --> 01:06:05.480
<v Speaker 2>So yeah, so thank you for pointing off. You can

1007
01:06:05.519 --> 01:06:08.800
<v Speaker 2>say you're a day, you can say, uh, you're rega

1008
01:06:08.880 --> 01:06:10.440
<v Speaker 2>do us? So why not if you can prove I

1009
01:06:10.480 --> 01:06:13.559
<v Speaker 2>think it's you say, proclaim knowledge? So that would that

1010
01:06:13.599 --> 01:06:18.840
<v Speaker 2>would make sense? I I think it works. Then you

1011
01:06:18.920 --> 01:06:22.079
<v Speaker 2>know what on the whole notes? Sorry, yoad, you do us?

1012
01:06:22.159 --> 01:06:32.519
<v Speaker 2>So where where we're off hand? No? What the tour

1013
01:06:32.719 --> 01:06:36.280
<v Speaker 2>uses it? But he doesn't explain as I recall why

1014
01:06:36.440 --> 01:06:45.519
<v Speaker 2>he uses that term anyone know offhand? Just to give

1015
01:06:45.559 --> 01:06:48.199
<v Speaker 2>a reason. Oh, no, it's in Sorry, looked it up. Okay,

1016
01:06:48.239 --> 01:06:50.960
<v Speaker 2>so that's it. Uh, pulled it up for you, yeshi

1017
01:06:51.239 --> 01:06:53.800
<v Speaker 2>twenty eight to nine. Here it is. Let me just

1018
01:06:53.920 --> 01:06:56.079
<v Speaker 2>I'll pull it up for you so you can see. Okay,

1019
01:06:56.159 --> 01:07:00.880
<v Speaker 2>we're getting somewhere today. So if we go here, uh,

1020
01:07:01.480 --> 01:07:06.519
<v Speaker 2>and this will be it I think for tonight twenty

1021
01:07:06.679 --> 01:07:11.280
<v Speaker 2>eight nine? Here here it comes from tomb, shall it me? Yo?

1022
01:07:11.559 --> 01:07:14.239
<v Speaker 2>D deya from using the word like is in hora ah?

1023
01:07:15.480 --> 01:07:19.960
<v Speaker 2>Who shall we teach knowledge? But when we say you

1024
01:07:20.079 --> 01:07:24.719
<v Speaker 2>know the whole note? Sorry, yo, reggad doesn't mean teaches greatness.

1025
01:07:25.199 --> 01:07:28.039
<v Speaker 2>It has to mean proclaim is greatness, so teach and proclaim.

1026
01:07:28.519 --> 01:07:31.559
<v Speaker 2>It's sort of uh, this the same thing.

1027
01:07:31.840 --> 01:07:31.960
<v Speaker 1>Uh.

1028
01:07:33.920 --> 01:07:36.800
<v Speaker 2>There's a passage in the mid Rush that says about

1029
01:07:36.880 --> 01:07:39.440
<v Speaker 2>like one of a thousand who come in to the

1030
01:07:39.519 --> 01:07:45.679
<v Speaker 2>bait Midrash, one goes out for hora al. So hora

1031
01:07:45.719 --> 01:07:49.800
<v Speaker 2>ah does not mean there. It doesn't mean a post sake.

1032
01:07:49.880 --> 01:07:55.400
<v Speaker 2>It means teaching, but we often use that three post sake, okay.

1033
01:07:55.400 --> 01:07:57.920
<v Speaker 2>And finally, Howard says the RCA Leader is a worthwhile

1034
01:07:58.039 --> 01:08:00.199
<v Speaker 2>purchase and learning experience. I agree with you at order

1035
01:08:00.239 --> 01:08:04.079
<v Speaker 2>to show for a few weeks and I learned from it.

1036
01:08:04.239 --> 01:08:09.000
<v Speaker 2>I read the commentary. They have interesting essays in the back,

1037
01:08:09.559 --> 01:08:11.679
<v Speaker 2>very nice. And finally, everyone says you have to cut

1038
01:08:11.800 --> 01:08:14.800
<v Speaker 2>poets a bit of slack. And with this not only

1039
01:08:14.960 --> 01:08:18.119
<v Speaker 2>in Hebrew and English as well, and in Hebrew especially,

1040
01:08:18.199 --> 01:08:21.199
<v Speaker 2>you can't ask questions on poetry why the accent is

1041
01:08:21.279 --> 01:08:23.520
<v Speaker 2>on the first syllable when it should be on the

1042
01:08:23.640 --> 01:08:27.399
<v Speaker 2>last syllable, et cetera, because things need to rhyme, and

1043
01:08:27.560 --> 01:08:31.560
<v Speaker 2>even with great figures like the Romban and others, sometimes

1044
01:08:31.840 --> 01:08:34.199
<v Speaker 2>they'll try to fix one of the things. I emailed.

1045
01:08:34.960 --> 01:08:37.439
<v Speaker 2>I mailed Rebay Mazusa about was but it seems that

1046
01:08:37.479 --> 01:08:39.600
<v Speaker 2>to run ban is using a form that appears nowhere

1047
01:08:39.640 --> 01:08:42.920
<v Speaker 2>in Tanach. That he just created a pool form of

1048
01:08:43.680 --> 01:08:48.359
<v Speaker 2>the verb usoff, but it seems to work there. So yes,

1049
01:08:48.439 --> 01:08:51.239
<v Speaker 2>you have to cut poets a bit of slack, including

1050
01:08:51.279 --> 01:08:54.680
<v Speaker 2>in Tanah. Perhaps I gave an example once in a

1051
01:08:54.760 --> 01:08:57.840
<v Speaker 2>post I did where it seems that even in Tanah

1052
01:08:57.960 --> 01:09:00.159
<v Speaker 2>you have an example where they do that. So thank

1053
01:09:00.199 --> 01:09:04.279
<v Speaker 2>you all. If if I'm wrong, motion, if that, I

1054
01:09:04.359 --> 01:09:07.840
<v Speaker 2>always was of the assumption based on sources that if

1055
01:09:07.880 --> 01:09:11.720
<v Speaker 2>it's not the complete uh pustle, if it's always, if

1056
01:09:11.760 --> 01:09:14.039
<v Speaker 2>it's a four, if it's half a pustle, you can

1057
01:09:14.079 --> 01:09:18.680
<v Speaker 2>still use Hushem's name. If I'm wrong, email me and

1058
01:09:18.800 --> 01:09:21.960
<v Speaker 2>let me know and I'll stop doing it. But I

1059
01:09:22.079 --> 01:09:24.920
<v Speaker 2>believe that that's what the post can say, that if

1060
01:09:24.960 --> 01:09:28.359
<v Speaker 2>it's a complete clause from a snacht, you're allowed to.

1061
01:09:32.039 --> 01:09:34.880
<v Speaker 1>This series was originally recorded in twenty twenty and twenty

1062
01:09:34.920 --> 01:09:37.840
<v Speaker 1>twenty one as part of an ongoing lecture series. To

1063
01:09:37.880 --> 01:09:39.800
<v Speaker 1>sign up to attend the lecture on zoom, please visit

1064
01:09:39.880 --> 01:09:42.760
<v Speaker 1>toramotion dot org. Please rate and review us in your

1065
01:09:42.800 --> 01:09:45.159
<v Speaker 1>favorite podcast app, or even better, tell a friend to

1066
01:09:45.159 --> 01:09:46.159
<v Speaker 1>give the podcast to listen