Speaker 1: Welcome to Jewish History Uncensored with Mark Shapiro. This is
Speaker 1: season sixteen, episode twenty six.
Speaker 2: It's November twenty third. Okay, it's eight thirty one, so
Speaker 2: only begin. I'll I'll respond to a few things. I
Speaker 2: try to begin the new stuff by eight forty five,
Speaker 2: so we'll see how far I get. First, I'm surprised
Speaker 2: only one of you pointed out it was over Bayla
Speaker 2: from Israel, who was a student in his youth at
Speaker 2: RJJ that that also proceeds MTJ, that it goes back
Speaker 2: to nineteen o three as an elementary school. I was
Speaker 2: we were talking about this thing Minha and Schilano, and
Speaker 2: I did notice that they have a girls program, although
Speaker 2: you don't see many pictures, maybe for seneos reasons. But
Speaker 2: regarding this and the whole issue of going off the path,
Speaker 2: first of all, I showed you the video last week
Speaker 2: ORB by Aidolstein. Eli Turko emails that it's not so
Speaker 2: simple because despite what Rabbi Aedolstein says, he says, there
Speaker 2: are organizations in Israel to deal with the Karadi will
Speaker 2: join Naha Hadi and are literally thrown out of their houses.
Speaker 2: So despite what you saw from Rabbi Aiolstein. He says
Speaker 2: that it still is a big problem there. Now, I
Speaker 2: showed you this organization Mina and Shilanu, which is by
Speaker 2: Rabbi Abadi's son, and we dealt with Rabbi Abadhi. I
Speaker 2: want to point out something else I think you'll find
Speaker 2: interesting that the father, Rabbai Abadi the post Sake, actually
Speaker 2: has a enough and we dealt with him a good
Speaker 2: deal earlier in these horses, has a good as a
Speaker 2: as a future vote that really focused maybe because he's
Speaker 2: from astartic background that focus on not Yeshiva people, but
Speaker 2: let's say the outsiders or the regular people, and has
Speaker 2: certain leniencies precisely in order to keep them in the fold,
Speaker 2: the sort of hush cuff I guess that would lead
Speaker 2: to this organization I have. There's there's a number of them,
Speaker 2: but one in particular I think you'll find interesting. And
Speaker 2: let me stop sharing and then open up again and
Speaker 2: share you another exhibition if I can get it on
Speaker 2: my screen here here it is. You should be able
Speaker 2: to see this now, okay. Rabbi a Body has a
Speaker 2: response in his book or Ysla, in which he explains
Speaker 2: how it's a big problem because people don't like to bench.
Speaker 2: And he says, for there, for instance, they and they
Speaker 2: don't like to wash because then they'll have to bench.
Speaker 2: And he says it's a problem. For example, with pizza,
Speaker 2: he will that you have to make hamotes no matter
Speaker 2: how much pizza you have. When I was in yeshiva,
Speaker 2: they told us that you have two slices, it's Mazono's
Speaker 2: three slices. It's hamosi, So you need two slices, hey,
Speaker 2: and then you can keep doing that. I have six
Speaker 2: slices if you want. But he thinks that that's a fraud.
Speaker 2: He thinks you have to make hamosi on any pizza
Speaker 2: you have any But he speaks about the fact that
Speaker 2: people don't like benching. Because they don't like benching, they
Speaker 2: won't wash on things even if they should be. So
Speaker 2: he published an a bridge bencher. The what you see there,
Speaker 2: it's you can see my picture. It's this size. But
Speaker 2: you can also get a pocket size for your wallet.
Speaker 2: I actually got them. I got got the one I
Speaker 2: have from Minachean. A friend of mine went to get
Speaker 2: it and and people use it. He says at the bottom,
Speaker 2: hear I'll enlarge it that. He says this Bert got
Speaker 2: the muzzle is based on the rock bum and the others.
Speaker 2: If it's difficult for you to say the whole mussa,
Speaker 2: you can use this even la jakila. That is, it's
Speaker 2: not like in an emergency situation if you don't have time.
Speaker 2: And he says better a little with kavana than a
Speaker 2: lot with that, not cavana. So I tell you that,
Speaker 2: and I can say that with my sons. I have
Speaker 2: them just say this, because with this it's not we
Speaker 2: say it together. It's even sometimes Friday night. I mean,
Speaker 2: you can say this every word and you can say
Speaker 2: with kavana. So maybe others would say it's not the
Speaker 2: best thing to do, but he holds it is. And
Speaker 2: when I was in flot plish ones for shabs even
Speaker 2: shabus lunch, they took this out for the benching. So
Speaker 2: but this is an example of how he has other
Speaker 2: chuva like this as well, that you know, to look
Speaker 2: out for the people, the average person, and it's hard
Speaker 2: to have covanna for the whole. I mean, let's be
Speaker 2: honest when we say benching, don't we zoom throw it
Speaker 2: off in this So that's his whole point, and you
Speaker 2: can read the chouvah on or it's not volume one
Speaker 2: that you know you have everything you need here. And
Speaker 2: if you're gonna say this with kavan versus saying the
Speaker 2: long one where you zoom through it, everyone has to
Speaker 2: know themselves obviously.
Speaker 1: Uh.
Speaker 2: The problem is that, as someone has pointed out to
Speaker 2: me a rabbi, actually, uh that if like you're at
Speaker 2: a pizza shop or something, you take this thing out,
Speaker 2: you gotta you gotta spend longer because people will think
Speaker 2: they won't know you have the abridged one, and you'll
Speaker 2: go very fast. They'll think you didn't have any real kavana.
Speaker 2: But uh so that's as I said that that relates
Speaker 2: I think you were speaking about also towards the end
Speaker 2: of the class, Rabbi Kellman. Actually before you get to
Speaker 2: Rabbi Kelman, well, well, he actually just the two things Robykelman.
Speaker 2: The first thing he was saying speaking about we call
Speaker 2: women learning tomorrow and he meant you we got into
Speaker 2: a little bit. I mentioned that perhaps with women studying
Speaker 2: we'll have new insights. Things like that, I want to
Speaker 2: show you something, which be fine to hear. I have
Speaker 2: so much stuff I want to show you here. We'll
Speaker 2: get to my art and second, okay, so you have
Speaker 2: all these institutes for women's tourist study in Israel. For
Speaker 2: the women, they're almost always called Midresshat, which it's weird
Speaker 2: because even like Lindenbaumo, which really functions as the Yeshiva,
Speaker 2: they call it me Dressia. Midelos calls itself a bait
Speaker 2: me drush. They don't call yeshiva. I don't. I'm not
Speaker 2: sure again why if they have the problem called in yeshiva.
Speaker 2: But there's jurisha yeshiva drisha in is in Israel now
Speaker 2: and you can see it says Yeshiva drisha you have
Speaker 2: all the teachers are named rabanit. We spoke about this
Speaker 2: phrase rabanit. Although you there are people if you graduate,
Speaker 2: I guess, from Mahrat or Midrashharel in Israel, you get
Speaker 2: a diploma. But the term maharit in Israel just means
Speaker 2: a woman who teaches toru. There's no actual test or anything.
Speaker 2: It's just a tourret teacher. But that's actually like the
Speaker 2: men in many ard yeshivas. If you study for a
Speaker 2: number of years, when you get married to leave yeshiva
Speaker 2: or after cod well, they give you the title rabbi. So,
Speaker 2: but you noticed that this would ever work in America.
Speaker 2: In America we're told you're not allowed to use the
Speaker 2: term And did they use the term rob undead even
Speaker 2: at the mainstream places like Glynden Bauden. This would be
Speaker 2: more on the left. So that's that's of interest. Also
Speaker 2: note that, well, first of all, they call the women
Speaker 2: kamara rebbees ra meat. That makes no sense at all.
Speaker 2: First of all, ram is not a word. Ram is
Speaker 2: an abbreviation for rash matift or roch matifta so. And
Speaker 2: second of all, even if it was a word, uh,
Speaker 2: the it ending is a diminutive. So you have cough
Speaker 2: kap eat that's or sak eat. If you say ram
Speaker 2: ram meat, then you're saying that the women rebbees are
Speaker 2: lesser than the male rebbies, which they certainly don't want
Speaker 2: to say. If anything, you would be ram rama like
Speaker 2: rov raba or something like that. But h and also
Speaker 2: notice the head of it. There's two heads. They're called roch.
Speaker 2: I guess they are ro syeshiva. But I think David
Speaker 2: Reisen could correct me. Uh. I believe the rule is
Speaker 2: today that if Sippy Liveney or anyone else shaki becomes
Speaker 2: prime minister. I think Shakid is more of a chance
Speaker 2: than live me. She would be called uh a rochat
Speaker 2: rochat memchella, rochchat yeshiva. So uh, that's of interest. Now.
Speaker 2: The other thing is that towards the end, Rabbi Kelman
Speaker 2: asked about just to let you know what he's talking about.
Speaker 2: I was speaking about and I'll speak a barn again
Speaker 2: for a minute, and he said, is that related to Uh?
Speaker 2: Here let me show you what Heilman spoke about in
Speaker 2: this book Who Will Lead Us? Uh? It's the story
Speaker 2: of five Pacific dynasties in America, and you could read
Speaker 2: here about uh the monkkatch. The chapter is called an
Speaker 2: edible challenge because if you know the issue with the
Speaker 2: monk coach, of the conflict between the father and son
Speaker 2: and b above there's a clash and Stmar, there's a
Speaker 2: clash Sotmar Somr is in the news. Obviously raeb I
Speaker 2: mentioned it just a few minutes ago. It's unbelievable, the
Speaker 2: insanity to have a wedding, secret wedding of seven thousand
Speaker 2: people and then to write about it. And but what
Speaker 2: this shows you with something I think significant that Sotmar
Speaker 2: despite all the talk about how we're in Gaulas and
Speaker 2: how we can't do anything that creates problems with the
Speaker 2: non juices correspond. I mean, they feel like they're in America.
Speaker 2: They don't feel like they're in Gaulus. Not only do
Speaker 2: they have the wedding, then ask to the fact they
Speaker 2: write about it basically to give the finger to the
Speaker 2: governor and the mayor, to show that they don't care.
Speaker 2: If that doesn't show that they feel like they are
Speaker 2: in America and they're like everyone else, they don't feel
Speaker 2: if the Hispanics and the Irish and everyone else could
Speaker 2: do what they do, that Nate can be out there
Speaker 2: and blatantly violate the government rules and say, well, we
Speaker 2: don't care. So that's that. It's amazing thing. It shows
Speaker 2: you well, even with their outer Garbon language, they still
Speaker 2: have assimilated to a certain extent. And then there's a
Speaker 2: chapter in here on Beyond and Capittion. It's called running
Speaker 2: out of Rebby's and so it's Beyond b o y An.
Speaker 2: They have a base Micro's show in the Upper West Side,
Speaker 2: and the whole story of the Beyond Your Dynasty. What
Speaker 2: happened was the son in law was Professor Breyer of Yu.
Speaker 2: They wanted to make him rebby, but he says he's
Speaker 2: not really suited to be the rebby, so it's his son.
Speaker 2: And of course when you have a situation like this,
Speaker 2: they had this in Munkach. Also they have to train
Speaker 2: the young person to be a rebby. As for let
Speaker 2: me pull this up again, I wanted to clarify something. Well,
Speaker 2: here he is. Here's a picture of Boyarin, a major,
Speaker 2: major scholar, no question about it. I wasn't actually I
Speaker 2: listened to what I said, and I wasn't so clear
Speaker 2: in one thing. So let me clarify. I think I
Speaker 2: said something like. He also offers an addition to his
Speaker 2: standard writings about early Judaism. And also he wrote something
Speaker 2: under Compton the late I guess late we shown in Spain,
Speaker 2: but I said, gayperd What do I mean by gay perspectives? Well,
Speaker 2: first of all, he edited a book called Queer Theory
Speaker 2: and the Jewish Question, and he has an essay in there.
Speaker 2: But he wrote a book called Unheroic Conduct, The Rise
Speaker 2: of Heterosexuality in the Invention of a Jewish Man. And
Speaker 2: what his argument is that, well, what does he say?
Speaker 2: He offers an alternative to the prevailing Euro American were
Speaker 2: your patriarch model of masculinity, and recovers the Jewish ideal
Speaker 2: of the gentle, receptive male, and his point basically is
Speaker 2: that what heterosexuality models as masculine, we don't have that
Speaker 2: in the Jewish tradition. On the contrary, the effeminatest man,
Speaker 2: the studious person, that's the auto and all this and
Speaker 2: Bali that was the mok that's how Jews were. But
Speaker 2: from a Fook's perspective, that's because we are thrown into
Speaker 2: the gullists and now it's time to return. We we
Speaker 2: can have an army. We're supposed to be strong. But
Speaker 2: Ballarn's hope point is that like in a premascionic society,
Speaker 2: we're supposed to be weak. We're supposed to be studious.
Speaker 2: We're supposed to and that's that that's what we're supposed
Speaker 2: to be. That's uh passive gentility. As he in one
Speaker 2: of the reviews of this book, it it mentions that
Speaker 2: Bore and contends that the Zionists fight against popular antisemitic
Speaker 2: characterizations included an aggressive heterosexualizing agenda that sought to sever
Speaker 2: the legitizing jewishness, effeminacy and ultimately homosexuality, et cetera, et cetera.
Speaker 2: So you can read off that if you're at all interested.
Speaker 2: And finally, we have two more minutes. I want to
Speaker 2: get back to if you recall everyone I raised the question.
Speaker 2: We spoke a few questions ago, more than a few
Speaker 2: about this Braha the Becos colonname where it says coach
Speaker 2: of hostineso a'morala hen and I mentioned that yoda abda
Speaker 2: in Italy. He explained that word i'm more. Why do
Speaker 2: we say in the Berco's coeneme to bless ava, to
Speaker 2: bless the Jews with love? And he said, because the
Speaker 2: word i'm more in French, it's a more in Italian
Speaker 2: i'm more. Then because he wasn't he was mal like
Speaker 2: joking and saying that's where it comes from. But there
Speaker 2: is something more to say about this well. First of all,
Speaker 2: in in the Zoar, it says this is quoted in
Speaker 2: the Mission of Burra, that if the coing does not
Speaker 2: love his congregation or is not loved by them, he's
Speaker 2: not permitted to do bercross coedine. That's in the Zmar.
Speaker 2: Second of all, reby Melo Dad from Hong Kong, who
Speaker 2: we mentioned coincidentally and is Safer volume one, Simon your Dog,
Speaker 2: and he goes into a great deal about this. In fact,
Speaker 2: he even talks about the issue. Let's say the community
Speaker 2: hates the co ain for good reason. Is he allowed
Speaker 2: them to do Berkers cohening, We understand if you hate
Speaker 2: the coin for seeing us clean them. But let's say
Speaker 2: you have reasoned to Hayden, Let's say he's a moser
Speaker 2: or something. And then he he discusses this on page
Speaker 2: one seventy six and one final issue about Amor Amore.
Speaker 2: As I'm looking, I can't help five bezuply that's some water.
Speaker 2: So you see, Amori. We all know it's it's a
Speaker 2: big deal. And yet I think you'll be shocked by
Speaker 2: what I'm going to show you now, which I have
Speaker 2: to give credit to shim On Steinman's for my friend
Speaker 2: of mine who called my attention to it. Here, you
Speaker 2: have a Safer by uh rafl Emanuel Hi Ricci. They
Speaker 2: pronounce it he be Riki. I think in Italian they
Speaker 2: say Ricci. He wrote capitalistic works, other works. He's unfortunately
Speaker 2: somewhat unusual in that before the ear of the Holocaust
Speaker 2: and Jaminitsky and not speaking leaving aside the halo ofpus Kaminiski.
Speaker 2: He was murdered in Italy. We don't have that many
Speaker 2: Godoli who are actually murdered. But in his sparring he
Speaker 2: has rhymes, riddles, and he has a riddle. Now if
Speaker 2: you're wondering what's going on, a whole riddle about uh
Speaker 2: love about d Amar. And this, by the way, is an
Speaker 2: example of amor man and wife. You think that's strangeness, say,
Speaker 2: for I can tell you lots of strange things. And
Speaker 2: actually this is derived from the Gamur in Sanhedrin seven eight.
Speaker 2: This is what it says in the Gamara when one
Speaker 2: of the marines says, when love between my wife and
Speaker 2: myself was strong, we could have made our bed on
Speaker 2: a sword blade. Now that our love has grown weak,
Speaker 2: a bed of sixty cubits is not large enough for us.
Speaker 2: So there you have the sword. And if you read
Speaker 2: this you can For example, he says hein he at
Speaker 2: lake for Toka Maayan. You know you have to figure
Speaker 2: it out. It's like fire burning in water. All the posing,
Speaker 2: all the sinners, uh do it in uh do a
Speaker 2: hidden at the bottom. Oh yes, I can. I am
Speaker 2: a hious person. Won't do it, the whole thing, whole description.
Speaker 2: It's a riddle. And then you have the the pay
Speaker 2: rush and he explains that it all goes back to amor. Well,
Speaker 2: everything he describes up there is amor and above he
Speaker 2: actually says, he says, uh hain he bahar hamore below
Speaker 2: are battera betters. I'm sure it should well. He interprets
Speaker 2: the word how more, how more as on a more love,
Speaker 2: and then he tells you, uh, don't think it's strange. Hey,
Speaker 2: shown romy He's saying, this isn't in Latin. U no, no,
Speaker 2: why don't not sorry, don't be He's trying it strange
Speaker 2: that I'm interpreting a romance word. Let's a French, Italian
Speaker 2: and Hebrew. He goes, why because hey, Roman kodesh, we
Speaker 2: know that Latin is in Russian a Kodash. Why because
Speaker 2: there's a mid dress that says the dallard was shownasona
Speaker 2: Kodish bar tower. Every r V R M roby there's
Speaker 2: a mid dresser that says that the tora was given,
Speaker 2: which means it can be interpreted in accordance with these languages.
Speaker 2: With Latin, with Arabic, Uh, with Arabaic, and if he
Speaker 2: Hebrew obviously, so uh, I don't know what to make
Speaker 2: of that, how to understand that mid rush exactly? I
Speaker 2: think it's unlostly understood literally, But that's so, that's what
Speaker 2: he says. So uh. Remember Amar or Amar in French,
Speaker 2: it's Somemore right in Italian's Amore. That's Dean Mark and
Speaker 2: his real name is not Dean Martin. He has a
Speaker 2: good Italian name. We now turn to the safe. We're
Speaker 2: in the new section here Simon Cook, one hundred Kikusulfame,
Speaker 2: page two twenty three. And before we begin, I have
Speaker 2: to take you back to the screen because we have
Speaker 2: to look at something important here. What is that? Let's
Speaker 2: see where is it? The Ten Commandments. Before we understand
Speaker 2: what we're going to be looking at the next juvo,
Speaker 2: we have to look, for instance, at the ten Commandments.
Speaker 2: And the ten Commandments are a problem. Let's speak about Shimosa.
Speaker 2: Now I'm not in the Varti because first of all, well,
Speaker 2: just even before we start, you read this, it doesn't
Speaker 2: say anything about ten right here, and if you look
Speaker 2: at it, you count it, you get to a lot
Speaker 2: more than ten. On the other hand, later in Chamos
Speaker 2: and a few other places as well, it says, so
Speaker 2: where is it here? This is in Perk right at
Speaker 2: the end Peric thirty four. Yes, and so passer It
Speaker 2: says that A sarah hudsvaren that he wrote the tablets,
Speaker 2: the tables with ten words, okay, not mits, vote, not commandments.
Speaker 2: Ten words. Later on we'll get to this varien what
Speaker 2: that means. So let's get back to this then. So
Speaker 2: we know there's ten, the question is which ten? What
Speaker 2: are the ten? Now? All many of our souls have
Speaker 2: the ten commandments listed. They have them on the top
Speaker 2: of the aran kodas. Often they're they have like on
Speaker 2: the top the circular, which is not traditionally Jewish. That's
Speaker 2: that comes from art. There's no reason to assume they're
Speaker 2: like that. However, if you go to most synagogues, the
Speaker 2: first midst so they'll have is an nohri, I'm the
Speaker 2: lords of God who brought you out of Egypt. You
Speaker 2: shall have no other guys besides me. Is that a commandment?
Speaker 2: And then the second one is loll yellaha. I think
Speaker 2: it's usually has lo yellaha, don't have any other God?
Speaker 2: So what about and then the third one would be
Speaker 2: I think the third one is a lusi sage shov,
Speaker 2: don't take the name of God in vain. So what
Speaker 2: about the graven image that's not including the ten commandments?
Speaker 2: And uh? And what does that mean? Ten commandments sir? Ten? Uh?
Speaker 2: What about uh? If I can show you fifteen here,
Speaker 2: So that's the first thing to bear in mind. Second,
Speaker 2: I will show you something. If you look here in
Speaker 2: the you see right here in the towery here you
Speaker 2: have the same or the pays. That's how the Master
Speaker 2: Reads divided it. So let's see here the first one.
Speaker 2: They included all of this, and don't make a graven image,
Speaker 2: don't have other gods, don't boud out to them. That's one.
Speaker 2: Two is uh, don't take the name of the Lord
Speaker 2: in vain. Three is zahar schabas, four is kave de saviga.
Speaker 2: Five is don't murder, six, don't commit adultery, seven, don't steal,
Speaker 2: eight h false witness, nine, don't cove at your neighbor's house,
Speaker 2: and ten don't covet your neighbor's wife. So the Master
Speaker 2: Eats actually had it different, not only than the way
Speaker 2: we have it in all our shols, they had a
Speaker 2: different than Jewish generally we assume Jewish tradition. Again, what
Speaker 2: does that mean anyway? Uh, if they're all separate commandments,
Speaker 2: how do you what's the divisions? But let's see that assigned.
Speaker 2: Notice incidentally, I said now shal not murder. That's how
Speaker 2: this translation has. I think it's a JPS. All all
Speaker 2: the new translations today have thou shalt not murder, even
Speaker 2: though the King James has thou shalt not killed. But uh,
Speaker 2: the reason they all have today shaw murder is because
Speaker 2: it's not du sha kill kill. First of all, kill
Speaker 2: refers to animals. You kill animals. And second of all,
Speaker 2: there's plenty of places in the Terror that describes the
Speaker 2: death penalty and war and that's killing. But murder, that's
Speaker 2: the issue. Murder is unwellful killing. So that's the proper translation.
Speaker 2: Now in terms of the ten commandments here, I'm hoding
Speaker 2: to say for Arino here and if you looking to say,
Speaker 2: for a femos in this party, you can count like
Speaker 2: he counts like fifteen minutes fold here. Mits for number
Speaker 2: one is to believe in God mitster. Number two is
Speaker 2: to not make any idols. Mits. The number three is
Speaker 2: to not to bow down to idolatry. Midster number four
Speaker 2: is not to worship idols in the way they're supposed
Speaker 2: to be worshiped. The second more than one way. So
Speaker 2: we already see there's an issue. There's a problem with this,
Speaker 2: But what I'm gonna focus on is not that that's
Speaker 2: of interest in of itself. Incidentally, as I recall the
Speaker 2: Babylonian tradition, they divide the puking differently. They divide the psuking.
Speaker 2: Every commandment or every word is a pussuk. So when
Speaker 2: you get to the short ones etctera, each one of
Speaker 2: them is a pussock. And uh, and the the first
Speaker 2: what demestrates here include as one commandment that's one super
Speaker 2: long pussock. But that's not the way we have Anni
Speaker 2: Tiberian tradition. Okay, But what the first commandment that the
Speaker 2: has is, I'm the words your God? What kind of what?
Speaker 2: What kind of commandment is that? And where did he
Speaker 2: get that from? He got it from the rombo. If
Speaker 2: you look in the Rambaum, the safer Amidstos, the very
Speaker 2: first safer amids Us in the standard translation has it.
Speaker 2: That's this. The first commandment is the c. V Amin
Speaker 2: Albums commands us to believe in Esus of God. The
Speaker 2: problem is is there's a logical problem here though, and
Speaker 2: this is pointed out by Hastai Kristnos, who I only
Speaker 2: had this translation. How can you have a commandment to
Speaker 2: believe in God? Who's the commander? You can't have a
Speaker 2: commandment unless you already have a commander. So you're gonna say,
Speaker 2: there's a commandment to believe in God. But if I
Speaker 2: don't believe in God, then who's commanding? So there's a
Speaker 2: logical discrepancy here, a logical problem that you need to
Speaker 2: have something basic, the belief in God, that stands above it,
Speaker 2: before you can have any commandments. However, it does appear
Speaker 2: that this is a mistake in translation, Oh they believe
Speaker 2: in believe? Why do I say this? Well, first of all,
Speaker 2: even before getting into the translation itself, if you look
Speaker 2: in the missionata, and this has pointed out for exaance,
Speaker 2: for instance by the reclining Heller in the addition to say,
Speaker 2: for amidst post, I'm holding. If you look in the
Speaker 2: miss when the robum speaks about the commandments, he says,
Speaker 2: what does he say? Both in the when he lists
Speaker 2: the commandments. And when he has an amission too, he says,
Speaker 2: the Mitsa is Laida to know. So in the Sam
Speaker 2: says believe in the mission tourer, he says, to know.
Speaker 2: So what's the difference. So what's what's going on here? Well,
Speaker 2: the the say for the most the say for a
Speaker 2: myz post is written in Arabic, and the word he
Speaker 2: uses is an Arabic word. And here's the word. You
Speaker 2: can see it here. It's a cond So what is
Speaker 2: the word? It's a cod mean. That's what we're going
Speaker 2: to be dealing with here. One. What it doesn't mean
Speaker 2: is just belief, just stom belief. It's there's a there's
Speaker 2: a a piece in Reshach alvi Ezri in which he
Speaker 2: quotes your Heimslivach as your high I am saying that
Speaker 2: the difference in knowledge and belief is knowledge is what
Speaker 2: you know or can prove, and belief is anything that
Speaker 2: you can't prove or can't have real knowledge of. That's belief.
Speaker 2: So you can't really believe in God you can't prove
Speaker 2: or no, really, you just have to accept God's existence.
Speaker 2: That's actually it's a very nice shots, but it's the
Speaker 2: exact opposite. Of what the Rambamb really holds. So as
Speaker 2: background for what we just said, now let me introduce
Speaker 2: the next the first letter here, the letter we're going
Speaker 2: to deal with here. And incidentally, how do we know
Speaker 2: that has to be counted? Maybe the Rambam why would
Speaker 2: he count it at all? Just leave it off. Well,
Speaker 2: there's a famous kimora in macOS that says the Gamatri
Speaker 2: of the word Torah is six eleven. And then there's
Speaker 2: two other misfolk the first one there and well, yeah,
Speaker 2: and don't any other gods. So we see that Gomara
Speaker 2: already includes the question is what type of myts it is?
Speaker 2: So number one hundred is written the question. The answer
Speaker 2: comes from this great Rabbi Rijose Ravo. We had three
Speaker 2: classes on tour in motion. You can listen to on him.
Speaker 2: Unbelievably important, not just scholar, academic sky or posts sake.
Speaker 2: I'm based in Agodo, enormously prolific translator of the Rambam's
Speaker 2: works from Arabic, with Sadiego and the Kuzari, many other works.
Speaker 2: In fact, there was Duetrov Kafe that there was a
Speaker 2: revolution in the study of the Rambam. People really didn't
Speaker 2: study his comment darying the mission because the translations are
Speaker 2: not very good. When he published his edition here's his edition,
Speaker 2: then it became standard. Every base Matris has of Kafa's translation.
Speaker 2: So really he really began a whole approach to how
Speaker 2: to look at the Rumbo. The problem was in his
Speaker 2: and I wrote to him. I wrote to him twice
Speaker 2: and I only got a reply once. And when I've
Speaker 2: told people in his circle, they're not surprising. The other
Speaker 2: time I wrote to him was about Kaboa, because he
Speaker 2: comes from that anti Kabalistic school, the Darta Eve. We've
Speaker 2: spoken about that. He didn't reply to me. Apparently he
Speaker 2: would only speak to people about this who were close students.
Speaker 2: But one of his close students, incidentally, he was Professor
Speaker 2: Spielanger Langerman of Bari Laud, who's an expert in Arabic,
Speaker 2: comes from Boston, but he's an expert. He was in
Speaker 2: a student of his go to a shierim every week
Speaker 2: for many, many many years. I think he even completed
Speaker 2: with them Marvukim three times because he gave shier Mornev
Speaker 2: and the rumbam and mission tour and other things. Uh
Speaker 2: hey man, his granddaughter made a movie about his life,
Speaker 2: and his wife is and him. Here's a picture of
Speaker 2: his wife you can see down here. They're the only
Speaker 2: couple that each received the prostceral. And that's by the way,
Speaker 2: rats Russi, who's the he's a successor of the the
Speaker 2: this this group the dardaim of of Yemen, although he's
Speaker 2: not such a Dardai. But uh, my Martani, well the
Speaker 2: my my daughter's mother in law comes from she's he's
Speaker 2: her rabbi. She comes from Karat, and that's a rabbi Russi.
Speaker 2: But getting back to rabbi, the problem is that although
Speaker 2: Robert Ka makes a big deal about this point that
Speaker 2: it does not mean believe, because you can people believe,
Speaker 2: just believe on faith. Uh that's not what If you
Speaker 2: look in the very first note of in the in
Speaker 2: the say for Amidstvos of RAKAFX edition, he translates it
Speaker 2: that this is the command that we're commanded to know God.
Speaker 2: And it is note he says, the word is a takkad.
Speaker 2: And I've pointed out many times that it's not correct
Speaker 2: to translate it as belief but knowledge. And then it
Speaker 2: excites the rambamb In in the Mission Tour and the
Speaker 2: minion amtzvos name. He says where the rambamb explained that
Speaker 2: what the what the meaning of belief of of it
Speaker 2: takat is and then also of sad and sad and
Speaker 2: we note the dayot the word day out there is
Speaker 2: a translation of it takan because remember Kafa Helsa explains it.
Speaker 2: Because the whole point of the rombomb is you're not
Speaker 2: just supposed to believe in God on faith. You're not
Speaker 2: just supposed to say, well, I believe because my father
Speaker 2: told me, and that there's all. You're supposed to know God.
Speaker 2: What does it mean to know God? We can't know
Speaker 2: God in his essence, but we can know God through
Speaker 2: his actions. We can know God. We can understand the
Speaker 2: properties of God, that is, God doesn't have emotions, and
Speaker 2: God has anger, and God doesn't have anger, and that
Speaker 2: God controls the world. We can learn about science and
Speaker 2: things like that. So we're so there's even proofs the
Speaker 2: Robum speaks of. There's proofs, not just a realm. The
Speaker 2: other medievals that are maybe not they're not like mathematical proofs,
Speaker 2: but they can lead you in a direction that you
Speaker 2: have reason to believe in the existence of a deity.
Speaker 2: So her Catholics point is that in munak can mean uh,
Speaker 2: just believe, you believe because you were told a lot
Speaker 2: of people believe. I work at Catholic University. They believe
Speaker 2: in the Trinity. Why do they believe in the Trinity?
Speaker 2: Was the Trinity ever proven? Is there anything? No? No,
Speaker 2: they believe. Tratullian said, believe because it's absurd, right, no
Speaker 2: one could come up with such a strange idea, so
Speaker 2: unless it was true, So they believe. They believe on faith.
Speaker 2: The existential leap of faith the Rambam has is totally
Speaker 2: opposed to this that you have to You're supposed to
Speaker 2: study and gain knowledge. I'm not talking about ashata type
Speaker 2: of belief in the Torah, that sort of thing. We're
Speaker 2: talking about belief in God. The problem is, even though
Speaker 2: Rabbi kaf expounds on this and it is eloquent on it,
Speaker 2: I found that if you look in the introduction to
Speaker 2: if you look in the his translation of the Rambam's
Speaker 2: commentary on the Mishnah, if you look at the the
Speaker 2: thirteen principles, which he doesn't call any kareem in this translation.
Speaker 2: He translates them as you sold you sold Shaney in
Speaker 2: a few different places, and he doesn't translate it as
Speaker 2: they so for example, yasoda shi the seventh principle Moshrabin,
Speaker 2: who should na mean? And this is to believe that
Speaker 2: he's the the father, the father of Old Navie. Also
Speaker 2: in the issoda Shmini turni shamai, who should not mean
Speaker 2: Chakoll torezon in sin be Daniel that we have to
Speaker 2: believe in Old the tour. And also at the end
Speaker 2: he said he refers to Muna. The problem is, if
Speaker 2: you look at the Arabic drama uses the word at TAKaD.
Speaker 2: How is it thebak kaff who makes such a big
Speaker 2: deal about translating it's God as knowledge that he himself
Speaker 2: translated these as a muna. He writes to me, as
Speaker 2: hummost you are correct. In other words, he was so
Speaker 2: busy in his translation, and uh, this slipped even though
Speaker 2: generally he got it right. And this had slipped, and
Speaker 2: he said this, this is how it's corrected in my version.
Speaker 2: They recently published with Kafer's notes on the side of
Speaker 2: his copy of the his translation, and you can find
Speaker 2: what he tells me here. You can find it printed
Speaker 2: among his corrections what it should say is the seventh
Speaker 2: The is the seventh principle Mosbinu who shai da, and
Speaker 2: that's what we should know. And the issodha shamani who
Speaker 2: sha da. And it gives another example of this point
Speaker 2: being that this is in the over here I found
Speaker 2: this explanation of it to God. They do point out
Speaker 2: something that's correct that they don't like the word to know,
Speaker 2: because you can quote know things in your own mind
Speaker 2: which are false. In other words, it's a cod can
Speaker 2: mean feel strongly about something that is have a strong
Speaker 2: belief based on reasoning. That's what it TAKaD means to
Speaker 2: have a not a nunab, but to have a strong
Speaker 2: belief based on reasoning. But it could be mistaken reasoning.
Speaker 2: And therefore point out that the translation even of daya
Speaker 2: thereafar has is not such a good translation they gave it.
Speaker 2: They give a different option that it should be. Where
Speaker 2: does it say here leo to the day that is
Speaker 2: to be of the viewpoint or the the you hear
Speaker 2: translate that to be of the knowledge the opinion. But
Speaker 2: however way you look at it, the understanding is we
Speaker 2: should know that for the Rombum principles of faith are
Speaker 2: not faith. They're not principles of faith. They're principles of
Speaker 2: intellectual attainment, I guess you could say, or intellectual conclusions.
Speaker 2: That's the best way to put it. They're not principles
Speaker 2: of faith because faith is often as I said, blind faith,
Speaker 2: existential faith, faith because whatever, that's what I was told. No, No,
Speaker 2: their principles of intellectual conviction. You were supposed to study
Speaker 2: these things and see the reasons why they make sense.
Speaker 2: This is against the whole Asidic idea of a munatsmima
Speaker 2: of simple faith, of not merchkar, not investigation. That's the
Speaker 2: first thing to bear in mind. We've seen with Rai Kaffa,
Speaker 2: and also the fact that once again one of the
Speaker 2: greatest stages of our time would and you're gonna hear
Speaker 2: about him on Thursday from Rabbi Ziviatovsky because Rabbi Ka,
Speaker 2: who's also a show uh, he's one of the people
Speaker 2: who preserve the tradition of the pheasant, and I believe
Speaker 2: that Rabbi gives Hivotask will show you a picture of
Speaker 2: them shafting the pheasant with Rabi Ka observing there and
Speaker 2: the special letter of aikafak throat so very very important.
Speaker 2: The next letter deals with the same issue. Incidentally, if
Speaker 2: you're in the first printing, there was a mistake the
Speaker 2: print a typo uh. For the heading of the first one.
Speaker 2: They put the tough in the cook backwards. It's a katad,
Speaker 2: but it's we fixed it for the second printing. The
Speaker 2: second letter, on the very same topick is sent to
Speaker 2: this man Rivitsak shehay Rot. For a long time, I
Speaker 2: didn't know have his name if it was she Lot
Speaker 2: or shay Loot some of from Malaya. Dumi told me
Speaker 2: he was she Lock. I always wrote shay Lot, and
Speaker 2: then I changed the shee Lot. But then I finally
Speaker 2: got into a correspondence with him and he told me
Speaker 2: it's she Lot. In fact, my daughter just last week
Speaker 2: because they finally let them out to leave the building,
Speaker 2: personally delivered the book to him. Who is Roff shay
Speaker 2: Lot rouffs Saylock. First of all, as I said, he's
Speaker 2: one of the most unique and great figures. And you
Speaker 2: haven't heard of him yet. You'll hear him now because
Speaker 2: you've heard of many people who don't come near him.
Speaker 2: He is one of the owning of our day, one
Speaker 2: of the unique people. He's heat together with Rabbi Sabato
Speaker 2: founded the yeshiva and Malia Domino, and they wanted a
Speaker 2: real talmudic lamdun. So they brought in Rabbi Rabinovich and
Speaker 2: they gave him the yeshiva to run. Now that he's
Speaker 2: pay away, so they are roseshiva again, but they gave
Speaker 2: him it to run. You have a parallel with Amtel
Speaker 2: did am Tal. He started the yeshiva, but he brought
Speaker 2: a Revuklstein and a center of Lulstein. You're greater than
Speaker 2: I am. You run the Yeshiva and I'll just be
Speaker 2: a rebbe and Revutnstein refused to do that, and they
Speaker 2: remained co rebby co rushia Yeshiva. But I mean, this
Speaker 2: is like to just to create a yeshiva and to
Speaker 2: willingly give it to someone else. We're dealing with amazing people.
Speaker 2: In fact, Rashi la Chelat doesn't take any money for
Speaker 2: teaching at the yeshiva. Released he didn't for all these years.
Speaker 2: Maybe now as a rosheshiva because he has an administrative work,
Speaker 2: but it was a rebby. He never took money. Instead,
Speaker 2: he worked also as the librarian because he follows the
Speaker 2: rambo I even saw an article as I was, I
Speaker 2: was looking at the pictures. You see him here. Obviously
Speaker 2: he goes on the Temple mount. But the article is
Speaker 2: you have an article here that he won this prize
Speaker 2: on one of his books, and it's a money prize.
Speaker 2: But since he doesn't take money for tongra, he put
Speaker 2: a sign up in the Aeshieva that the money now
Speaker 2: subsidizes the book. Anyone now could take the book for free.
Speaker 2: He's written many, many books. If he comes from a
Speaker 2: German Orthodox background, I believe it's German. Here's an article
Speaker 2: on him. Yeah, Green spands his name. I don't know
Speaker 2: if I think it's I think his father. He told
Speaker 2: me his father was a student of this three d Ash.
Speaker 2: But he he's Ashkenazi, but he taught himself Arabic. Yes,
Speaker 2: it was in the army, I mean everything we weren't
Speaker 2: in Krov in other places. And in addition to all
Speaker 2: of his writings, i'll show you some of the list
Speaker 2: of some of them. One of his works will stand
Speaker 2: a test of time, and two hundred years are going
Speaker 2: to be see in this book. I'll stop the share
Speaker 2: for a minute. The Yellow Book, he retranslated the letters
Speaker 2: of the rumble from the Arabic and also published all
Speaker 2: the letters around Bam the with his with his notes.
Speaker 2: I mean this is the it's this achievement which he did,
Speaker 2: which was published years ago nineteen eighty eight. If this
Speaker 2: is all he did, it would be an incredible achievement.
Speaker 2: We look at all the other things he's written as
Speaker 2: a list here on his Wikipedia page. He wrote bibliographical
Speaker 2: books and shown him in Akroni. He published this book
Speaker 2: the Tara Social of Gadalia, of Gadalia Nadal Nadel, picture
Speaker 2: of let me give you a picture of Rev. Gadalia Nadal.
Speaker 2: I thought I had a picture of Gadalia Nadal, student
Speaker 2: of uh Talman Movak of the Rabbi Chayat, started going
Speaker 2: to a sharing and put out this work The Social
Speaker 2: of Gadalia the top one of the top students of
Speaker 2: the Hasani has. His approach was he totally accepted evolution.
Speaker 2: He has all sorts of unusual ideas and you find
Speaker 2: it here. What else did Rabbi Shelock publish? He translated
Speaker 2: the He wrote a book between the kuz He wrotal
Speaker 2: Munich works bet also between the Kuzari and the Rambam
Speaker 2: books on on Issus and Rafool and hohah. He just
Speaker 2: came out this book showing the connection and ideas between
Speaker 2: Hasidic masters and Cook. And he also published them to
Speaker 2: the Rambo retranslated from Arabic, a new edition of the Rambom.
Speaker 2: On others, he published the missionar Towe Route he calls
Speaker 2: it ram which uh you know the proper uh. Based
Speaker 2: on manuscripts, he published the Kuzari et cetera, et cetera,
Speaker 2: and a new translation. What it doesn't mention here, Hey,
Speaker 2: he doesn't mention it here.
Speaker 3: Is he's responsible for this work, the Schmona Katzi, which
Speaker 3: launched a revolution in the study of Roff Cook when
Speaker 3: this came out around the year two thousand, the Eight
Speaker 3: Notebooks of Roff Cook. For the first time, we can
Speaker 3: see what Roff Cook really said without going through the gatekeepers,
Speaker 3: namely his son and the Nuzier and Rov Carlopa in
Speaker 3: his in raf Cook's own words, all everything about Roff
Speaker 3: Cook before it's censored.
Speaker 2: You see it in the Schmona Kutzi. And that's uh.
Speaker 2: He's not mentioned anywhere, but he's he's responsible for Okay.
Speaker 2: So I turned to Rabbi shay Lot with the same
Speaker 2: question because a Lot he uses the word monah, he
Speaker 2: doesn't have a problem using it. So what about Rabbi
Speaker 2: Kaslack's point of Saylot's an expert in Arabic, so he
Speaker 2: writes to me as problems. I think it's an important
Speaker 2: letter because he explains it. He says, you can write
Speaker 2: as a translation either laha min to believe or to
Speaker 2: to think, or or to hold a position asu emit.
Speaker 2: It doesn't matter, he says, the why because the eger
Speaker 2: who the main thing is According to the Rahmbam, there's
Speaker 2: no difference between them. Because even according to the Rhumbam,
Speaker 2: when the Rambamb uses the word mahamm and he brings
Speaker 2: a proof in from one of the Rambam's letters that
Speaker 2: also is only refers to a view that you have
Speaker 2: because of a sound reason, something which you've shown the
Speaker 2: truth to yourself. Mahaman, he says, from the show rush
Speaker 2: of the word amain, which comes from the root of emmet.
Speaker 2: And he says, that's where you get the word like
Speaker 2: ahmita or amiteka. It's the why does it have a
Speaker 2: decade because the nun dropped off, And how do you
Speaker 2: prove it to yourself? How do you establish this truth
Speaker 2: in your mind? Wherebi Shailat says, either by by logical
Speaker 2: proof or with your hush or with you the tradition
Speaker 2: from the prophets or the wise men. That's what the
Speaker 2: Rumum says in the letter on astrology. All of them
Speaker 2: are called and Muna, and you can call them day up.
Speaker 2: But his point is that and ever he says, it's
Speaker 2: not surprised that you've been t bone. He translates it
Speaker 2: as ah mean and then and he cites he refers
Speaker 2: me to something he wrote in his edition of the
Speaker 2: Rumums Letters where he says he doesn't know why y
Speaker 2: Kafe is so on constantly making this point that it
Speaker 2: doesn't mean to believe, because even for the Rumbum, belief
Speaker 2: is not what we think of his belief. It's not
Speaker 2: simply like I told Jrgheim said anything anything that you
Speaker 2: just have to believe on faith. That's believe. Everything else
Speaker 2: is knowledge. No, even for the Rumbum, the word and
Speaker 2: Munah is only something which you can have good reasons
Speaker 2: to believe. It's not a mathematical proof, but good reasons.
Speaker 2: And anything that you say you believe, but you only
Speaker 2: believe on blind faith. That's not belief. The Mum in
Speaker 2: the Morn of Vukan explains what it means. It's a god,
Speaker 2: it's not it's it's just a fantasy, it's something, it's
Speaker 2: just words. Because if you don't have a reason to
Speaker 2: explain it, then now we granted for the masses, they're
Speaker 2: at a very low level. The roum Bums speaks about
Speaker 2: in the Mare of Ouchim. I think it's the book
Speaker 2: one chapter thirty six, yeah, thirty six or thirty five,
Speaker 2: that the masses they can't prove or understand how we
Speaker 2: know that God doesn't have a physical form, so they
Speaker 2: have to take it on faith. But the masses don't
Speaker 2: have true belief anyway. They never have true belief. They're
Speaker 2: supposed to move beyond that, but there's no simple belief
Speaker 2: on faith if you for the people the Rumbum's referring
Speaker 2: to at the at the level, everything needs to be
Speaker 2: belief through knowledge. So for all these years I was
Speaker 2: always pointing out that you know, it's the word daya,
Speaker 2: it's not a munah. But now based upon they'll say
Speaker 2: it is munah. You could translate the first midst of
Speaker 2: a munah. But it's not just a blind faith of
Speaker 2: that sort. And therefore the criscos is critique how the
Speaker 2: rumbumb could count a muna belief in God as a commandment,
Speaker 2: because who's the commander or no, because it's not simple
Speaker 2: belief in God. It's establishing in your mind that there
Speaker 2: is a there's reasons to believe in a deity. You
Speaker 2: can believe. You can just have faith there's a deity,
Speaker 2: but yours act to go more than that. All of
Speaker 2: us are obligated. I mean, Lookdatara the Ramam explains what
Speaker 2: everyone has to do to learn about to give us
Speaker 2: knowledge of the deity as much as we can, and
Speaker 2: in the mart of Ukimi he explains this to what
Speaker 2: he calls the negative theology, that we can't really say
Speaker 2: anything positive about God, but we can say negative things.
Speaker 2: So I guess it's a dispute between rafshe Lat and
Speaker 2: on the best way to translate it. But it's not
Speaker 2: the only dispute. They've had other disputes as well. Okay,
Speaker 2: we have time for one more, and that's Simon Cookba's
Speaker 2: page two twenty four, And here we move to someone
Speaker 2: that we're going to see a lot about in the
Speaker 2: coming weeks, because there's like twenty five letters from him,
Speaker 2: and this is the man that I believe is unique
Speaker 2: among Torrest scholars. Today Althought is also unique, and this
Speaker 2: is uh revmey or Mazus. I'm not going to get
Speaker 2: into the politics the Ahad party Laishi. We will get
Speaker 2: into that later because I have a letter here he
Speaker 2: wrote me which deals with his political failure, which is
Speaker 2: good in the end, because when a rabbi is getting politics,
Speaker 2: it creates all sorts of problems and they don't have
Speaker 2: time to do their writings. Rabbi Mazous born in Tunis,
Speaker 2: came to Israel when his father was killed in nineteen
Speaker 2: seventy one by a Palestinian Paris. His father was one
Speaker 2: of the leading rabbis in Tunis, started a small yeshiva
Speaker 2: to carry on the Tunisian way of learning, special way
Speaker 2: of earning gamara and rashi, but also learning shi, raised Fahad,
Speaker 2: the song poetry and Dick Took and the medieval commentators
Speaker 2: as a whole tradition. Here. He didn't publish much other
Speaker 2: than journal articles till about ten years ago, and starting
Speaker 2: ten years ago everything exploded and every year he's published
Speaker 2: a number of a number of works. His commentary to
Speaker 2: big two volume commentary on Hummish, anyone was interested in
Speaker 2: Trump and Dick took and commentaries on Gamara, articles, his
Speaker 2: weekly Torah and what do I call it? These newsletters
Speaker 2: that come out, it's very different. If you look at him,
Speaker 2: it's like Josef's newsletter. It's just on only ha with Ramazusa,
Speaker 2: it's everything. There's no other I know there's hundreds of
Speaker 2: these newsletters, but if you want to read one, that's
Speaker 2: that's a really interesting one. So quite a unique. Around
Speaker 2: thirty years ago I started corresponding with them. I mentioned
Speaker 2: a little bit in the introduction. I'm the one who
Speaker 2: introduced him. I'm proud of this to the Western world
Speaker 2: because I'm the first person to write about him and
Speaker 2: his ideas in English. And and so I was attracted
Speaker 2: by this idea that someone with knowledge in collaturkula basically
Speaker 2: in all areas. So we're going to see some examples
Speaker 2: of this, and an expert in I guess what you
Speaker 2: would say, what people do? What people I can do.
Speaker 2: When it's not day and night, when he's not learning
Speaker 2: shots and post game, he focuses on some of these
Speaker 2: other areas that I believe for and well, we'll get more,
Speaker 2: we'll learn more and more about him. But let me
Speaker 2: just tell you what the next questions about. And as
Speaker 2: we go through, when we see many questions and answers
Speaker 2: of his, well you'll get a sense of the things
Speaker 2: that interest me that he can answer that very few
Speaker 2: people today really understand a lot of these issues or
Speaker 2: among the great tourist stages. And what I don't have
Speaker 2: in here are the main things because I don't feel
Speaker 2: I needed to ask him questions on how which is
Speaker 2: his main thing and tell much study. I was more
Speaker 2: interested in the more unusual things. So what's the question?
Speaker 2: And it's relevant to what we spoke about the beginning
Speaker 2: of the class. There's a to Sesta. It's also on
Speaker 2: the year of Shawmy which says this follows that. It
Speaker 2: says that it's talking about conditions you can make when
Speaker 2: you get married. Like if I marry a woman and
Speaker 2: she agrees I'm not going to support her, that's fine,
Speaker 2: I don't have to. The katuba says yes, but if
Speaker 2: we agree not, I can learn in colo. For instance,
Speaker 2: there have been based in cases in Israel where the
Speaker 2: woman has sued this that the husband has to come
Speaker 2: and the woman has gone to bastin that they demand
Speaker 2: her husband leave Colol because the Katuba says she has
Speaker 2: to he has to support her, and uh, you know,
Speaker 2: things are very difficult when he's not. And he comes
Speaker 2: down to what about the agreement you made beforehand? But
Speaker 2: it goes the other way also that the woman can
Speaker 2: make agreements. So what the Josepha says in the super's
Speaker 2: parent Dhalod is that you can get married on the condition.
Speaker 2: Was the condition that uh, that she will support him. Okay,
Speaker 2: you can do that that they had in any Haredi
Speaker 2: circles for a number of years. The wife will support
Speaker 2: the husband. And then it says, tona and teach him Tona.
Speaker 2: So you get married and and she is the wife
Speaker 2: in the condition she's going to teach you tower. If
Speaker 2: you look at all the commentaries on the Tufta or Ashami,
Speaker 2: they all say the same thing. What does it mean
Speaker 2: to teach Tara? It means that she's going to enable
Speaker 2: him to learn Towrah by providing him what he needs.
Speaker 2: I have not found any that explained it at all. Differently,
Speaker 2: I don't have with me the Irshawmi art school. I'm
Speaker 2: sure the art schirl explains that way, because if you
Speaker 2: look in the I think it's the carbon aid that
Speaker 2: he explains it that way, all the commentaries that I found.
Speaker 2: And yet if you look at it, what does it
Speaker 2: mean mohade umaha menatoto, she will teach him, Tonrah. So
Speaker 2: my question is is it possible to explain this cornt
Speaker 2: of shot that she is going to That's what it
Speaker 2: really that this is the authentic meaning that a man
Speaker 2: that the Tsepta is referring to, a woman who's a
Speaker 2: tolera scholar or knows tower and the man that she
Speaker 2: has to teach him. Tonrah, I say that is it
Speaker 2: possible this is a shot. We know that there are
Speaker 2: women who were learning. That's that's the first question I asked,
Speaker 2: and he replies, absolutely, you can explain it that we're
Speaker 2: dealing with the man who doesn't know anything, and she
Speaker 2: learns from his wife and he brings a proof Lamar
Speaker 2: and Sukka says, and also it's in Brahos it says
Speaker 2: a curse upon a man whose wife or children need
Speaker 2: to do ber krassomouslin for him, because it's obviously it
Speaker 2: means that he's in banship because if he knows so
Speaker 2: little that is neat. He can't even do benching. He
Speaker 2: needs his wife. But what this shows you is that
Speaker 2: you had, and even intel muted days, the phenomenon of
Speaker 2: a woman who would know more torah than her husband.
Speaker 2: And today today it's not so uncommon. If you take
Speaker 2: I just showed you the pictures any of those, I
Speaker 2: guarantee you that rob anique or that rab meat and
Speaker 2: that roast shot yeshiva at Yeshiva Drisha. If her husband
Speaker 2: has a regular job, is not a full time tower scholar,
Speaker 2: the wife knows more tora than the husband. It's we're
Speaker 2: the first generation where you've they have that in decent numbers,
Speaker 2: and you're gonna have women who spend years learning in
Speaker 2: Israel to get married to a guy didn't go to Yu.
Speaker 2: Maybe he only went one year. He doesn't know so much.
Speaker 2: I believe that this is I have no reason to
Speaker 2: assume this is not the shock. Why do we assume
Speaker 2: that this isn't the shocked? It says them. If it
Speaker 2: wanted to say that she, you know, helps himilar in Toner,
Speaker 2: it could use a different language. It appears to be
Speaker 2: simple that thea says she teaches them tarra and I
Speaker 2: think it's only because the commentators and the commentar is
Speaker 2: in POSEFTA were like the last few hundred years and
Speaker 2: you're Shawn me, this wasn't studied so much. They're all
Speaker 2: in an environment I think where the idea that a
Speaker 2: woman would teach a mantora, the women were all completely
Speaker 2: illiterate to them. It was unheard of impossible that you'd
Speaker 2: have a situation where the woman would teach the mantora.
Speaker 2: You could have this this, but I think that's the shot.
Speaker 2: I believe the second question. I have two questions here. Hey,
Speaker 2: this is not that important. There was a a man
Speaker 2: wanted to argue that Ibbin Ezra, uh, it should be
Speaker 2: pronounced Evan Ezra, Ibn Ezra, because even though in Arabic
Speaker 2: it's Ibin Kospi, Joseph Ibin Kospi, who does not know Arabic,
Speaker 2: he was from Provence, he thinks it should be his
Speaker 2: name is Evan Joseph, Evan Kuspy and he he has
Speaker 2: a whole thing on this. But by Kaf says that
Speaker 2: now it's it's if you look in Ibn Ezra. He
Speaker 2: has a poem where he mentions his name, and if
Speaker 2: you know poetry, in Hebrew poetry. Maybe in a future
Speaker 2: class we'll talk about the ted chanua how poetry works. Uh,
Speaker 2: it only works with ibn By Mazuzas we'll see, is
Speaker 2: the only one of the gadolin today who's really an
Speaker 2: expert in grammar and and all these sorts of interesting things.
Speaker 2: And but we're gonna get into all sorts of things
Speaker 2: related to the sitter, et cetera. If I see, it's
Speaker 2: already nine twenty seven, so we should stop here. Okay,
Speaker 2: let me take the questions. Uh, I'm gonna get to
Speaker 2: my chat here. Malaya doshiv instantly. I think they still
Speaker 2: do it. I know it. I know kids who went
Speaker 2: there years ago, like seven eight years ago. They used
Speaker 2: to take American students. Uh in Canadian they had a program.
Speaker 2: I think they still do. I can say that on
Speaker 2: my son's age, it wasn't even on the radar Malaya
Speaker 2: dum I don't know why you know these a shivas
Speaker 2: go in and out of but I think, together with Horadzione,
Speaker 2: you really have to put Malaya dumim on the top
Speaker 2: of and uh to have Rabba Sabato and Robby she Lot,
Speaker 2: as well as a number of other people there. It's
Speaker 2: really unique. Uh. Okay Bar says, does Ryan body have
Speaker 2: a rachamans and his benching? No, no at all is
Speaker 2: the new soaker bodies berk at the Muslim spelled out
Speaker 2: and is chiva on the first five aureo stock, Yes,
Speaker 2: it is, as well as the uh the halachic justification
Speaker 2: for it. So Barr says, if a rachamans are eliminated,
Speaker 2: then benching is greatly shortened, shortened even without doing rubbody offer, well, yeah,
Speaker 2: but you could have done that as well, but he
Speaker 2: he gave it a bridge benching so people could say,
Speaker 2: with kavana shortened, you could do that, you could do
Speaker 2: the radio paragraphs and just do up to rachaman. But no,
Speaker 2: that's that's what he did. If you want to ask
Speaker 2: him why, you can call him up and ask him why.
Speaker 2: But he explains it Mahart or Robanni. Okay so uh
Speaker 2: as I said, it's a it properly. If it's rov,
Speaker 2: it's raba, it's par it's para. So son you said
Speaker 2: about Maharit, but it's not Mahrie. They said, Maharat. That's
Speaker 2: what Maharret is. Uh. He's the great Sagel Joseph trun
Speaker 2: is the maharet. Now rabbanit okay, So why rabbanit? Where
Speaker 2: does rabanit come from? Because what's in aporoal of Rabona
Speaker 2: is already used. It's been used for many hundreds of years.
Speaker 2: I'm not sure why they why they didn't do rabbet
Speaker 2: or where the nun comes in. I'm not sure we
Speaker 2: know rabanan, but why how? In fact, the I mentioned
Speaker 2: this a number of times that he does in his
Speaker 2: sham Hoagdowi, which lists all the great rabbis, he has
Speaker 2: a section there raban and it doesn't mean rebitson Rabbat
Speaker 2: for him means women rabbis. It means women who are
Speaker 2: great powers scholars. So I don't know why Burt to
Speaker 2: say that they gave they Basically they're telling off the
Speaker 2: mayor and the governor. Doesn't seem correct since the writing
Speaker 2: was in Yiddish not English. But there are loads and
Speaker 2: loads of Jews today in New York who read Yiddish.
Speaker 2: There's lots of Sotmar people who left Sotmar, and now
Speaker 2: in modern Orthodox or Secular, when you put it in Yiddish,
Speaker 2: you have to assume that they're going to read it.
Speaker 2: You did to publish something in their newspaper in Yiddish
Speaker 2: with a description including pictures, and to assume it's not
Speaker 2: going to get out there. There's all these off the
Speaker 2: Derek people who know Yiddish. Their newspaper is in Yiddish.
Speaker 2: That's why they wrote it in Yiddish. If the newspaper
Speaker 2: was in English, they would have written it in English too.
Speaker 2: It's it's it's obvious that they didn't care, and it's
Speaker 2: a problem now because they're supposed to have a big
Speaker 2: wedding tonight in curiosity all all, and they shut it
Speaker 2: down now because of that. That one says, I'm more
Speaker 2: the brothels Yes, that's a fine reason for insisting that
Speaker 2: the Coen loved the people and vice versa. Indeed, that's
Speaker 2: what halacha is based on the Zoar and the mission.
Speaker 2: Burgher records this that if the ko Ain doesn't like
Speaker 2: the people and the people don't like the Koa, he
Speaker 2: cannot do it, which raises the question, well, wait a second,
Speaker 2: let's say one person doesn't like him to go by
Speaker 2: the majority. Post came discussed this issue as well as
Speaker 2: what I said reb by Mayo Dave, who discusses well
Speaker 2: Let's say you don't like him because he's you have
Speaker 2: a good reason not for liking him. He was mahutzev
Speaker 2: to the rabbi, and he did terrible things to the community,
Speaker 2: but he wants to do it when he comes to show.
Speaker 2: You're allowed. That's the sort of person you're allowed to
Speaker 2: We're supposed to love all Jews, but some people you're
Speaker 2: allowed to hate if they're a shine like that. In
Speaker 2: that case, is that considered a problem? The shower is
Speaker 2: only if you don't hate him for a bad reason,
Speaker 2: for the incorrect reason. Why was he murdered? We don't
Speaker 2: know why he was murdered. They found his body after
Speaker 2: a few days, and they brought it back up and
Speaker 2: they buried him. And we don't know money that one says,
Speaker 2: splitting what we consider it to be the Tenth Commandment
Speaker 2: is done by the Christians, actually the Catholics. The Catholics
Speaker 2: split it and they have two covets. The Lutherans also,
Speaker 2: but other Protestants don't. But here we see that the
Speaker 2: mass Rates who set up our door reading, they agree
Speaker 2: with the Catholics in this, and the tom Ellion also
Speaker 2: make the short ones absucci. Yes, David says Eisen, regarding
Speaker 2: official positions held by women the Hebrew Academy, the Hebrew
Speaker 2: Academy the Hebrew Language has decided that both roche and
Speaker 2: rocha are acceptable for women, while the popular linguist asserts
Speaker 2: that only roche is acceptable and that the mayor of
Speaker 2: your town, Eliza Blach, is rocha ear and not ear.
Speaker 2: So we have to see the academy's decision. I guess
Speaker 2: okay soroche has become a masculine and feminine today. Very interesting. Well,
Speaker 2: my question from about kibolator of Kafa just I wanted
Speaker 2: to know about some of his views on the Zohar,
Speaker 2: but he didn't reply to me. Hipad says, I don't
Speaker 2: know why. Pad is a problem with knowing God from
Speaker 2: God's action is still the cave in shadow is issue.
Speaker 2: You can never know God in God's essence, that's clear.
Speaker 2: As Rabbi Sax said, when you mix politics and religion,
Speaker 2: you get bad politics and worse religion. Yes, it's if
Speaker 2: you look at he had just stopped to You've had
Speaker 2: a lot of controversies and everything, and he turned people
Speaker 2: off with some of his views. Also, it's not just you.
Speaker 2: They say things that are going to offend people. You
Speaker 2: want the rabbis often to stay at effect of Weinberg
Speaker 2: as an essay in which he speaks about how it's
Speaker 2: important for the rabbi to be above politics the above
Speaker 2: old disputes, and but often when the rabbis are brown
Speaker 2: into politics, it's politics a dirty business and uh, it's
Speaker 2: going to affect poorly and it's going to create problems.
Speaker 2: I'll just say regarding Ravodio Safe because he got involved
Speaker 2: in politics and shost Party was involved with Oslo. They
Speaker 2: didn't veto it, they didn't vote against it, they abstained.
Speaker 2: So many people in the right wing religious Zionist world
Speaker 2: began seeing Audio Safe as like the opposition, and they
Speaker 2: had protests in front of his house. You don't want
Speaker 2: to have great rabbis where people are having protests in
Speaker 2: front of their house. But of course, if you're a
Speaker 2: right wing religious Zionists and ahamadou Yo Safe is from
Speaker 2: the determined whether to give up land, uh, then you
Speaker 2: a protest is suitable. I guess. So with rub By Mazous,
Speaker 2: I'll tell the whole story, and he would have been
Speaker 2: the new Mahran. He is. This hardic world is split
Speaker 2: into two groups. You have more of the right wing religious,
Speaker 2: right wing political group very close to the hardal in fact,
Speaker 2: almost identicals in certain respects, and suddenly some of the Cardals.
Speaker 2: That's Rubbed Mazous. In fact, when he ran for parliament,
Speaker 2: they made a unity between the Hardlim and his party
Speaker 2: and he still couldn't get enough votes. It shows you
Speaker 2: the hard Alim really don't have much in the way
Speaker 2: of electoral power. But there's a big split between he
Speaker 2: gits that Yo safe and of Shlam Cohen and the
Speaker 2: Shas Party and Rubby Mazous. Rub By Mazu was broke
Speaker 2: with the Shas Party. I'll tell you the whole story again,
Speaker 2: but I'll tell you just a minute now. Ravazus said,
Speaker 2: when Rava Yosi established a Shas party, Shas was supposed
Speaker 2: to mean this isn't one I stood for. But he
Speaker 2: said Shin shahfor for the black key pause and Samach
Speaker 2: for the Kipaster guns. That they should all be together.
Speaker 2: But now with Roeschel Cohen, there's no room for the
Speaker 2: religious Zionists, for the average fard who goes to the army.
Speaker 2: After Shell Cohen said that religious Zionists, he said, it's
Speaker 2: Amoic and he said a crazy stuff like you don't
Speaker 2: need an army. All we need is a sham. We
Speaker 2: don't need an army. So uh, I mean these are
Speaker 2: it became an extremist party. Is not that extreme. But
Speaker 2: there's a big split between Vitsako Rafsha and Cohen the
Speaker 2: Shas machinery and Rev. Mazouz and raf Amar chiefed by
Speaker 2: Jerusalem of the former Riginalazio, who is on Reva Mazuza's side.
Speaker 2: A complete split in this sardic world between where your loyalties.
Speaker 2: And this has to do with the the Sigurim and
Speaker 2: the team of of Mazus. Of Mazus is trying to upschlang.
Speaker 2: He's to speak in Arabic. He's trying to reverse many
Speaker 2: of Ravaldiosef's rulings and the more importantly his political positions,
Speaker 2: because all the years of Ravadiosa was in charge or
Speaker 2: of Mazus never publicly opposed him on any political thing. Ever,
Speaker 2: he even refused to be a member of the Mosas
Speaker 2: of the Shahs because he didn't want to dispute with him.
Speaker 2: But as soon as Ahamada Josef had passed away, then
Speaker 2: he felt he was able to say that we don't
Speaker 2: need to go along with you know, liberal politics, and
Speaker 2: we could be more conservative. Finally, suzann O Levin says
Speaker 2: that Maharrad is rushed to vote. Yes, it's uh Madrichan.
Speaker 2: Unlike the Maharrit, where it's a tent at the end,
Speaker 2: the maharat is a tough the Marat. The term mahrat
Speaker 2: is invented by Rabbi Alvi Weiss. He created this and
Speaker 2: some of the gradu, which the Vishiva Mahrat, don't like
Speaker 2: the term because again it's it's who knows what it
Speaker 2: means and uh, And therefore some of them have changed
Speaker 2: to the term rabba, which is a feminine for Rabbi
Speaker 2: Rov and others use the term rabbi. There's graduates of
Speaker 2: Marat to use the term rabbi and others use rabbi
Speaker 2: and others use maharat. And okay, well, oh, Madrichra or Morah?
Speaker 2: What do I don't understand what you're saying now? Now
Speaker 2: would be the last question, Madrica or Mora? We know
Speaker 2: more Madrica. I don't know what you're afraid to Obviously
Speaker 2: that's that that that's a feminine for Madrid. Oh, just
Speaker 2: same it the hay ending U no, but I'm yeah,
Speaker 2: Madric Madrigal, of course. Yeah, those are examples. I was
Speaker 2: referring to, uh, the two letter words like rov, rabbi,
Speaker 2: par parah ram rama. That's why I gave those examples. Okay,
Speaker 2: with that, my rock, My my rock stands for what
Speaker 2: I said before. That's it's moro. It's mora sorry, not madre.
Speaker 2: Morah hatit sorry Morah hill hatit. I forget now what
Speaker 2: I said, but I had it before, so uh, mora hatit.
Speaker 2: Someone can tell me what it stands for. I don't
Speaker 2: even remember mora raban turn something like that. Okay, I
Speaker 2: don't need to memorize it because it's not classic. It's
Speaker 2: not part of classical rabbinic terminology's uh creation. And we'll see.
Speaker 2: He himself said he doesn't know whether it'll last more
Speaker 2: than one generation. He said, it all depends that the
Speaker 2: women take the term or not. Uh, but he felt yes,
Speaker 2: thank you and uh and maharat. He he himself gave
Speaker 2: to a woman who went with the title goes the
Speaker 2: title raba. So we'll see whether that lasts. And okay,
Speaker 2: it doesn't need to last. If you see an Israel
Speaker 2: they use rabbanit, so what do we need such a
Speaker 2: strange title maharat for it? If you want to use
Speaker 2: the title rab ai. In fact, I said to one
Speaker 2: of these women who uses it, I said, I don't
Speaker 2: understand why you use it, because she gave a whole
Speaker 2: talk and how equality. I said, if you want to
Speaker 2: be equal, uh, use the title rabbi. I personally am
Speaker 2: not into the whole women rabbi thing, but uh, I
Speaker 2: don't get it. If you if you really believe your
Speaker 2: equal and it should be the difference, then you should
Speaker 2: call yourself rabbi. But went by definition. When you call
Speaker 2: yourself mahat, it's like when you it means you're not
Speaker 2: the same. It's there's something different. And we know that
Speaker 2: maharat was chosen because they didn't want to be controversy.
Speaker 2: It was never a It was always the Davod my run.
Speaker 2: So now that that bridge has been crossed, I don't know.
Speaker 2: But that's that's neither here nor there here.
Speaker 1: This series was originally recorded in twenty twenty and twenty
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