Speaker 1: So let me just do a number of things before
Speaker 1: we start. I do believe this class, we will get
Speaker 1: to the Lavaterbian. My mother keeps asking me, I first
Speaker 1: want to go back to last class. I want. I
Speaker 1: didn't have this picture handy. Thank you to David Eisen
Speaker 1: for showing it to me. Here. Where is it on
Speaker 1: my scream? Here? Here it is? You should see it? Now?
Speaker 1: Can you see it? I don't have my own thing? Okay,
Speaker 1: So this is he's a show height from Morocco. And
Speaker 1: what is he holding there? He's holding a partridge. And
Speaker 1: I have the letter you can see on Rabbi Zivatowski's
Speaker 1: website about the testifying that they used to shaft it.
Speaker 1: So it's a kosher bird. So if anyone wants to
Speaker 1: eat the partridge, be my guest. Just getting my other
Speaker 1: screen up in here, a couple other things I want
Speaker 1: to show you. I listened to the video and no
Speaker 1: one corrected me on this point. I couldn't believe I
Speaker 1: said it. We were talking about Italy and I said
Speaker 1: that the only two communities are Rome and Livorno. Of
Speaker 1: course there's Milan, Milansa, the second largest community after Rome,
Speaker 1: and you have Rabbad there and you have Sparta juice
Speaker 1: and very very nice community as well. What else do
Speaker 1: I want to show you? Oh, you'll be very happy,
Speaker 1: Rabbi Kelman with this, and I think I will send
Speaker 1: this to you. Hold on, uh in case you didn't
Speaker 1: have it, I know you would, you were very concerned
Speaker 1: about it. But hold on, where is it? Oh boy,
Speaker 1: I'll get it here. I have lots of you see
Speaker 1: all the stuff I want to show you. Uh, if
Speaker 1: you recognize who that is, hold on, ah, here it
Speaker 1: is a mask that's coach. In case you were wondering,
Speaker 1: there you go, maybe because there's kidneyos or something in it,
Speaker 1: but uh, it hasn't reached America yet. But here this is.
Speaker 1: This was taken in Israel last week and uh it's
Speaker 1: under the uh hassom sofa hashkaka. It's a big hashkoha.
Speaker 1: And if I have been a brock, I believe. And
Speaker 1: you can never get your coastal lasa uh COVID mask anyone.
Speaker 1: If in case you're wondering why you need it, well
Speaker 1: chalk that up to all the other things that have
Speaker 1: has that are needed. But look, Jews need Parnasso, so
Speaker 1: they come up with these things. What can I tell
Speaker 1: you I had nice correspondence with someone and I, uh,
Speaker 1: here here's the story. I give full names. You'll hear
Speaker 1: when I ask or when people tell me. Other than that,
Speaker 1: I only give first names unless I feel there's, uh,
Speaker 1: there's no reason. Then I don't give any names. But
Speaker 1: one of you who actually I forgot who it was,
Speaker 1: I won't mention the name. We're talking about this this
Speaker 1: thing I was speaking about about Gamara only being for
Speaker 1: the elite. So he asked me, is that something that's
Speaker 1: I think only recently or in the olden days that
Speaker 1: everyone will be expected to learn? And I actually think
Speaker 1: this is the way it always was. And I'll give
Speaker 1: you the proof of this. Unless you think this is
Speaker 1: not a good proof. I want to show you what
Speaker 1: the mid Rush says. Well, here's the mid Russian vakuroba,
Speaker 1: and it says as follows. You see where the moreker
Speaker 1: is here, it's it's saying, but no hagg shibo, I'm
Speaker 1: the practice in the world is el A thousand people
Speaker 1: go and study mikra yoya. About one hundred of them
Speaker 1: are one tenth of them are successful. Of this hundred
Speaker 1: male amshna, one hundred will study Mishna Sara ten will
Speaker 1: come out successful. And of those asara a Talmud ten
Speaker 1: will study Talmud, only one will be successful. So what
Speaker 1: we see among this is that already even in the
Speaker 1: time of the Midrash, they're talking about how for the
Speaker 1: for the average person and by and that's so they
Speaker 1: they give a drussia here as I recall you, Masasi
Speaker 1: from Cohalis Uh, so that you see already in the Midrash,
Speaker 1: this period which is taking us back. I don't know
Speaker 1: what we sixth century, seventh century. I'm not concerned when
Speaker 1: it was actually put together edited, But these traditions go
Speaker 1: way back, uh. And they are already they saying there
Speaker 1: that of a thousand people, one you will have who's
Speaker 1: yoats say? I guess that means to be an expert,
Speaker 1: maybe to give a lot of decisions. But you see
Speaker 1: already out of one thousand and only ten of them
Speaker 1: go on to study Gamarus. So we're doing a lot
Speaker 1: better than they were doing at the time in the
Speaker 1: Midrush if you look at it that way. Okay, Matthew Miller,
Speaker 1: he called my attention to the following. Remember I mentioned
Speaker 1: Rabbi Mazus. He said about WHYU he heard that there's
Speaker 1: a guy at Yu who wrote a book showing how
Speaker 1: everything derives from the Hebrew language English. Also all the words.
Speaker 1: I didn't know what he was referring to. Thank you,
Speaker 1: Matthew Miller. Someone at Yu. I guess it's from the seventies,
Speaker 1: Isaac Ohan and Moses, and I don't know where he
Speaker 1: is now. But if you let's see, let me close
Speaker 1: this up here show you what he wrote. This is
Speaker 1: what Rabbi Mazuz was referring to. He actually published a
Speaker 1: book on the topic and you can buy it. The
Speaker 1: word the dictionary there reveals the Hebrew source of English.
Speaker 1: That's Isaac, moseson that's Uh and Isaac. And Matthew Miller
Speaker 1: called my attention to another thing. Get his paper here.
Speaker 1: This is from a sermon. If you go to Yu,
Speaker 1: you have all the sermons of Rebbe Lamb. He he
Speaker 1: was incredible. He wrote everything down, he typed it all
Speaker 1: up and then he and now they've published plenty of them.
Speaker 1: But here is one of his sermons, say goodbye to
Speaker 1: the cousin and the mask. What Matthew pointed out, which
Speaker 1: is interesting, is that he wrote out the words you
Speaker 1: see here vaka at mateel him bi Adeau. He wrote it,
Speaker 1: he typed it out. He actually wrote God's name, which
Speaker 1: you're allowed to do, but you can't throw it out then,
Speaker 1: and we're accustomed not to do that. But it's significant
Speaker 1: or interesting at least that rebby Lamb since he's writing Torah,
Speaker 1: he didn't feel a problem in writing out Uh. It's
Speaker 1: not the tetragramaton, but he didn't feel the problem with
Speaker 1: writing it out. Two more things mel Mel asked a
Speaker 1: question last week, and then we're gonna get back to
Speaker 1: Bavor and that will be the last thing mel asked.
Speaker 1: I mentioned the reveliab and a Mosic who talks about Uh.
Speaker 1: It's actually in his uh A Mattmufkilla. If you look
Speaker 1: in his u is a mat Mafkia, page volume two,
Speaker 1: page two B. He speaks about all these things that
Speaker 1: we're uh. He thinks that it's Gilgel. So for example,
Speaker 1: there's a Talmudic opinion that what as they saying love
Speaker 1: on is? I forget who it is? Uh. I'll read
Speaker 1: you some of the things he has here. Co is
Speaker 1: is dar Jovash and who is love on? I forgot
Speaker 1: to love on is? Uh? I forgot which who identify
Speaker 1: uh love on his bill? Yeah, how could love them?
Speaker 1: And he says it's all Gilgel. And then there's the
Speaker 1: one of pinchasenel Yaho. That's the one we spoke about. Now,
Speaker 1: Rebena Mosic is not the first one to say Eliahu already.
Speaker 1: The zoar says that the question is what does that mean?
Speaker 1: That's what mel asked me. And Uh. There's a lot
Speaker 1: of different interpretations of it. There are some who think
Speaker 1: it's gil Go. In fact, before Ben and Mosic, I
Speaker 1: found that Macha Recanati he's in the fourth century. I
Speaker 1: believe he says that. But the rod Bas doesn't say that.
Speaker 1: The rod Baz simply says that Eliao's from the same
Speaker 1: show Rish and Shama. I guess that's the term they use.
Speaker 1: Uh that so they have some spiritual characteristic. Incidentally, when
Speaker 1: you deal with reincarnation, I got an email today all
Speaker 1: the rabbad do at the same time. Mom, hold on
Speaker 1: a second, let me show you something here. All the
Speaker 1: rabbad Uh, yes, okay, I found it on my computer.
Speaker 1: Here they I got the same thing there did all
Speaker 1: the Kabbad's all over the world deal with uh? They
Speaker 1: say they have these classes that the experts in Crown
Speaker 1: Heights of and then they send it out and they
Speaker 1: send them all source material. So this week it's less
Speaker 1: than number five reincarnation more than a fascinating topic. Judaism
Speaker 1: provides a practical way to imagine this mystical process and
Speaker 1: explains why it is important both to departed souls and
Speaker 1: our lives today. This isn't the sort of thing that
Speaker 1: we have in our typical modern orthodoxical but haabad, as
Speaker 1: we saw it in Kabbalah, it's essential. So therefore they're
Speaker 1: doing it. One more point before we go on, take
Speaker 1: you back to last class. I said about this phrase,
Speaker 1: can anyone just bave worn? It's right here? And I said,
Speaker 1: I've never heard that as yeshivash. And some of you
Speaker 1: wrote to me that maybe it means because that's the
Speaker 1: word for warn, like annyone's warn, But that what sense
Speaker 1: would that make? It's worn as hastraw we say give astra.
Speaker 1: But three people emailed me and they pointed out that
Speaker 1: I did not know this. I guess maybe why you
Speaker 1: trained Rushi Yeshiva don' use the term. But it definitely
Speaker 1: is a term, although it not the way he uses
Speaker 1: it can anyone just bavorn. So for example, uh uh
Speaker 1: Yahuda sends me, Uh, you would say, for example, the
Speaker 1: basil safe already bavorned the lavicious question. What does it
Speaker 1: mean to bavorn the question? It means to address or
Speaker 1: to account for? Morty said emailed me that it means
Speaker 1: also to to to raise the to raise an issue.
Speaker 1: But Salo says it's to to bevorn something is to
Speaker 1: preclude it. Morty says, it's to bring attention to something.
Speaker 1: So I I said that last class. Maybe someone will
Speaker 1: come up with the answer. And uh, I don't think
Speaker 1: they say that at Gush. But uh, there is such
Speaker 1: a thing bavorn in Yeshivah circles, so which I did
Speaker 1: not know, at least in Yeshiva circles I was in.
Speaker 1: I maybe I did hear of it, but I did
Speaker 1: not remember it. Okay, that is enough for today. I
Speaker 1: have some other things, but I want to continue with
Speaker 1: where we are because we have good stuff as always,
Speaker 1: and we're picking up in the Safair on page three
Speaker 1: eleven simon kufmem Dalad, and there's a there's a couple
Speaker 1: of things here. Well, first, I don't need to get
Speaker 1: into much details. But a rabbei Mazus begins as follow
Speaker 1: this is interesting in this letter to me. This is
Speaker 1: from twenty seventeen. He says, I received your letter. I
Speaker 1: didn't have time to reply from all the you know,
Speaker 1: busy work troubles comin an ashim bavim meleim, everyone sending
Speaker 1: letters and emails. And what are they saying that they
Speaker 1: had a problem with me? Lama animuskirchel la chivalle. And
Speaker 1: why am I raising all these questions about philosophical matters?
Speaker 1: And he says, they want to it's monrocham behole. They
Speaker 1: want to put their head in the sands, just like
Speaker 1: the Ostrich. And they want to know why I'm quoting Aristotle, Aristotle, Hebrews,
Speaker 1: Aristo and Einstein and Bilick. And he says they forgot
Speaker 1: the rumbam and Ravsadia gone. And he says, I decided
Speaker 1: not to give the satura night sheer anymore, which has
Speaker 1: been going on probably for twenty years. But then everyone
Speaker 1: starts sending me more than one hundred letters I received
Speaker 1: from all the groups from the Hurry Dan from the
Speaker 1: team from the Rial name telling me that the shear
Speaker 1: is important. So I'm continued to do it. Now, this
Speaker 1: letter deals with a few different things. I only want
Speaker 1: to focus on one. I'll briefly mention just actually two
Speaker 1: things I want to focus on. It began, I just
Speaker 1: point something out to him. But the Rumbam wroting. We
Speaker 1: have an ethical will of the Rumbum to his son.
Speaker 1: And when he says all sorts of unusual things, he
Speaker 1: attacks the scholars of France, as you know, in a
Speaker 1: really really bad way. He shows, he shows that he
Speaker 1: likes Ibn Ezra. There's a number of problems in this letter,
Speaker 1: and the scholars are all in agreement that this is
Speaker 1: a forgery. It's not even a doubtful letter. It's a forgery.
Speaker 1: And if you look in Reb Schlat he explains why
Speaker 1: it's a forgery. In fact, the text we have part
Speaker 1: of it, we even have in an Italian text which
Speaker 1: was stitched together with the second part. And so there's
Speaker 1: no question it's not real. It's not authentic. But Rabbi
Speaker 1: Mazous for some reason, and he writes me a number
Speaker 1: of paragraphs saying, no, it's authentic. It's the Rombums approach,
Speaker 1: and it's the Rombams language. And as for the attack,
Speaker 1: and as for the attack on the the scholars of France, well,
Speaker 1: of course he attacked them because he learned that they
Speaker 1: that they believe in God has a physical form, and
Speaker 1: all these things, and he goes on and on. You
Speaker 1: can read it, but it's not true. With all due
Speaker 1: respect to Rabbi Mazous, there's no doubt among the scholars
Speaker 1: that this so called ethical well, if you ever see
Speaker 1: it quoted, it's not authentic to the Rombum. It's that someone,
Speaker 1: for whatever reason, decided to write it. But then it
Speaker 1: gets interesting because in one of the Saturday Night Chierim's
Speaker 1: he quoted from a book called let me read you
Speaker 1: exactly what he quoted from here. The book is called
Speaker 1: eov Kamocha who job as it is, and he says,
Speaker 1: as follows. He quotes his book and he says, which
Speaker 1: I saw. He says that in this book the say
Speaker 1: for e Kmocham, the author goes to battle against these
Speaker 1: biblical critics. So I wrote Youbamazoo's that apparently you don't
Speaker 1: know who wrote the book. He says that, uh, in
Speaker 1: the book I come Ocha whom he goes to. The
Speaker 1: author battles with them. So who wrote this book Eov Komocha,
Speaker 1: who the same person who wrote the book I think
Speaker 1: it's called Yeshaia Isaiah was one against the idea that
Speaker 1: the of of second Isaiah. So let me tell you
Speaker 1: about one of the most fascinating families. They've all passed away,
Speaker 1: but there are probably people listening to us right now
Speaker 1: who at least know some of them. So I'll introduce
Speaker 1: you by doing everyone till we get to the star
Speaker 1: of the show, the person the author of this book.
Speaker 1: But what family are we referring to here? Well, first,
Speaker 1: does anyone know Mordechheimergolios. He's a great Talmudic scholar. He
Speaker 1: wrote the books Encyclopedia Godolisrol. He edited the standard edition
Speaker 1: of a Yikra Raba Leviticus Raba. He published a number
Speaker 1: of other things. They taught it the seminary for many years.
Speaker 1: He was married to a very interesting woman. But before
Speaker 1: we get this woman, raj mol, let's talk about who
Speaker 1: who her family is. The family is the Kolodetsky family,
Speaker 1: and they had three sons that I know of, and
Speaker 1: atleasta became famous. And one daughter, well, one of the
Speaker 1: sons is Via kuitz ITZA Kulitz was a chief rabbi
Speaker 1: of Jerusalem until he died in two thousand and three,
Speaker 1: so a great post sake and important figure. Then another brother,
Speaker 1: and his brother was Staklitz stay Colitz, who it says
Speaker 1: he hearn in Subaka. He ended up in America. He
Speaker 1: wrote a couple of number of books. One of his
Speaker 1: books was on let's see do you have it here? Oh,
Speaker 1: the confrontation, the exception, existential thought of Rabbi Joseph P. B. Saliveitchik.
Speaker 1: He taught it Yu. But he's famous because he wrote
Speaker 1: something else. He wrote a book called an ass say
Speaker 1: not a book a short story you so rockover talks
Speaker 1: to God. What happened was in nineteen forty six, I
Speaker 1: think it was he was sent by the Schnut to
Speaker 1: Israel to be a sech newt of Israel, to go
Speaker 1: to Argentina for Latin America to encourage Aliyah. And while
Speaker 1: there he wrote in Yiddish for a Jewish newspaper there,
Speaker 1: as you can see it right here, a story, a
Speaker 1: fictional story that deals with the odyssey of you know,
Speaker 1: having faith in the Holocaust even though you're suffering so much.
Speaker 1: The problem was that, as it says here, a few
Speaker 1: years after it published, someone picked it up. It was
Speaker 1: translated into English and Hebrew, and it was passed off
Speaker 1: and it was reprinted in numerous places as an actual story,
Speaker 1: a true story, which it wasn't. It was a made
Speaker 1: up story, and it was. It took him about twenty
Speaker 1: five years before he was actually able to reclaim ownership
Speaker 1: because this was published all over the place as a
Speaker 1: true story of yusso rockover. Now it's uh, it's achieved,
Speaker 1: it's achieved its renown. It's it's it's a wonderful story
Speaker 1: if you haven't seen it, as it says. It was
Speaker 1: published in an edition with what does it say here?
Speaker 1: Slim volume with afterwards by a Manuel of Levinas and
Speaker 1: Leon Whistle tier Lean Whistell. Tear is making a comeback,
Speaker 1: by the way, if you know what happened to him.
Speaker 1: So it all depends if you believe that people should
Speaker 1: be condemned forever. But he's definitely making a comeback. He
Speaker 1: started an online journal of intellectual intellectual opinion. So that's
Speaker 1: sibling number two see Klitz, and the third sibling is
Speaker 1: him Klitz also Yeshiva trained a business person. He wrote
Speaker 1: he's known in the Yeshiva world because he wrote he
Speaker 1: was actually in the ar good. But he wrote a
Speaker 1: book here you see it Jjosa Mirita, which is a
Speaker 1: description from up close. Their families are very close of
Speaker 1: the rash. And this book was controversial for the simple
Speaker 1: reason that Chim Colitz spoke about something and everyone knows,
Speaker 1: but no one will ever wanted to speak about but
Speaker 1: everyone knows it. Subsequently, it's spoken about that the Rasis
Speaker 1: did not have a good marriage, that his wife was
Speaker 1: who was somewhat significantly older than him. In fact, he
Speaker 1: married her when he found out that he was deceived
Speaker 1: and how old she was. But he says he's not
Speaker 1: going to allow a Jewish girl to be embarrassed this way.
Speaker 1: But they did not have I mean, she would you
Speaker 1: listen to them. Now there's a few more than a
Speaker 1: couple other people written about it, like she would scream
Speaker 1: and this, and it's it's it wasn't Look can I
Speaker 1: say it wasn't a good marriage? And uh so Colets
Speaker 1: writes about it, uh their marriage and uh so, of
Speaker 1: course everyone wants to read about it because everyone wants
Speaker 1: to know about the Hazniche. But then everyone attacks him
Speaker 1: because he shouldn't have written about it. But everyone who's
Speaker 1: that game, they want to read about it because it's interesting.
Speaker 1: A student Shiva students would climb through the coras nishes window.
Speaker 1: He would stay in the room with the door closed
Speaker 1: and he'd open the window and he'd speak to them
Speaker 1: from the window, or they would actually climb in because
Speaker 1: his wife wouldn't allow anyone in the house. It was that,
Speaker 1: it was. It was a strange situation. And uh uh,
Speaker 1: so he writes about it. So it's a famous book.
Speaker 1: It was only reprinted one time, and uh, I was
Speaker 1: fortunate to find a copy in Israel. That's that's And
Speaker 1: then they had a sister, and uh Wittfisher family with
Speaker 1: a daughter. And here she is Rachel Colitz Kulitz or
Speaker 1: when she was married Rachel Margolios. She only passed away
Speaker 1: in two thousand and nine. She lived in America for
Speaker 1: many years. Remember what I told you that her husband
Speaker 1: was teaching at the seminary for I think throughout all
Speaker 1: the sixties to early seventies. And look at her books.
Speaker 1: So she wrote Echa raya Yesheahu an iov Komoshahu, and
Speaker 1: then she wrote another book about and these are very
Speaker 1: interesting books. She is a woman who is a Torah scholar,
Speaker 1: who's educated, who's writing books before this was popular before Nahamolibuwitz.
Speaker 1: Really let me take that back on the same time, Nahamolibwitz.
Speaker 1: But she's writing like from a Torah academic perspective. She
Speaker 1: is someone who all these women at Migdalo's and Nishmat
Speaker 1: and Lindenbaum, they should know about her. Her picture should
Speaker 1: be on the wall because, uh, they're all following in
Speaker 1: her footsteps not even knowing who she was. So that's
Speaker 1: Rachel Margolios from the Kolwitz family. So Rabe Marzous, So
Speaker 1: I write to him, I said that you said that
Speaker 1: that Noam, that he went to war against you know
Speaker 1: some of these critical theories. Did you not know that
Speaker 1: it's actually not a man who wrote the book. It
Speaker 1: was a woman who wrote the book. So it should
Speaker 1: be no rama. And he says, as follows to me. Uh,
Speaker 1: he says, I know, yeah, Datti, I knew that she
Speaker 1: was Rabbit Rachel Mars, the wife of doctor Mordechaim Margolios
Speaker 1: and the sister of rabba Ya Kolitz and also the
Speaker 1: sister of Hayen Kowitz, the author of a Jose Marita
Speaker 1: and he doesn't know Si Kolitz. But Stikolitz again was
Speaker 1: in America for all these years. And then he says
Speaker 1: to them, why didn he saying noham, He says, uh, Nevertheless,
Speaker 1: I wrote Blush on Zachar because of Sneel's reasons. Chilo
Speaker 1: that people should not say that I'm mitva Mia, that
Speaker 1: here I'm picking on a woman, I'm arguing with a woman.
Speaker 1: And therefore, he says, you should read the sentences follows
Speaker 1: he says, I intended the book. So when it says
Speaker 1: ov a safer Eo of Komocha, who knew mahem, what
Speaker 1: is it? It's the book is disputing with them, not
Speaker 1: the person. But he says that he thinks, for Sneer reasons,
Speaker 1: it's not good to have a man hu hey. Today
Speaker 1: they'll say it's man'splaining or things like that. But look,
Speaker 1: if you're writing an academic work, you need to be
Speaker 1: able to uh. Men should be able to criticize women
Speaker 1: and vice versa. But I don't know if this is
Speaker 1: a Victorian thing. I don't know what he means by Sneel,
Speaker 1: because I don't know how it is in a violation
Speaker 1: of set, but to criticize a woman's writing. But and
Speaker 1: he says, he says, because they would that they would
Speaker 1: not say that I'm arguing with a woman. Maybe the
Speaker 1: whole idea that you're disputing, I don't know. But so
Speaker 1: he knew, he knew that it's written by a woman.
Speaker 1: And if you haven't heard of Rahel Margoliot, like I said,
Speaker 1: that she has not been given the do that she deserves.
Speaker 1: That she's writing a top level stuff in I'll give
Speaker 1: you the date. Let me see if it gives the dates.
Speaker 1: Fifty four is her book on Yeshayahu and the book
Speaker 1: on eo of it's it's showing it two nineteen eighty one, Yes,
Speaker 1: that's later. But so that's a Rachel Margoliot. Then the
Speaker 1: next part of the letter is of interest also, especially
Speaker 1: because we're coming to Pesa. We have another thing of
Speaker 1: interest coming to Paso too today as well. Hopefully all
Speaker 1: you see in the letter is he says, I've never
Speaker 1: seen this book, Pelayo. It's this chew vote. So let
Speaker 1: me explain what it is. I explained in the note.
Speaker 1: Rabbi Mazous says, as follows, he published an article in
Speaker 1: Ortoum in twenty fourteen. I can send it to anyone
Speaker 1: who's interested. It's called Byankibus regarding matter of washing clothes
Speaker 1: during holamo Aid because if you look at the sage
Speaker 1: just said, you're not supposed to do the laundry at Holamoid.
Speaker 1: And he says that this was in their time, that
Speaker 1: it would all be they would mahab sin beyad, they
Speaker 1: would do it all by hand at the river. It
Speaker 1: would take forever, and therefore people would hold off. They
Speaker 1: would keep the wash until Holomoid because they're so busy
Speaker 1: preparing for the hog that they'd wait to Holomoid.
Speaker 2: And do it.
Speaker 1: And had Dafka didn't want to do that, so they said,
Speaker 1: that's the reason you can't do it on You have
Speaker 1: to do it beforehand. But he says today it's not
Speaker 1: a tyrka, it's no big deal. You just throw it
Speaker 1: in the wash and uh, it takes one minute. And
Speaker 1: so so he has a whole piece here, two pages
Speaker 1: explaining why it's a lockily there's no problem. And but
Speaker 1: then in the end he says, nevertheless, most of the
Speaker 1: acronym forbid it even today. And then he says, but
Speaker 1: if you're already washing the kid's stuff. You're allout to
Speaker 1: watch the kids stuff. You can throw in the adult
Speaker 1: stuff as well, but he thinks that you can wash everything. Nevertheless,
Speaker 1: he says, I don't want people to rely on me
Speaker 1: because I'm you're ahrad. I'm one of the people who
Speaker 1: doesn't like to make a lot of rulings, and if
Speaker 1: they don't agree with me, then this is just behlaa
Speaker 1: vla masa. Now this is an old question. What do
Speaker 1: you say when you see a sock from someone where
Speaker 1: they give all the reasons why something is holockically permissible,
Speaker 1: but then in the end they say, don't rely on me.
Speaker 1: You can look in the day Remit. He has a
Speaker 1: whole section on this where he discusses it. Some hold
Speaker 1: that basically you accept what the post sake says, and
Speaker 1: the part where he says don't rely on me, you
Speaker 1: say it's just modesty and you don't have to pay
Speaker 1: attention to that. Others say that, no, you it means
Speaker 1: that really he's not supposed to bear eyed upon this.
Speaker 1: I think maybe most people apply the top The first
Speaker 1: approach of the most famous chew vote in modern times
Speaker 1: actually has that caveat of Jacob be Ettlinger the Bignon sion,
Speaker 1: he has this chuva saying that today non stay Jews
Speaker 1: who are mikhal Schabis. The Jews he's speaking about, they
Speaker 1: maybe will go to show in the morning or they
Speaker 1: have a shabas meal, but they still be mihaal shabas.
Speaker 1: It doesn't they're not mahaal shabas like the Gamura speaks about.
Speaker 1: From the Gamara speaks of mahal shabas someone who rejects God.
Speaker 1: He's a heretic. No, we see they're not. They just
Speaker 1: I coined the phrase they're God fearing Sabbath violators. And
Speaker 1: we all know people like that. And Jaka Hetlinger says,
Speaker 1: we don't apply to them this idea that you can't
Speaker 1: can them in a minion and there will make the
Speaker 1: wine nogad and all that. It's a new category because
Speaker 1: we're dealing with new type of people. Well, if you
Speaker 1: look before the chuva, it says that the chuva from
Speaker 1: this point on are just they're not laklasa. And yet
Speaker 1: everyone has relied on this in practice. Now Rabbei Mazou's
Speaker 1: returned to this in twenty seventeen in his weekly Tora
Speaker 1: sheet totarah I don't know what you call nicolem sheets
Speaker 1: in Israel, and he says, as follows, this is what suckus.
Speaker 1: In twenty seventeen, he says, he goes through the sources again,
Speaker 1: and then he says that it shouldn't be a problem
Speaker 1: today because you just use some makob mahon it uh,
Speaker 1: you just put it in the washing machine. It shouldn't
Speaker 1: be a problem. But then he says, but we don't
Speaker 1: make we don't abolish the gazere of the Khaman. We
Speaker 1: don't have the authority. But then he says, they told
Speaker 1: me that by Sheinberg did permit it. Sheinberg was a great,
Speaker 1: great uh tourist age from America. He studied His name
Speaker 1: was George. Incidentally, he was so I'm told he studied
Speaker 1: with roseolvechikselvechik had Yeshiva. She was hero Raim Alvi in
Speaker 1: Boston for a few years. I met someone he passed away.
Speaker 1: He taught economics that he wasn't religious. When I met,
Speaker 1: I shouldn't say I wasn't religious. He wasn't yes Orthodox
Speaker 1: at He taught economics at George Mason University. He was
Speaker 1: in the Row Cole Well in the forties and right
Speaker 1: when the rev started being at Yu and he told
Speaker 1: this story which I don't think I wrote about it,
Speaker 1: but it's I don't think it's been picked up. It's
Speaker 1: and I believe him. This isn't some hagiography. He says
Speaker 1: that they were sleeping in like one of the shoals.
Speaker 1: They gave him place to sleep. The Rob woke them
Speaker 1: up at like I don't know, two in the morning
Speaker 1: or something and said to them I have the answer
Speaker 1: to the kasha. And he actually made them get up
Speaker 1: to tell them what the answer to the question that
Speaker 1: he had was. But he says were by Sinberg permitted
Speaker 1: doing the washing call him all eight because he says
Speaker 1: the whole gazere the Jaja mean was al was when
Speaker 1: they didn't have a washing machine and uh, people would
Speaker 1: have to work hard. And then but Ramazous says, nevertheless,
Speaker 1: since the tradition is not to wash it, I don't
Speaker 1: ef charlottete teerba, even though before he says it should
Speaker 1: he he doesn't want to permit it. And then he says,
Speaker 1: and then he repeats what he said before that only
Speaker 1: if you're already doing let's say you're washing underwear, then
Speaker 1: you throw things in or if you're washing kids stuff,
Speaker 1: but not the Dafka take let's say your pants or
Speaker 1: your shirt, if you have other stuff, I guess and
Speaker 1: any But he says here I have not found anyone
Speaker 1: who has permitted it. Explicitly. He's not talking about of
Speaker 1: s Sheinberg. I think he means in writing, Oh yeah,
Speaker 1: because he says but except for of Schinberg who said it,
Speaker 1: but no one Bob Peb but nothing in print. So
Speaker 1: I wrote to him, there's a safer that was put
Speaker 1: out by a Rabbi Stoleman, Ave Odd Stoleman. I don't
Speaker 1: know what he's doing now. He's a TOML. Harochelm and
Speaker 1: also an academic scholar. For a while he you had
Speaker 1: rebbi Kelman, as I said, he gets all the great people.
Speaker 1: He had Joel Finckelman speaking. I believe Rebby Stoleman had
Speaker 1: Joel Finkerlman's job a couple of years ago at the library.
Speaker 1: And he published a volume, a little volume of showut
Speaker 1: and shoe vote called Pelayoids, And in there he makes
Speaker 1: the case that uh, exactly this, that Rabbi Mazous didn't
Speaker 1: want to do hala jams, that today's day and age,
Speaker 1: there's no there's no issue. So I wrote to him this,
Speaker 1: I don't know today what the rabbis tell you. I
Speaker 1: can't say as follows. I showed it to refersual chacter
Speaker 1: the chuva, and re Schachtra said, as follows, this is
Speaker 1: like what a I work for word. It makes perfect sense.
Speaker 1: I said, so then do you can I say that
Speaker 1: you you agree? Am I? So you motterate? And re
Speaker 1: Schachter said that I have to think about another's He
Speaker 1: wouldn't wouldn't motter it. He said, it makes perfect sense,
Speaker 1: but he wouldn't. Uh for a Schachter, it's all I couldn't.
Speaker 1: I asked him, I wanted to know, so do you permit?
Speaker 1: And he says, no, we have to think about it
Speaker 1: some more. So then I had my friend in Lakewood
Speaker 1: show it to of a body, because this is the
Speaker 1: same sort of thing that of a body. I was
Speaker 1: certain of a body would say one hundred percent, because this,
Speaker 1: if you know the way of a body works, this
Speaker 1: is uh, the exact sort of thing that he would say.
Speaker 1: He's always coming up with ideas because it's a different circumstance.
Speaker 1: But he said no, he said he doesn't accept it,
Speaker 1: and I'm not sure why, but so you can ask
Speaker 1: your local We'll ask her local rabbi and that's Simon
Speaker 1: kuff Me Dowitt. Let us now move on to uh hey,
Speaker 1: and I'm gonna we returned to this individual. Let me
Speaker 1: get the screen up here again. I lost my screen here,
Speaker 1: So let's we'll say goodbye to Rachel margoliout. There must
Speaker 1: be people listening to us or for listening later on
Speaker 1: YouTube who who knew her, because she would have lived
Speaker 1: on the Upper West Side. In fact, let me hold
Speaker 1: on a second. To me, I'll tell you exactly what
Speaker 1: years her husband taught at the seminary. I think we
Speaker 1: might even have people who, uh well, I know we
Speaker 1: do who listen. I don't know if I'm live with
Speaker 1: us now who who went to the seminary, because someone
Speaker 1: just emailed me last week that he was in a
Speaker 1: seminary in the seventies. So it said from nineteen fifty
Speaker 1: eight until his death he taught at the seminary to
Speaker 1: sixty eight. So for ten years at least they were
Speaker 1: living on I assume on the Upper west Side, because
Speaker 1: all those seminary people lived on the Upper west Side.
Speaker 1: The seminary in the fifties and the sixties had such
Speaker 1: great scholars. It's unbelievable the sort of people they had.
Speaker 1: And it's Mordecha. Margolia wasn't even the top of the line.
Speaker 1: He's like, second, you have Lieberman, and you have Ginsburg.
Speaker 1: Other people they had their Halkin and Spiegel I think
Speaker 1: taught there. And I mean people like Dimatrovsky Abramson, who
Speaker 1: were giants at the seminary. They were like the second
Speaker 1: level people. Even Alivny Hellivny, he was also second level
Speaker 1: during those years. So I don't think you ever had
Speaker 1: such a concentration of great scholars in one institution, and
Speaker 1: you had at the Seminary. Let's say in the fifties,
Speaker 1: let's see what was Ginsburg dies. I let's see who No,
Speaker 1: a second, you had both Lieberman and Ginsburg dies in
Speaker 1: fifty three. But even after Ginsburg dies, they still had
Speaker 1: amazing people. Okay, let's we're gonna return to a person
Speaker 1: that we saw earlier on Rabbi the great yem and
Speaker 1: I post sake and uh I asked him a question
Speaker 1: that he uh, well, yeah, First, at the end of
Speaker 1: the tewah, I'll mention this at the end because I
Speaker 1: asked them the same thing I asked other people. When
Speaker 1: I was working at Brandis before Smira, people would call
Speaker 1: me rabbi. Do I need to protest? And he said no.
Speaker 1: He said that if if you feel that it has
Speaker 1: a spiritual value, uh, you can you do it. Uh.
Speaker 1: And that's why when I see people, you often find
Speaker 1: people who are called rabbi and you know, for a
Speaker 1: factor he signed, for a fact that they never got
Speaker 1: some but uh, they're doing a good job.
Speaker 2: Uh.
Speaker 1: So Uh, I guess it's fine. And he says it follows.
Speaker 1: And the title rabbi also has been used in opposition
Speaker 1: to the cat rights. So therefore, if you're called rabbi,
Speaker 1: it's uh. In English referred to it as Rabbi Knight.
Speaker 1: But in Hebrew, I guess you know, you refer to
Speaker 1: the the the the non carw rts, you can call
Speaker 1: them rabbi. So that's what he said, But that the
Speaker 1: main question I asked him was as follows. And that
Speaker 1: has to do with the issue of we're gonna be
Speaker 1: having it soon on pesa. Let me pull up the
Speaker 1: screen again for you. I'm gonna show you Gamora and
Speaker 1: really see in Brahos you see the Oh hmhm, hold
Speaker 1: on a second, I see an I see. I have
Speaker 1: to find the gamura here. I don't know what happened
Speaker 1: to my gamura in one ten b okay, I got it. Now,
Speaker 1: let me share my screen with you. I don't know
Speaker 1: if you've heard of zu goat zugoat is. There was
Speaker 1: this idea that if you did thing is in pairs
Speaker 1: like two four, that it would be problematic because the
Speaker 1: demons come out and uh, they could cause you problems
Speaker 1: if you do things in pairs. So uh, the gamura
Speaker 1: speaks about this, and then in it actually says if
Speaker 1: you're not particular about it, there the demons don't come
Speaker 1: after you if you don't care about it, and Ericistral
Speaker 1: they were in particular. But then the kamara raises the
Speaker 1: following question. It says, where is it tier? I believe
Speaker 1: it's hmm, I can't. I thought it was here on
Speaker 1: one to eleven A, but maybe it's before. Basically they
Speaker 1: asked yourself about they're wondering, hold on, I gotta find
Speaker 1: them here. Ah, here there is I think, Yeah, they
Speaker 1: want to know about we have the four cups? So
Speaker 1: how how could we have the four cups? Where is it?
Speaker 1: Anyone know what doffit's on here? I thought it was
Speaker 1: one twelve, but I could one twelve. Okay, one twelve,
Speaker 1: but I really have to check. Yeah, ralshi muri mom?
Speaker 1: Is it one twelve? I mean I'm wrong, but no,
Speaker 1: that's that's a different that's Chevalri and everything. But uh, okay, well,
Speaker 1: i'll say it outside. Uh I thought it was I
Speaker 1: thought it was. I closed it by mistake. I want
Speaker 1: to show you though. Anyone haven't here, anyone knows whether
Speaker 1: where the gamar is, Just call out, we'll find it quickly.
Speaker 1: I thought it was cook gett Alif. I thought it
Speaker 1: was cookid al If. I'm a it's a a bet,
Speaker 1: I think so. Okay, yeah, we got our mudic scholars here.
Speaker 2: It was this past job.
Speaker 1: It's cook on the base coff test salmon base. Okay,
Speaker 1: there you go, Cooff test Samon base. Okay. I want
Speaker 1: to show you this h gomara because you'll think about
Speaker 1: it then. Uh. Tonight a short while when we're at
Speaker 1: the sator coof tests on the base, and I just
Speaker 1: want to have the English so.
Speaker 2: Here.
Speaker 1: It is very good. Okay. So the gamara says that
Speaker 1: you shouldn't do things in pairs. And then they said,
Speaker 1: and uh, we call it lelmurim, so this is a
Speaker 1: night pass. Overnight is guarded from demons, and therefore you
Speaker 1: don't need to worry about pairs. And then they give
Speaker 1: other reasons, because what about the cups we have? Like
Speaker 1: here it says, it's like, how could the stages establish
Speaker 1: a matter I through which one will come exposed on danger?
Speaker 1: Because it says you shouldn't eat pairs. How can you
Speaker 1: have uh, you know, four coasts four cups of wine?
Speaker 1: And then they give reasons, uh, different reasons that the
Speaker 1: cups are separated, they don't combine them, or it's a lemurim.
Speaker 1: So you have this idea of zugoat rumbum. Well, even
Speaker 1: before we get to revolve a rumbaum, the rumbam himself
Speaker 1: doesn't mention anything about zugoat. And this isn't the only
Speaker 1: place who has mentioned. It's mentioned in Brooklos also where
Speaker 1: it says that you shouldn't say, uh, grace after meals
Speaker 1: of what they call the cup of punishment, and they say,
Speaker 1: what's that? That's the second cup and Rashi explains there
Speaker 1: that zugoat caused harm with demons. Now, if you if
Speaker 1: you look in the Rambam, the Rambam mentions nothing about Zugoat,
Speaker 1: and everyone has always assumed that that's because the ram
Speaker 1: Bam doesn't include things dealing with superstitions. There's nothing in demons.
Speaker 1: The Rambum cuts these all out, and not to mention
Speaker 1: the fact that the Tomorrow already says that in Ericistral
Speaker 1: they were not careful about this. However, we have a
Speaker 1: new book. This book, it's not so new, it's from
Speaker 1: Revolver I'm being a Ramam, published in nineteen eighty nine,
Speaker 1: is called The Safer Hammas Speak Well of Deshem, and
Speaker 1: it's we have a two versions, two two volumes of it.
Speaker 1: The first volume was published i think in the forties already.
Speaker 1: It's called The High Waste Perfection. It's published in English,
Speaker 1: and it was translated by a rabbi in Baltimore called
Speaker 1: Samuel Rosenblat. Samuel Rosenblat was the son of the great
Speaker 1: Kazan Yesla Rosenblatt, but he was the rabbi in Beth
Speaker 1: Tefila in Baltimore. Also JOHNS. Hopkins, PhD. And he translated
Speaker 1: and in this next section, which now has appeared in
Speaker 1: English as well, there's a rabbi in Miami who translated it.
Speaker 1: But this is from the Hebrew of the Arabic. And
Speaker 1: you see something amazing in here which was completely new,
Speaker 1: in which a Rambam records in oral teaching his father.
Speaker 1: These books, to say from Moss Speaker, are important because
Speaker 1: we hear stuff about the Rumbam that we did not
Speaker 1: know about. And according to revav be A Rambam, the Rumbum,
Speaker 1: it's not that the he didn't regard zugoat as superstition.
Speaker 1: That's why it's On the contrary, he says that the
Speaker 1: prohibition of zugoat is directed against duelnesst ceremonies. In other words,
Speaker 1: it's not that we abstain from zugoat, as Rashi explains,
Speaker 1: because we're worried about demons. No, on the contrary, the
Speaker 1: sages were concerned about these dualist type ceremonies, which I
Speaker 1: guess means that if you believe like Zoroastrians, you have
Speaker 1: the god of light the god of darkness, so you'll
Speaker 1: do things twice wants to satisfy this god, wance to
Speaker 1: satisfy the other god. So the way that he Revavram
Speaker 1: says that the Rambam understood all these things about zu
Speaker 1: Goat as having to be directed against against these dualist
Speaker 1: type of ceremonies. Now, why isn't the Ramam included. I
Speaker 1: guess because there's no more dualism. They don't need to
Speaker 1: keep people far away from them. But that's what the
Speaker 1: Rombam says. The me Erie has interesting perspective. He thinks
Speaker 1: that people were so attached to this that the sages,
Speaker 1: since it was connected to let's say, Idolatrist type things,
Speaker 1: the sages moved it away, kept the practice, but moved
Speaker 1: it into like a Kosher direction. Now I asked, the
Speaker 1: problem was that the translation is difficult and it's not
Speaker 1: really clear what he's saying. Subsequently, though people have explained it,
Speaker 1: they're the way I just told you. So Astra by Masus,
Speaker 1: I mean Astra by Ratsabi about this, and he says
Speaker 1: that it does appear to be a problem in the
Speaker 1: Arabic But and he doesn't think that the fact that
Speaker 1: they didn't care about Zugat in the land of Israel,
Speaker 1: that would be enough of reason to say that Rambam
Speaker 1: doesn't It doesn't follow it. But that's the significant point
Speaker 1: is we can leave out rhter rats Albi is that
Speaker 1: revo a Rambam tells us that the Rambam's position on
Speaker 1: zugat it was not so he didn't think it was superstition.
Speaker 1: He thought it was the sages legislating to keep people
Speaker 1: away from practices. This doubling that was done for idolatrous reasons.
Speaker 1: So that's that's a very significant addition by the revolver Rambam.
Speaker 1: The rest of the letter is a second here. I
Speaker 1: asked him about this book, Samos Kodeshol. It says on
Speaker 1: the title page the Rambam wrote it. And this is
Speaker 1: with River Sabi's commentary all the throughout the Torah, which
Speaker 1: names are like Eloheim, Is it holy or is it not?
Speaker 1: I have to say that today the scholars do not
Speaker 1: believe that this was written by the Rombam, although I'm
Speaker 1: not one to pass judgment. Leave it to the great scholars.
Speaker 1: But what I wanted to send him was material relating
Speaker 1: to this. But I have to say now, I have
Speaker 1: a whole section of my library which is all my
Speaker 1: monodien stuff, and I keep it there because it's quasi
Speaker 1: my mon of the end. But we assume it's not.
Speaker 1: It's not by the Ruhmbam. So that's the shame most
Speaker 1: kadis vahl. That is the end of kuff memhy. The
Speaker 1: next tchuva which we won't do. But I just want
Speaker 1: to tell you a story. Is kufmanvov Age three sixteen.
Speaker 1: It's written to me by a rabbi, Yitzak Kirshkowitz. So
Speaker 1: who is yak Kerskowitz? I actually met him? How did
Speaker 1: I meet him? Well, first, let me tell you where
Speaker 1: he comes from. He is the son of this person.
Speaker 1: There was a great, great rabbi named Frian Ficial Hirschkammitz.
Speaker 1: He was a Kousenberger hussed. He died in twenty seventeen.
Speaker 1: Here's his picture. He was a he didn't write, although
Speaker 1: he writes many approbations, but he's He was a great
Speaker 1: tom rochem and a great He was a leading post
Speaker 1: Sake fran Heschel, official Hirschkimitz in the and for the Kousenbergers.
Speaker 1: He was like there, leading post Sak. How did I
Speaker 1: meet him? So this is a good story, it's worth
Speaker 1: telling you. I just so. When I lived in the
Speaker 1: Upper West Side, I used to go to the seminary
Speaker 1: a lot. That's where all the great libraries were I
Speaker 1: have no idea what's going to be. They just read
Speaker 1: the seminary library. You can go online, you can see
Speaker 1: a video. But I'm very skeptical about the future of
Speaker 1: libraries because now that I have votes Sarrahm on hebrewbooks
Speaker 1: dot Org, you can access you can access eighty thousand
Speaker 1: books by your fingertips. So I assume you'll need to
Speaker 1: rare book rooms and things like that. But is there
Speaker 1: any future for libraries. I don't know what's said because
Speaker 1: I spent I spent many great times there. But one
Speaker 1: of the times I was there, I was in the
Speaker 1: rare book room because I like to look at manuscripts
Speaker 1: and uncover things. I like to spend my time in archives.
Speaker 1: So I realized that for the average person that's not
Speaker 1: exactly something fun to do, but that's what I like
Speaker 1: to do. And I go all over the world to
Speaker 1: go to the different archives and then see the sites.
Speaker 1: But I love the archives. So I'm there and then
Speaker 1: you have a rabbi there with a long white beard,
Speaker 1: with two other people with them, and Rabbi Jerry Schwartzbar
Speaker 1: who's the director of the rare book Room. He comes
Speaker 1: over to me and says, do you know who that is?
Speaker 1: And no, he goes, that's right by Frian Bershkowitz. And
Speaker 1: you know, and I knew the name, of course, great
Speaker 1: great post Sake. And it reminded me of a story
Speaker 1: that Robber Keefa has told many times and even wrote
Speaker 1: it up in his autobiography, which is called from Washington
Speaker 1: to Washington something like that, meaning from I guess where
Speaker 1: he grew up to. Well, I don't even know what
Speaker 1: the israel I guess I forgot. I forgot the title
Speaker 1: of the books. I don't know what it refers to,
Speaker 1: but something like from Washington, Washington Street to Washington, stuff
Speaker 1: like that. He grew up in the Bronx on Washington
Speaker 1: Street and he moved to Israel. There's Washington, okay. He
Speaker 1: tells the story there. He grew up in the Bronx.
Speaker 1: And one of the big rabbis in the Bronx is
Speaker 1: Romosha Bick Ramosha Bick, the Big Family. They have his
Speaker 1: nephews at Gush is one of the rebbies at Gush
Speaker 1: from the book Big Family, and he's a student of
Speaker 1: remotion Salva Chic and American and an important rabbiting family.
Speaker 1: He became the post sake of Borough Park Ashs and
Speaker 1: that that's Ramosha Bick, his cousin Avram bik Shahuli, the
Speaker 1: one who edited vergaka Emden stuff is it was a
Speaker 1: complete communist. I wrote about this from jew but an
Speaker 1: actual communist. That's a long story. I can tell you
Speaker 1: another time about him. But Rakefa tells the story. He's
Speaker 1: in the seminary and he sees Ramosha Bick and he
Speaker 1: says to Ramosha Bick, coin, but basic farrows, you know
Speaker 1: a coin and a cemetery here, and you have to
Speaker 1: know also the seminary. They used to call it in
Speaker 1: a derogatory fashion, the cemetery. That was one of the
Speaker 1: ways they would call it. But by saying I don't
Speaker 1: know if he had that in mind when he said it,
Speaker 1: or just that what's someone like you Ormosha Bick doing
Speaker 1: in a place like the seminary. The truth is that
Speaker 1: anytime you went to the seminary you saw a sidem
Speaker 1: with peis and long black coats. They will go there
Speaker 1: because it was an open library. I'm like, why you
Speaker 1: it's a closed stack. You can't just get in. You
Speaker 1: need to go get a card and all that seminary
Speaker 1: anyone could go in. In fact, it became such a problem.
Speaker 1: I assume it's so called from Jews trying to liberate
Speaker 1: the books. They had to put in in the late nineties,
Speaker 1: I think it was early two thousands, a like these
Speaker 1: metal detectors, because all these books started disappearing, and so
Speaker 1: they had to put in something to prevent it. So
Speaker 1: you always would have me coming. But Ramosha Bick's reply was,
Speaker 1: you know, if the seminary has importance for him, I
Speaker 1: shouldn't see it. So where if I'm Hirshkovitz was looking
Speaker 1: at manuscripts in the manuscript room, you know the money.
Speaker 1: Ivan Bowski gave a lot of money to the seminary,
Speaker 1: and after his scandal, they took his name off the front.
Speaker 1: They asked him could they take his name off the front,
Speaker 1: but they never took his name off the inside. If
Speaker 1: you go on up to the fifth floor, you had
Speaker 1: ivan Bowski's name right there, which I guess is okay.
Speaker 1: He gave the money, and so events met this Rabbi Hirshkavitz,
Speaker 1: who is an expert in a few different areas. He's
Speaker 1: published svarim publish stuff from the maral or Shan Nottinsen
Speaker 1: and I it's just a question, I asked him, and
Speaker 1: he told me the answer to it. We don't need
Speaker 1: to go into that. It's just really talmudic. And then
Speaker 1: the next two to three two vote we don't need
Speaker 1: to look at either. They're one from Bjos V. Lieberman,
Speaker 1: who's a big posting in an Ay Brock, and two
Speaker 1: from Rashul Ashkenazu. We go out the great bibliographer who
Speaker 1: they I just received my three volumes of his collected letters.
Speaker 1: If you love Jewish books and bibliography, it'll keep you
Speaker 1: up at night. Everyone else that'll put to sleep. I mean,
Speaker 1: I don't think most people are interested in whether it's
Speaker 1: published in fifteen twenty or fifteen forty and these sorts
Speaker 1: of things. But it does have nuggets of brilliance, not brilliant,
Speaker 1: nuggets of amazing finds in there, things that he knew
Speaker 1: that no one else did before computers. And these letters
Speaker 1: all deal with Nittel, terrorist Udy and Christmas Eve, and
Speaker 1: we had the whole class on that, so I don't
Speaker 1: need to repeat it. I'll just add about Nittl because
Speaker 1: afterwards I found out so someone asked me about Erchimbacher,
Speaker 1: where by Elie Fisher and Israel actually discovered a manuscript
Speaker 1: which he has published online sections of it in which
Speaker 1: the Kabosialir mentions Nittel. I dealt with that in my classes,
Speaker 1: and he refers to it as leel nittol. So I
Speaker 1: said that the idea of nittel can only comes in later.
Speaker 1: We see already that even though they were showning just
Speaker 1: call it nittel, already the Kravosyalir in the sixteen hundreds
Speaker 1: is also calling it Alel Nittlel. Nittel is nittln. So
Speaker 1: we can we don't need to go through these two
Speaker 1: vote just stuff I did in my class. Now we
Speaker 1: come to page three twenty one. That's what I meant
Speaker 1: that we're now only about forty pages from the end.
Speaker 1: And this is Simon Kufner in one fifty. And this
Speaker 1: is a letter from the lobabachereb, a long letter from
Speaker 1: the Labavachvi. So I need to explain a bit about
Speaker 1: how is it that Obama Cherebby's writing letters two letters,
Speaker 1: one in English and one in Hebrew. It's the only
Speaker 1: letter in English I've been seeing recently. You know, the
Speaker 1: ol Babacherebi wrote thousands and thousands of letters, and yet
Speaker 1: they sell them at auction for a lot of money.
Speaker 1: So I think I need to put it in good
Speaker 1: folder to keep it because in case I want to
Speaker 1: sell it and to well, let me tell you the
Speaker 1: story about my visit with the Olbabachereby and what led
Speaker 1: to it, and then there and we'll see what he
Speaker 1: says in the letter. I grew up in a place
Speaker 1: called West Orange, New Jersey, and I live there today.
Speaker 1: I moved back there after twenty years being other places,
Speaker 1: living in Boston, Brookline, Cambridge, West Hartford, Scranton, New York City,
Speaker 1: and I made my way to back to West Orange
Speaker 1: about a mile from where I grew up for the
Speaker 1: simple reason that it's really the closest community to active
Speaker 1: community to Scranton and Livingston is really the same thing
Speaker 1: West Orange. But if you want really an active Jewish community,
Speaker 1: this is it. But growing up, there was a man
Speaker 1: in our town and his name, well he still lives
Speaker 1: in the town is here. He is Rabbi Moshaherson, Rabbi
Speaker 1: Mosha Hearson. It was originally was a shriach of the
Speaker 1: Rebbe became. He's the head of the Rabbinical College in Morristown.
Speaker 1: That's the one of the big yeshivas of for RaBaD,
Speaker 1: the Asa camp. I went to one summer Gonna stral
Speaker 1: and he is the head of all hbad in New Jersey.
Speaker 1: Now what does that mean, the head of all Hbbad
Speaker 1: in New Jersey. Well, I was looking as I was
Speaker 1: looking for pictures of him and exactly his his titles.
Speaker 1: I came across something of interest. Well, as I said,
Speaker 1: he's the head of it. And I came across the
Speaker 1: following that are there two rabbad centers in Monroe? This
Speaker 1: is Monroe, New Jersey. And it explains that there's only
Speaker 1: one authorized rabbad center. To be an authorized center, the
Speaker 1: rabbad headquarters based in Brooklyn must authorize you. Viya's regional director,
Speaker 1: the regional director of the state of New Jersey is
Speaker 1: right Mosha Herston or Miinal College in Morristown. And it
Speaker 1: explains that this Rabbi Zakholukowsky is the official shriach and
Speaker 1: the other one the And here you have the the
Speaker 1: thing from the based in is not a real shlach.
Speaker 1: This Rabbi Spritzer does not or Rabbi Karabach. They don't
Speaker 1: operate under the aegis of Abovich World headquarters. So so
Speaker 1: that's an important role the Reby herson has. He's in
Speaker 1: charge of all the Khabbad in New Jersey, and he
Speaker 1: obviously was very close to the Rebbe because you were
Speaker 1: in their middal college for all those years that the
Speaker 1: Rebby was alive. It's an interesting thing about the official
Speaker 1: Rabbad because what does that mean. Khabbad's a name. You
Speaker 1: can't copyright it. If I all of a sudden become
Speaker 1: interested in rashnierz Alman Avladi and I want to open
Speaker 1: up a center and say the Habbad Center. Just like
Speaker 1: you can have a Kabala center, you can have a
Speaker 1: Hbbad center. I don't think there's any validity to a
Speaker 1: civil suit, so they try to sue them on Bastin
Speaker 1: and names important. If you look, for example, Bobbo when
Speaker 1: they had this split, they had to go to Bastin
Speaker 1: and only one could be bubb of the other has
Speaker 1: to be I think they called a Bbob of forty
Speaker 1: five from forty fifth Street. But you have all these
Speaker 1: independent Rabbad people who you know, the Rebbe's not alive.
Speaker 1: They can do their own thing. They don't recognize and
Speaker 1: I think I understand if they want to have a
Speaker 1: different approach us to tell them that they can't be
Speaker 1: called hbbad. They are hbbad And but it's not official
Speaker 1: And a lot of people don't realize this. For instance,
Speaker 1: this it's a hold on here. The big rabbod place
Speaker 1: in Ruckers is not. The rabbad house in Rutgers is huge.
Speaker 1: I've been there, I've eaten there. They have a lot
Speaker 1: of people sleep there, they have the dormitory and they
Speaker 1: raise a fortune. People don't realize it's not an official rabbad.
Speaker 1: It's one of these rebel rabbads that aren't recognized. But
Speaker 1: does that matter to the average person? What does the
Speaker 1: average person know the rabbi is a rabbad rabbi. The
Speaker 1: fact that he's not officially recognized us of no significance
Speaker 1: or relevance at all to the people who are Ruckers
Speaker 1: or anyone who gives them money. They don't even know
Speaker 1: what that means. It's not officially recognized. If you look
Speaker 1: a little deeper, you'll find the answer that this is
Speaker 1: what you find on non officially recognized Rabbad. The Rabbad
Speaker 1: House in Ruckers is a Messianic institution. You do not
Speaker 1: find this in America at regular recognized Rabbad houses. They
Speaker 1: don't have all this proper about the Rebbiez Mashiach, but
Speaker 1: the Rabbad House of Rutgers does. But I've spoken to
Speaker 1: a number of people and they've told me, well, one
Speaker 1: of them said he knew all about it, but the
Speaker 1: others told me that they had no clue and it
Speaker 1: was never brought up. It was irrelevant. So it's not
Speaker 1: like the Rabbad House and Rutgers is the Rabbad House
Speaker 1: in Florence, Italy for those who've been with me, or Venice,
Speaker 1: where they put up a big sign on the door
Speaker 1: saying you had the name of Marina Verbin and you
Speaker 1: could go four years at Rutgers and you can eat
Speaker 1: there every day and not know that it's a center
Speaker 1: of false Messianism and that they are not mainstream Rabbad
Speaker 1: because they don't put it in your face. But that's
Speaker 1: that's of interest. I think to RaBaD people it's of interest.
Speaker 1: I don't think it's of any interest to us. But
Speaker 1: Rabbi Hearson, let's get back to Rabbi Herson. So growing up,
Speaker 1: of course we knew him. He even was a Massader
Speaker 1: Kiduchin at my brother's wedding. Well, when I became bar
Speaker 1: mitzvuot I, I don't remember the exact circumstances, but I
Speaker 1: had RaBaD connections because we used to go to Mishmar
Speaker 1: with RaBaD people and we used to have shabatones and
Speaker 1: Crown Nights. I doviin with the rebby upstairs in the
Speaker 1: special room there, and we had Khbad people. The school
Speaker 1: I went to, which is now called the Kushner Academy,
Speaker 1: was called the Hebreuth Academy. We had RaBaD students with us,
Speaker 1: even though it's a co ed school. They did not
Speaker 1: have a school in Morristown like they do today. So
Speaker 1: all this children, including Rebbie Herston's children, went to this
Speaker 1: modern Orthodox school until they I think we were eighth
Speaker 1: grade or maybe sixth grade, and then they moved them
Speaker 1: to a Habad place in Crown Night. So the girl
Speaker 1: I was Rabbi Zuweebo, very important rabbi in Marstown. His
Speaker 1: daughter was in my class. We had eight boys one
Speaker 1: girl just her. Couldn't have been an easy experience but
Speaker 1: her father was. I think they called them the headmashpia,
Speaker 1: as I call it. In Morristown. She was with us
Speaker 1: till eighth grade. And all the Rabbad people in Morristown
Speaker 1: and in the area there were other Habad people who lived.
Speaker 1: They all sent their children for Menary school to the
Speaker 1: Hebrew Youth Academy Rabbih Oberlander in Budapest actually discovered this,
Speaker 1: which I knew nothing about. He's reading old Rabbad materials
Speaker 1: and all, and behold here it is. It says South
Speaker 1: argein Jersey. That's where my school was, although by this
Speaker 1: time and I moved to West Caldwell, I was in
Speaker 1: West Orange. But I had no idea that. In this
Speaker 1: Rabbad newsletter not newsletter Little Tory Journal from nineteen seventy nine,
Speaker 1: one of the mozotovs of the bar Mitzvahs is me
Speaker 1: mal Mark Shapiro. But so before I was bar Mitzvad.
Speaker 1: I'm not sure if I asked. I know I didn't ask.
Speaker 1: I'm not sure if my father asked, or Rebbie Herson
Speaker 1: himself did it. He asked, wuld I like to have
Speaker 1: yochidros with the rebbe I understand that Shmimi at Saras
Speaker 1: of the nineteen seventy seven the Rebbe had a heart
Speaker 1: attack in the middle of Hakafos in front of all
Speaker 1: Is Calcidi. And after that it was not RaBaD nikin
Speaker 1: to go win, but other people did not go win.
Speaker 1: It was very hard to get into see the rebby,
Speaker 1: but by Hearson. Of course, he is one of the
Speaker 1: leading figures in Khabad. He could make it happen. So
Speaker 1: he did make it happen, and we had yahiros with
Speaker 1: the Rebbe. The Rebbe gave me a dollar. I don't
Speaker 1: know where the dollar is. I didn't take it seriously.
Speaker 1: I didn't frame it or anything. When the book came out,
Speaker 1: he had all these people, all these two of them
Speaker 1: actually who contacted me tell me about the meeting with
Speaker 1: the Rebbey. Like I remember nineteen seventy nine, it's I
Speaker 1: who was there. It's nothing he talked to My father
Speaker 1: really didn't speak to me. That will see the letter.
Speaker 1: But it was a big deal for Rabbad because you
Speaker 1: understand the people, the young Kabbadi were growing up today.
Speaker 1: They just know the videos they so and I guess
Speaker 1: they thought it'd be interesting to speak see what I
Speaker 1: my impressions were of the Rebbe. I was twelve years
Speaker 1: old at the time. So he went to the Rebbi
Speaker 1: and we had yachidras with the Rebbe, which probably lasted,
Speaker 1: you know, three four minutes, and and that was that. However,
Speaker 1: shortly after that and we're have to do this next class,
Speaker 1: my parents get a long letter from the rebbe in English,
Speaker 1: not typed but with his handwriting. Actually he added anythings
Speaker 1: on the side. Not a typical just stay you know,
Speaker 1: the three four line letters. I got the typical three
Speaker 1: four line letter, which i'll I'll just show you one
Speaker 1: thing about it. But we'll deal with the letter to
Speaker 1: my father next class. In the letter to me, which
Speaker 1: is not a significant letter, it's a standard letter, he
Speaker 1: just says that calls me Havrejamen that now that you're
Speaker 1: thirteen years old, is when you're a bar mitza mitzvos.
Speaker 1: You should grow to ben rameishes the mission says and others.
Speaker 1: Then you'll that's when you do gumara. And then he
Speaker 1: says you should increase your learning bitrusa nigla in the
Speaker 1: open torah andsidos. And he's telling me this modern nor
Speaker 1: thask kid, you should also wear rasidus and uh you know,
Speaker 1: be careful keima Mitzvos, and then he says that God
Speaker 1: should bring you success Leos. This is what the Rebbe says, Leos,
Speaker 1: Grasid Eurasia Mayam v Lamdan, that you should be look
Speaker 1: the order he puts it in. You should be a
Speaker 1: husted a fear of God and a tora scholar. Now
Speaker 1: I just googled it this this morning at Hama. This
Speaker 1: is a standard uh formula used by the Rebi. In fact,
Speaker 1: I even found it the rayats his predecessor, and you
Speaker 1: can find this in hundreds of cases. This is what
Speaker 1: they wish, like when they wish bar mits the boys,
Speaker 1: or they wish others that you'll grow up, you'll be
Speaker 1: a hassideration mind Valamdan. But Hasid goes first, and hassid
Speaker 1: doesn't mean just a pious, it means a husted h.
Speaker 1: So I find that of interest. I know I'm going
Speaker 1: to have we have a number of rabadniking with and
Speaker 1: especially Nacham who's uh no, not nach Schamrio who helps
Speaker 1: me a lot, and he I'm sure I'll have a
Speaker 1: lot to say about uh no, no, sorry not that's
Speaker 1: the full name his first name. He's a double name.
Speaker 1: I won't give away his last name. If you listen
Speaker 1: to Raquefete, you've heard his name mentioned numerous times. He's
Speaker 1: gonna have a lot. I'm sure to tell me about
Speaker 1: this phrase because he's very wounded. But so the rebeby said,
Speaker 1: I should be so well. Next week we're going to see, uh,
Speaker 1: what the rebby had to say to my parents. The
Speaker 1: fact really my father but addresses it because my father's historian.
Speaker 1: So it's a it's a very interesting letter what the
Speaker 1: rebbe has to say. And then we're going to hear
Speaker 1: from rehearsal chacter information that I don't think untill was
Speaker 1: written down here was ever recorded. And well, as I said,
Speaker 1: we're only about forty pages from the end, so we're
Speaker 1: making progress and we're not going to go fifty five.
Speaker 1: So let me take the questions and the comments here.
Speaker 1: We'll meet one more time before Pesach. I don't know
Speaker 1: if I mentioned it. You can listen. I gave the
Speaker 1: talk last year on kidney, so you can hear that
Speaker 1: if you're interested. During the week Monday night, two weeks
Speaker 1: from tonight, where Asriel says that Beryl AZA's father is
Speaker 1: the shliach there. Yeah, there's there's a few people in Milan.
Speaker 1: The thing about Milan is that their Beryl Aazar, the
Speaker 1: chief Rabbi of Russia. You have some messy on this
Speaker 1: types there also, so they have berger made a big
Speaker 1: deal about how can we trust their wine? But Milan
Speaker 1: has a real rabbad presence there. Yes, and Beryl Azar's
Speaker 1: is the brother in law of Ruby Oberlin or a
Speaker 1: Budapest who if you ever make your way to Budapest.
Speaker 1: He is an unbelievable personality, as is Beryl Lazar. What
Speaker 1: he's been able to accomplish and achieve there is simply incredible.
Speaker 1: The Misnagdine always liked to criticize. I remember during the
Speaker 1: Olympics when they had the Olympics there, Rabbi Lazzar was
Speaker 1: invited by Putin, so I went to the opening ceremony
Speaker 1: and then he flew back and this was aer of
Speaker 1: Shabis and he couldn't get back to his house, so
Speaker 1: he walked like ten miles on Shabis to get you know,
Speaker 1: surrounded by security, to get home. So everyone was mocking him.
Speaker 1: This is a rabbi, you know, air of Shabas he
Speaker 1: should be home and say he's going to the Olympics.
Speaker 1: What kind of idiots these people? If Putin's like the Czar.
Speaker 1: If Putin tells you, I want you to come to
Speaker 1: the Olympic Games, of course you go there. He'd even
Speaker 1: have a head there to fly on Shabists. If the
Speaker 1: games were on Shabis. There's no question to the head there.
Speaker 1: Because it's if a Jewish person in Israeli, someone gets
Speaker 1: arrested for drug dealing, Putin can reach the UH. Putin
Speaker 1: can call up the Kremlin, and I mean it's not Putin.
Speaker 1: Razark can call the Kremlin and get put through to Putin.
Speaker 1: Putin actually sent Lazare to Iran to visit the Jewish
Speaker 1: community last year. It's real pu Nephish. So the idea,
Speaker 1: whatever Putin says to Lazar to do, of course Lazarre
Speaker 1: should do it. You don't tell Putin, I'm not coming
Speaker 1: to your games. Lazarre and he's done great things in Russia.
Speaker 1: David says, I I didn't continue reading the midrash that
Speaker 1: only one man in a thousand will exell on gamorrow,
Speaker 1: while zero women will zero women in Okay, hold on uh,
Speaker 1: It says well, because the pussic is uh here whether
Speaker 1: they're giving a drusha as follows. Let me pull it
Speaker 1: up on the screen here for you so you see what. David,
Speaker 1: thank you again as always David for this. They're making
Speaker 1: a drushia on this is Cohells Ecclesiastes Paraxion. So here
Speaker 1: take a look at the puscle here in pussk Twenty eight,
Speaker 1: it's saying Coelis is saying, not one man among a
Speaker 1: thousand have I found? But a woman among those have
Speaker 1: I not found? Uh? Now, whatever the context is in
Speaker 1: Cohales the contrastit is cohls they the mid rush was
Speaker 1: using it h to speak about learning. But then it
Speaker 1: says but hold on. But right after they quote the
Speaker 1: Midrash about the Gamara, then this is another interpretation. I
Speaker 1: found one man of a thousand, it's Avraham, and a
Speaker 1: woman among those are not found. That's Sarah. But I'm
Speaker 1: looking at it. I don't see where it says David.
Speaker 1: I'm just looking at the Midrash here where it says
Speaker 1: that women no women. I mean, that's the implication, of course,
Speaker 1: but doesn't say it explicitly. It's not referring to that.
Speaker 1: The focus is on the men they're learning. Let's go
Speaker 1: back to the questions here. Scholars do not take Belle says,
Speaker 1: do not take most of his books seriously. And he's
Speaker 1: not the first one to write a book like that. Yes,
Speaker 1: they did not take it seriously. Schmoal says is the
Speaker 1: Rumman's inauthentic Ethical Will, where the Rummo was reputed to
Speaker 1: have said the Chmelunda's brains were frozen up north. Yeah,
Speaker 1: that's that's that's it. And uh, he says, because they
Speaker 1: eat all all terrible food, it's all sorts of bad stuff.
Speaker 1: David says in Rashaum Karmi's Jewish Philosophy course, he brought
Speaker 1: in Sphikolitz to deliver a guest lecture on yessla raka
Speaker 1: for Ah. That's that would be nice not to hear.
Speaker 1: Of course, in those days the wouldn't have taped it.
Speaker 1: Then they didn't have children. Ah. Someone texting me something
Speaker 1: about the Krazonish and his wife. I will be dealing
Speaker 1: with the person who this person refers to in a
Speaker 1: future post. Barry says him Grata, who is a Tom
Speaker 1: of the Hasnich, talks about the difficult marriage in his
Speaker 1: books Yeahsviijahuda, who I'm going to be dealing with this figure,
Speaker 1: this cousin Niche had a student called Spijahuda, And I'm
Speaker 1: going to in my next post reveal very interesting stuff
Speaker 1: about this relationship of Spijahuda and and the but and
Speaker 1: anyone who the Krasnich knew this and look, it's not
Speaker 1: that it happens. And who says just because he's going
Speaker 1: to be stroll that has to have a perfect marriage.
Speaker 1: We have a talk by on our website. In my
Speaker 1: post I linked to it. Okay, thank you, okay. Who
Speaker 1: was Rajoel Margolis husband from Hias that's Mordeheim Margolios. Suzana
Speaker 1: says there were women composers who had to hide the
Speaker 1: fact that they are women in order to be published. Yeah,
Speaker 1: and there was a in the Haadi world. Sometimes what
Speaker 1: they do is they use the initial. They don't do
Speaker 1: their full name. They'll use their initial Ravarra. Nicholstein's mother
Speaker 1: published material intels. They had a tor A journal there
Speaker 1: and she published it under a pseudonym because it wasn't appropriate,
Speaker 1: they thought, but for women to be writing terrorst stuff.
Speaker 1: As Reel says, he heard the story from Nutton Green Blat,
Speaker 1: who is probably the soul survivor of the Roughs coll
Speaker 1: You mean Israel the story that he woke up in
Speaker 1: the middle of the night. I mean it could be
Speaker 1: more than one. It might have happened more than once.
Speaker 1: But I heard it from I can't remember his name.
Speaker 1: He's professor of economics at George Mason Well says, maybe
Speaker 1: writing but don't rely on my PSAC is a way
Speaker 1: of setting a quasi precedent that could be used in
Speaker 1: subsequent generations. That is your convincer of the review, but
Speaker 1: don't feel the time is right. Well, that's what he says.
Speaker 1: He says, I leave it here until what he says
Speaker 1: as follows. Reva Mazous says, after giving us all the
Speaker 1: reasons should be permissible, he says, but I don't want
Speaker 1: people rely on me a shikimjameador until the great stages
Speaker 1: agree with me, and if they don't agree, then it
Speaker 1: should be So that's why asked for Schachter. And he
Speaker 1: says it makes perfect sense. And then I says, okay,
Speaker 1: So can I tell people you're mutterit that he didn't
Speaker 1: want to and it's not because he's afraid believe your
Speaker 1: Schechter says all sorts of stuff that his handlers always
Speaker 1: have to then retract it and find it a way
Speaker 1: out because they feel it they don't want him. He
Speaker 1: has these handlers who have to you know, He'll say, uh,
Speaker 1: they they had to. They took out of the website,
Speaker 1: the Jewish Press website when I showed you that he
Speaker 1: mottered swordfish, even though everyone knows it. He's been saying
Speaker 1: it for years. So they have these people who protect him,
Speaker 1: as it were in quotes. So it's not that he
Speaker 1: didn't know if he wanted to mutter it, but just
Speaker 1: because the law makes sense, you need to think about it.
Speaker 1: But you're right what you say, Schmool that he's writing it.
Speaker 1: But the question of the question is stey remed is
Speaker 1: stemed quotes sources that say you can ignore the last
Speaker 1: piece and just follow everything else. A good example of
Speaker 1: Thisscobromsky has a long chuva. It's printedents, it's alizer. I'm
Speaker 1: not sure lying four or five why gelatine is permitted,
Speaker 1: And at the end he says, but we can't permit
Speaker 1: it because even tho it's permitted, we can't permit it
Speaker 1: because we've been accustomed not to eat gelatine in this country,
Speaker 1: stuck in England, and people will say that, well, that
Speaker 1: means a lot of changes, just like the conservatives. It
Speaker 1: raised an interesting question. He's just told you it's permitted,
Speaker 1: So what happens if you eat it? What have you viuated?
Speaker 1: But if you look, Hesco Bromsky's Chuva is often quoted
Speaker 1: by people to support the fact that gelatin's permitted, even
Speaker 1: though le mice in the end he ruled no for
Speaker 1: metahaloic reasons. And that's in line with the day Rehmed
Speaker 1: who says that you can actually you don't need to
Speaker 1: listen to the the end, because you could say that
Speaker 1: only refers to that time, or he's just hesitant. But
Speaker 1: we we accept him even though he doesn't want to
Speaker 1: accept himself. Barry says remote pinks Scheimber was tom what
Speaker 1: remotion salvation from whom he received smirrraen and then graduated
Speaker 1: Brooken College and married a girl from her and Falley
Speaker 1: and went to Mirror. I didn't even I didn't know
Speaker 1: that he received from smigra from it from uh ramotion salivation.
Speaker 1: That's uh. I didn't know that that's who he received
Speaker 1: Smira from where. Okay, I I knew he went there,
Speaker 1: but I didn't know it was Ramosha. He had other people.
Speaker 1: I thought it was the Matrix tour. But uh, I'm
Speaker 1: let me look online quickly. Here. Oh it says no,
Speaker 1: it says it says Romotion Salvation. I guess and I'm
Speaker 1: just okay. Wikipedia, Roby, Victor Miller, Reserve, Mosha, Bickerm Gifter,
Speaker 1: and Robe Vachtol. He's from Lakewood, so uh. Someone privately
Speaker 1: says that the warning in Devinian scene was aided by
Speaker 1: the publisher. Well, that's the Sun. The unpublished it, so
Speaker 1: you could say that, maybe, uh, it's just the Sun,
Speaker 1: it's not the Vincio could be. Barry says, there a
Speaker 1: back of Baltimore told us the story of the road
Speaker 1: of waking the kids up at two a m. He
Speaker 1: went to. But you know it probably was more than once,
Speaker 1: because I don't think they were all there at the
Speaker 1: same time. David says that doctor Avie Stolman is the
Speaker 1: person who hired doctor Joel Finkelman, but he's not there
Speaker 1: anymore at the library. He's had he's at Barilan there. Oh,
Speaker 1: very nice, thank you for correcting that. He also has
Speaker 1: a PhD. And he wrote on Talmud. I think it's
Speaker 1: an if not mistake. And I studied with Shama Friedman.
Speaker 1: But he's also a love and he wrote a volume
Speaker 1: of shows and Chuvos now says Zugot. We're in da
Speaker 1: Fiomi a few days ago at Skier. I don't do daffiomi. Uh,
Speaker 1: let's see from Washington Avenue to Washington Street. Thank you.
Speaker 1: iPad says that JP has put in tables with glass
Speaker 1: tops because of the liberation Theftish in this renovation. If
Speaker 1: you there's a very nice video with David Kramer's the
Speaker 1: library and discussing how they have to have to re
Speaker 1: imagine libraries in the digital age. Israel says, with the
Speaker 1: cosumer Hasidim in publicly they visit the jats. I don't know,
Speaker 1: but why not. He's going there to get the manuscripts.
Speaker 1: Manuscripts are always published, and they always thank in the
Speaker 1: introduction the seminary for letting them. And all these people
Speaker 1: have to go to the seminary to see it. I've
Speaker 1: seen other great Doris scholars at the seminary. You're going
Speaker 1: to the library, You're going to look at the manuscripts. Look,
Speaker 1: we go to the Vatican to see manuscripts. Barak says
Speaker 1: that the largest lebot house in the world, that's Rutgers
Speaker 1: is the largest one in the world. I don't know
Speaker 1: if it is is official Rabbat and unofficial depend on
Speaker 1: Messianic views. What I was told is that none of
Speaker 1: the official ones are Messianic. But I think even if
Speaker 1: you're not Messianic, if you just decided to open up
Speaker 1: a Rabbat house to say I'm going to open a
Speaker 1: Rabat house you don't ever have by Hearson's approval, then
Speaker 1: you're unofficial. But the idea that then they're going to
Speaker 1: bring you to Bastin because you don't have the right.
Speaker 1: I don't know who can copyright Abad as a philosophy,
Speaker 1: just like I could open up and say I'm a summer,
Speaker 1: I'm a litfish or something. So for an I guess
Speaker 1: if you're a Habad person, this is a personal thing,
Speaker 1: and it's it's distressing if you're like a mainstream of
Speaker 1: Kabbad that these independent people are opening and they're not
Speaker 1: in line with the mainstream, are opening up and calling
Speaker 1: a khabbad. But for outsiders who just want kosher meals
Speaker 1: and a shabis Uh I was in India. You think
Speaker 1: that people, these independent ones in New Jersey are may
Speaker 1: be a little bit off. You go to India, they're
Speaker 1: completely whacked out, even though they have amazing Masiris Nephish
Speaker 1: to live in India. But they I opened up I
Speaker 1: published this on the sparing Bog. I opened up the sparring.
Speaker 1: They have a stamp there saying that the date was
Speaker 1: it Gimo tamos. Nothing happened, everything is the same. They
Speaker 1: don't believe. They believe the grave is empty. I mean,
Speaker 1: you have some real craziness going in India, Zev says
Speaker 1: or by Kawfmoor Wassi's teacher of the Baba Shiva and
Speaker 1: Newark in nineteen sixty three. Yes, so Boward saysdr Issham.
Speaker 1: I'm sometimes they read rayal, they abbreviate it correct and
Speaker 1: you're Rayal. In the Army of Ashem. When I was
Speaker 1: in Gania Cerral day camp, we were all inducted. We
Speaker 1: got our flags and we were inducted in Civo Sachem
Speaker 1: in the Army of Ashm and we sang we want
Speaker 1: Machier now, and we did not sing about the Rebbe.
Speaker 1: This was in the mid seventies, we did not have
Speaker 1: the rebbe in mind. Maybe in the secret that's what
Speaker 1: they thought, but we just we They never ever told
Speaker 1: us anything about the Rebbe as machir Ah. So Naftali
Speaker 1: says that Bignell and Brown's book on the Cousination showed you.
Speaker 1: That book, the Big One, discusses the shidoh and the
Speaker 1: marriage and quotes call its extensively, and he really it
Speaker 1: shows the cosnation of Sidcus. I'm sure he mentions it
Speaker 1: as well that the cosation was deceived about her age
Speaker 1: and when he found out, he refused to break the
Speaker 1: shioch and there might have been an other issues and
Speaker 1: they couldn't I've had children. He refuses to embarrass her,
Speaker 1: And I mean that's so that's that's told about what
Speaker 1: a sadiki is. That that's beyond the call of duty, obviously,
Speaker 1: but that's the rasiche. We're not all the David says
Speaker 1: that when Raviral Lensin was walking Crown Knights in the fifties,
Speaker 1: he crossed the rebby as they were walking and after
Speaker 1: brief is change the Rebbie reminder of aral l scene
Speaker 1: that years o Kodemus Ramasseo so you're in good company.
Speaker 1: But yeah, but uh, it's one thing that year us
Speaker 1: should go for a sparhasidus? What am I planning to
Speaker 1: do in these classes? When I finished viewing a safer
Speaker 1: while the plan was that someone important suggested it. Do
Speaker 1: Shan Liberman take you into the world of American Orthodoxy
Speaker 1: and conservative Judaism. There's a lot to do with Shaw
Speaker 1: Liberman and Barrosas. Who gave the hector to fight the
Speaker 1: Olympics on Shapis. No one gave the heatter to fight
Speaker 1: the Ompics on Shapas. The Olympics weren't on Shampus. Who
Speaker 1: was there? Of Shabas? What I said was that at
Speaker 1: the first day of the Olympics was let's say, on
Speaker 1: a Friday night, and the only way or let's say
Speaker 1: it was a two day holiday and the only way
Speaker 1: to get there was to violate it or something like that.
Speaker 1: Uh you, whatever it is. I I had no doubt
Speaker 1: there'd be a hector for it, for it's only a
Speaker 1: durabonn And this is a case it would be nephisch
Speaker 1: if if you have to or have to if the
Speaker 1: if putin were to send a car let's say, it's
Speaker 1: shop this afternoon and Putin's car rolls up and says
Speaker 1: that it's a jurgent. Putin says that Rebec Glazar has
Speaker 1: to come to him. You think, uh, any post Sake
Speaker 1: would say, of course Lazar could get in the car
Speaker 1: and go there. It's it could be a matter of
Speaker 1: puch Nephish. We have no idea how many Jewish lives.
Speaker 1: And the important matter is Rebel Lazar because of the
Speaker 1: fact that he can pick up the phone and call Putin,
Speaker 1: how much good he has done. And uh, we know
Speaker 1: there's all sorts of terror for people who are close
Speaker 1: to the Melek. So I'm just saying hypothetically, if that was,
Speaker 1: if that was the case, uh, that you could definitely
Speaker 1: find a hector for that much easier than all these
Speaker 1: other htarium for people working government. Yeah. Well, well, Lasar's
Speaker 1: congregation might be small, but he controls the entire your
Speaker 1: former Soviet union. And it's all rabbad. Other than a
Speaker 1: show here and a show there, It's it's all rabbad.
Speaker 1: So yes, someone puts a Rubi g Relic was the
Speaker 1: the RaBaD and Milan, Yes, he passed away, David says
Speaker 1: regarding Rabbie Lamb typing one of the holy names. Many
Speaker 1: posts them say that any writing such is typing, which
Speaker 1: is not kosher. As her safer tour is not prohibited
Speaker 1: writing and he gives sources. Okay, so thank you for that,
Speaker 1: so you wouldn't need to if it's not type of
Speaker 1: And you know this also relates to the question I
Speaker 1: spoke about Bethel. Remember the old question about Bethel. If
Speaker 1: you write Bethel, it's not a Hebrew that was the question,
Speaker 1: could you do it or not? And we spoke about that,
Speaker 1: and Mel says he attended classes given by Shuda at
Speaker 1: BRS and Boca. Yes, I will deal more as I
Speaker 1: said with Jahuda. Rabbi Wakfogo was a student Nussen Vachvogel
Speaker 1: was a student at Yeshiva College. Either of Cook biography
Speaker 1: or Cook biography done. We just gotta these aren't these
Speaker 1: academic books are not like books that in the where
Speaker 1: you just finish it and you then publish it. Yeah,
Speaker 1: you have readers and you have other things. And okay, everyone,
Speaker 1: thank you. Well, we one more class before Paysach. We'll
Speaker 1: pick up with the Bob Jura's Rebby's Letter to my Family.
Speaker 2: This series was originally recorded in twenty twenty and twenty
Speaker 2: twenty one as part of an ongoing lecture series. To
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