Speaker 1: Welcome to Jewish History Uncensored with Mark Shapiro. This is
Speaker 1: season sixteen, episode thirty nine.
Speaker 2: This is class number thirty nine. I've been with you
Speaker 2: people for a long time. You probably know all my
Speaker 2: mannerisms and my expressions. It's amazing when you begin to
Speaker 2: listen to people, you get that sense. Someone emailed me
Speaker 2: thinks that we should take the first fifteen minutes and
Speaker 2: combine them and make special shows just for that. I
Speaker 2: don't know if that means he only listens to the
Speaker 2: first fifteen minutes, but apparently. But really, the truth is
Speaker 2: that every time you listen to a show, you have
Speaker 2: to listen to the next week because, as you guys know, ready,
Speaker 2: probably seven eighths of what I say, you're ninety percent.
Speaker 2: It's just off the top of my head, not reading anything.
Speaker 2: And afterwards I start wondering, was I exact? I I'll
Speaker 2: make a correction. I said something which was sort of correct,
Speaker 2: but I'm really the doc dake, so I have to
Speaker 2: make it one hundred percent. But so they everything follows
Speaker 2: following up that fifteen minutes that he liked so much.
Speaker 2: Ruven's from Paris. Some of you were very interested in
Speaker 2: the whole well b Michal Schabas for psychiatric reasons. He
Speaker 2: calls my attention. I mean, I read this, but I
Speaker 2: forgot about it. The masuris Mosha of Mosha Fleinstein instantly.
Speaker 2: Volume four just came out. Volume one is the best
Speaker 2: volume because there's no real no censorship of it if
Speaker 2: you see the other volumes. But on page ninety three
Speaker 2: he has that very question about going to a doctor,
Speaker 2: a psychiatrist on Shabis and how we're Mosha was mater
Speaker 2: if the psychiatrist thought that it was pikouachnefsh but not
Speaker 2: as a general rule, so you can check that out.
Speaker 2: He also, well, last week we spoke about how the
Speaker 2: Ashkenazim they were so opposed to Hascala that the all
Speaker 2: of a sudden you couldn't do. He called my attention
Speaker 2: to another thing, which I knew, but he reminds me
Speaker 2: of it. In Kakira thirteen, there's an a letter all
Speaker 2: article whereby Muskin whichcudes a letter from ra by Bluff
Speaker 2: of tells who attended the Yomatsmode celebration whole thing. But
Speaker 2: in there he speaks about the mistakes we've made that
Speaker 2: we that is, the Uguddhists the Yeshiva world was not
Speaker 2: able to find support among the people. He says, not
Speaker 2: because of our stance against their incorrect views. It's not
Speaker 2: that they opposed us because we oppose their wrong views. No,
Speaker 2: listen to this. It's because of our negative position against
Speaker 2: the correct views, such as learning Bible, speaking Hebrew and ritsistererral.
Speaker 2: The populace cannot understand our concerns right Bo says, the
Speaker 2: reason we have no influence is because we were in
Speaker 2: opposition to things that we were wrong to be in
Speaker 2: opposition too, namely Tanach speaking Hebrew and erisis terraul did
Speaker 2: and he explains how the attitude was. If if they
Speaker 2: religious are doing it, if the Misrakli are doing it
Speaker 2: at Dafka, we have to be opposed to it, which
Speaker 2: makes no sense, as he points out, So thank you
Speaker 2: for that rouving. We're gonna be devoting today. I'm gonna
Speaker 2: in a minute, I have to return to this issue
Speaker 2: of the lice eggs, because I got five emails about this,
Speaker 2: and I began to respond very strongly defending my position
Speaker 2: on the time I got to the fifth email. We
Speaker 2: have Benny, we have Rebbe Mordechai, we have a VI,
Speaker 2: we have rouving from Paris and one more. I'm not
Speaker 2: so sure. So we're gonna go through the Soggia and
Speaker 2: and I'll explain to you why it's it's problematic. But
Speaker 2: before we go to that, and that's gonna be the
Speaker 2: last thing we do in introduction, we're gonna be spending
Speaker 2: today's class in the very long letter of by Mazous
Speaker 2: and believe me, I'm gonna make you from nineteenth century Lithuania.
Speaker 2: Well wait, wait, do you see everything we cover? But
Speaker 2: I since we are going to focus on him, I
Speaker 2: just and we spoke last class about all the people
Speaker 2: attacking him, and look, there's lots of attacks, and I
Speaker 2: it's funny the attacks. They call him a moscule and everything.
Speaker 2: All these attacks, incidentally, are they're not really about the issues.
Speaker 2: The attacks are about who's going to lead the Spardic world. So,
Speaker 2: for instance, let me pull up my screen. Here is
Speaker 2: the Sparta and so therefore, if you can delegitimize someone
Speaker 2: for their views, uh, that's that's the best way to
Speaker 2: do it. Now, I want to pull up something on
Speaker 2: the screen here, where is it? Okay? So is the
Speaker 2: Sphardic world going to be led by these two Rabbi
Speaker 2: Mazous and Rabbi Amar or is it going to be
Speaker 2: led by the the other people? And if you attack
Speaker 2: Ruby Massous as a mosco, the whole thing it makes
Speaker 2: no sense. It's all stupid. What are you in, Moscule?
Speaker 2: I'll show you something in a minute. There was no
Speaker 2: Hoscala in this Fardic world. So to say that if
Speaker 2: you you have these like here, let me shall you something.
Speaker 2: I'm I have a book here, can you see it?
Speaker 2: Kazono safe And it's the says Hascalo, that's a duke,
Speaker 2: And it's an attack against Rabimazus. What since wend svardhim
Speaker 2: have anything to do with Hoscala? When they study Tanach?
Speaker 2: They study Tanach because that's what you're supposed to do
Speaker 2: and study Hebrew. But these Fardic rabbis, the extremist s,
Speaker 2: Fardic rabbis who've gone to the Ashkenazi kyeshivas, they've brought
Speaker 2: into this whole thing about Hoscala, which is not part
Speaker 2: of their culture at all. It's so it's uh And
Speaker 2: if anyone's interested in this, I can send you. I
Speaker 2: have many other, many other pieces attacks calling him a
Speaker 2: moscule and all this which is completely taking the Ashkenazic
Speaker 2: opposition from the nineteenth century and putting it into the
Speaker 2: s Fardic world. On another matter, in terms of criticism,
Speaker 2: I played you reviewed Psychio Safe's attack last week, and
Speaker 2: I have a lot of respect for Ezechio Safe. He
Speaker 2: included letters in my book. He's obviously one of the
Speaker 2: great post scheme but that's what he is. He's a
Speaker 2: post sake, he's not I don't think it's an insult
Speaker 2: to say he's not wide in terms of his range.
Speaker 2: And I also don't think it's an insult to say
Speaker 2: that you can't compare him to Rabbi Mazou's. It's just
Speaker 2: it's like when the people would attack Rabbi Selivachik. Sometimes
Speaker 2: the I mean, it doesn't, it's just we're dealing with
Speaker 2: different leagues. If I may say so myself, I don't think.
Speaker 2: And fundamentally, the question I think is in the Spardak world,
Speaker 2: is it going to be a Haadi's Fardak society or
Speaker 2: is it going to be a Startak society? For that
Speaker 2: for instance, can play the following they play you Rabbi
Speaker 2: Mazu's something that just play for thirty seconds, or is
Speaker 2: it will be a Spartak where you can have the
Speaker 2: rabbi say as follows and pay and listen carefully. There's
Speaker 2: no ebro I know.
Speaker 3: Hili three and the hammam shaloon yatom.
Speaker 2: In other words, are you going to have this isn't
Speaker 2: religious Zionism from him, but it's a it's a it's
Speaker 2: a recognition of the significance of the state, of the
Speaker 2: importance of the soldiers. And that really is the old
Speaker 2: Spardak way, that's the way of Akramavadios, vuzio, et cetera.
Speaker 2: Or are you gonna go the ashkenaze a radio world
Speaker 2: which because of its history he doesn't want to have
Speaker 2: any identification whatsoever with the the structure of Israeli government,
Speaker 2: the army, all these sorts of things in the Spardak world.
Speaker 2: Saying the prayer for the Hilim, what's the problem? Of course,
Speaker 2: you say the prayer. So why do I mention all this?
Speaker 2: Because in this week's uh weekly sur last week number
Speaker 2: two forty nine from Mamazus, he says something which they
Speaker 2: can again use to attack him as being a moscuo.
Speaker 2: So what is it? Okay? He talks about Parsha Zohar
Speaker 2: and I'm gonna have to tell you my form thing
Speaker 2: in a minute as well. Parsha Zahar, and he points
Speaker 2: out that none, none of the Spartak authorities in the
Speaker 2: Sparda world, women never went as I mentioned, women never
Speaker 2: went even in the ash world until recently. But he says,
Speaker 2: it's a big machocus the Spardak post scheme Rambam, et cetera.
Speaker 2: They all assume that Parsha Zahara is durabonent. The only
Speaker 2: people who hold it star reisata law are the medieval
Speaker 2: Ashkenazak authorities. And he says as follows. This is in
Speaker 2: Note fourteen. He says that Theshkas, because they lived such
Speaker 2: difficulties under the Gazeero, the Crusades, et cetera, they were
Speaker 2: very mahmir when it came to Parsha Zahar, and they
Speaker 2: applied their current enemies, namely the Christians. They put them
Speaker 2: under the category of amakak zahor. So basically they ve
Speaker 2: the Christians that they were living in became a stand
Speaker 2: in for a mulake. And because they wanted to stress
Speaker 2: because they were having such difficult times how bad this was.
Speaker 2: They therefore they turned it into a del Riisa and
Speaker 2: Asvardak Sargine, who are living under a much more tolerant regime.
Speaker 2: They didn't have that. So basically he's this is a
Speaker 2: play well, this is from the Jacob katz Ii Moreba
Speaker 2: Cimsoalavacic playbook interpreting haw A Hara based upon medieval Hallha,
Speaker 2: based upon societal circumstances. He's saying that the Ashkenazi who
Speaker 2: stressed that Parsha zuchler is toro law, it's because they
Speaker 2: were viewing the Christians as a mulach and they were
Speaker 2: so so present in their life that it had to
Speaker 2: be del reisa. That that's the swort of thing that
Speaker 2: I could see them saying. There you go again, all
Speaker 2: that huscala, Ellie, Ellie Turkle, thank you. He called my
Speaker 2: attention to uh to this. I didn't know about this
Speaker 2: that Israel Public Radio two years ago played Wagner and
Speaker 2: it had they had to apologize for it. This is
Speaker 2: on the BBC. You can read it the whole story
Speaker 2: here and at the end they quote someone whereas it
Speaker 2: who's this Jonathan Livney. He's head of the Israel Wagner Society,
Speaker 2: which I never could imagine this is an Israel Wagner society,
Speaker 2: but he thinks it's important to listen to Wagner. So
Speaker 2: thank you for that. I forgot. I've had the things
Speaker 2: on the foe, So I have two more things. Those
Speaker 2: who've listened to my since it's poor im, I'll show you.
Speaker 2: Those who've listened to me for years know that a
Speaker 2: couple of times I said, I love this ashkenazik, this
Speaker 2: litfisha yamaka they wear, and I don't know where to
Speaker 2: get it. Well, so I think two people sent it
Speaker 2: to me. One I forget who, the other Juchsco Moskowitz.
Speaker 2: So here it is everyone you can see it here.
Speaker 2: This is Dovid Lifshits wore. This is what Romotional Feinstein wore.
Speaker 2: But I also every year for the last few years,
Speaker 2: this has been my I hope I can still wear it.
Speaker 1: Uh.
Speaker 2: This has been my keep on poor and that's the
Speaker 2: extent of my costume. Here you go, make Schull great again.
Speaker 2: And I picked this up at the few years ago.
Speaker 2: It's the sixth three community Synagogue, So uh, make schol
Speaker 2: great again? There you go. Well, Uh, by Shapiro in
Speaker 2: Washington Heights and Broyers. This is how you go to
Speaker 2: the omen and this is what the caption you laying in. Yeah,
Speaker 2: that's not exactly what I have one, oh, same one, Okay,
Speaker 2: very nice. I I I listened to the tape over
Speaker 2: and I just want to be clear. If you listen
Speaker 2: to the end, it was clear we spoke about the
Speaker 2: word roots. I I didn't mean to say, as I said,
Speaker 2: it's not a biblical word. We know it's a biblical word.
Speaker 2: It's roots manette. Not only I mean we see it
Speaker 2: all the time. In fact, here one of the famous verses,
Speaker 2: where is it in You're Miyahu? I wrote it down
Speaker 2: at ah yes and near me. I think I have
Speaker 2: it here here MEO seven. We all know this right
Speaker 2: in where's it pussic Zion, you're Zion re Huda. You're
Speaker 2: showing by the way huts there means streets. What I
Speaker 2: meant as and I can't find it at the end
Speaker 2: is levad. I looked. I looked in the concordance. I
Speaker 2: could not find anywhere where the word levad meaning huts
Speaker 2: meaning accept or, apart from which is what leavad means,
Speaker 2: appears except in that one pussok Uh that I showed
Speaker 2: you in cohellis so okay now and this will take
Speaker 2: five minutes, we'll go an extra four minutes. I see.
Speaker 2: I want to get back to that point because many
Speaker 2: people who know me about and here I have the gamar.
Speaker 2: Let's look at the gamar quickly. The gamar and this
Speaker 2: is in Shabis one oh seven B is discussing. It
Speaker 2: establishes that unless something reproduces, there's no there's no prohibition
Speaker 2: to kill the creature. And let me just read you
Speaker 2: the English. But now I'm gonna go back to the Hebrew.
Speaker 2: And they say that lice doesn't reproduce. So then here
Speaker 2: we go. Abaye. You see the mark Abaye says to
Speaker 2: revieo safe and lice do not procreate? Didn't the Master
Speaker 2: mar By This is quoted in voters are also and
Speaker 2: it's I believe it's Rov who says it. The Holy One,
Speaker 2: blessed be He sits and sustains everything from the horns
Speaker 2: of wild oxento the eggs of lice. The zancarne mean
Speaker 2: by say so based as it says, here there there's
Speaker 2: ice eggs. God Uh takes care of everything from the
Speaker 2: the the the the the wild oxen, and too the
Speaker 2: eggs of the lice that would show you that how
Speaker 2: could you say that the lice don't reproduce in a
Speaker 2: normal way as opposed to let's say, from sweat, and
Speaker 2: what is the answer here? And by incidentally, thises, hold
Speaker 2: on a second, Yeah, this was originally Abaye says, uh,
Speaker 2: why does he say it? Okay? Before earlier it's speaking
Speaker 2: about Ravio Safe.
Speaker 1: Uh.
Speaker 2: Reberez says, if you kill lice on schabis, it's like
Speaker 2: if you kill a camon shabis and Ravio Safe objects
Speaker 2: to this, okay. So then it says, if you look
Speaker 2: in the Gamara in English, it says, Ravio Safe answered him,
Speaker 2: naming with real. Safe answered to Baye, there is a
Speaker 2: species of insect that is called lice eggs, But lice
Speaker 2: themselves do not lay eggs. So what it's saying is
Speaker 2: that even when it says that God watches over and
Speaker 2: takes care of the carna meme to bates Ki Nime,
Speaker 2: it doesn't mean lice eggs. It means a species kenim
Speaker 2: that's called life eggs. Strange. Yes, before I go further,
Speaker 2: I have to point out this is the Koran. Koran says,
Speaker 2: Ravyosef answered him. The Gamara doesn't say. R Yose answered him,
Speaker 2: and this is gonna be important. Uh Abayas says, is
Speaker 2: that true that keenim do not reproduce? Didn't Mar say
Speaker 2: that God takes care of the the rams horns and
Speaker 2: the bets keenim. Then it's the answer is minahu dimitri
Speaker 2: beats baits say kenyim. It's not rivosef here. It's the
Speaker 2: Gamara answering it, the stom whatever you want to call it.
Speaker 2: This is going to be important in a minute for
Speaker 2: the reason I'm going to tell you. Second of all,
Speaker 2: when the gamar then it goes further and it says
Speaker 2: the tanya to pull you in. Theyt se kmim. It
Speaker 2: says again it was asked, wasn't it taught in the
Speaker 2: brysa that they're life eggs? And then it's he answered
Speaker 2: him again, it's no, this is the gamarra speaking. Now
Speaker 2: why is it okay? And I'll explain to you why
Speaker 2: that's important in a couple of minutes. But now let
Speaker 2: me get to the question. So I said, I didn't
Speaker 2: mention this last week. I I I didn't get into
Speaker 2: this idea that life's eggs. The Gamuri here doesn't interpret
Speaker 2: him as being actual eggs. It's a separate species. What
Speaker 2: I said was that in it refers to isix. And
Speaker 2: Eli again told me that ravad Jose's grandson mentions this.
Speaker 2: Maybe I saw it. He's citing Ravvadya. Maybe I first
Speaker 2: saw that there and the Gamaris Perkes says that when
Speaker 2: Navi males took Sara, all the nakaevos in his house,
Speaker 2: all the females became barren until Bates kemim, so my
Speaker 2: understanding and revvad Jose, for releast has passed on by
Speaker 2: his grandson understood this to mean that, uh, this is
Speaker 2: referring to reproduction. What I was asked by those four
Speaker 2: or five people was why why not assume that perk
Speaker 2: even if it says, how you calling the cavo space
Speaker 2: so a carros when it says, I feel what baits say,
Speaker 2: Kenim it means the creatures, not the eggs. So at
Speaker 2: first I defended my reading, and now I'm saying, maybe
Speaker 2: you're right. Maybe Bickerdozer needs to be understood the exact
Speaker 2: same way, in which case take back what I said.
Speaker 2: The problem is, what kind of answer is this that
Speaker 2: there's a species that's called lice eggs. The gamara says
Speaker 2: lace eggs. And this gets us into in fact, the
Speaker 2: rouving from Paris said, recommended I look at Slifkin. So
Speaker 2: I searched, and Sliffkin amazingly says that, uh, this is
Speaker 2: this is extremely strange, and he offers a different explanation
Speaker 2: of the gamarrow. So let me explain what's going on
Speaker 2: here and why what I said before is so important
Speaker 2: at least if you're an academic, that it's not. It's
Speaker 2: the later Gamara. Let's say we had this gamarro also
Speaker 2: in the Irishalmi, and I buy a sighted a source
Speaker 2: and said that, well, what about the fact that we
Speaker 2: have this saying from the mar that God takes care
Speaker 2: even of the lice eggs. Let's say that you're shaw
Speaker 2: me then made it machocus. Okay, so it's macocus. One
Speaker 2: holds that there are lice eggs. The other holes it
Speaker 2: the species. We wouldn't anything of it. But all we
Speaker 2: have is the bovy. What Sliffkin is doing is basically
Speaker 2: he's doing what some academic scholars are saying. What he's
Speaker 2: doing is he's giving a different explanation. He's saying, yes,
Speaker 2: the Gamara says there's a species of insects that's called
Speaker 2: lice eggs, But that doesn't make sense, and he's giving
Speaker 2: another explanation. This is the way academics scholars off and
Speaker 2: not just academics ares. If you look at the toasis
Speaker 2: yomtovin Nuzzier parakee mishna, the Ramam does itk of Weinberg
Speaker 2: does it, Vilnagone does it. There's this whole approach that
Speaker 2: you can give an explanation of the Gamara different than
Speaker 2: what the gamara does. In other words, if you read
Speaker 2: the Gamara the way I said you should, ABAYI asked
Speaker 2: this question, and then the the editor explains, no, it's
Speaker 2: not really a stra because when mar says eggs of lice,
Speaker 2: it doesn't mean eggs of lice. It means a species,
Speaker 2: a separate species of insect. But who says that that's
Speaker 2: the absolute answer. This could be even a savarrock answer.
Speaker 2: And we have examples where we shown him I know today,
Speaker 2: if you do this, I'll throw you the base major school.
Speaker 2: We have examples of the rumbum, We have examples of
Speaker 2: other reshown name where sometimes they don't feel bound by
Speaker 2: the later explanations like this, and that's why Sliffkins says
Speaker 2: he offers a different explanation. He after saying it's strange,
Speaker 2: he says that when it's he says, it doesn't mean
Speaker 2: that there is a species of insect called the eggs
Speaker 2: of lice. Rather, it's referring to knits, actual lice eggs,
Speaker 2: but not from which lice hatch. So the point is
Speaker 2: that I really don't know what to make of this.
Speaker 2: The shot in the gamara is obviously bates a a
Speaker 2: key name referred to a separate species, and that's you
Speaker 2: could read a contrary to what I said last week.
Speaker 2: You could read picketeralizer that way, despite what ravad Yosiv's
Speaker 2: grandson says. But if you want to be a little academic,
Speaker 2: you can ask yourself, is the gomorrah is that really
Speaker 2: what it's saying, or is that they have a tradition
Speaker 2: that you can kill it and now you have a steira.
Speaker 2: Then Ittsief says that sometimes the gomorrow would contort uses
Speaker 2: that word came explanations in order to bring it in
Speaker 2: line with the halaka. Is this an example where they're
Speaker 2: offering an explanation, sort of a doka explanation just to
Speaker 2: bring it into line with the halaka. There's a hallaja.
Speaker 2: We have a tradition that for whatever reason, lice you
Speaker 2: can kill on shabis and then you have your They
Speaker 2: give a steerra because they say there's lice eggs and
Speaker 2: you come up with it. He comes up with an
Speaker 2: explanation in the Gamara. But this is and this is
Speaker 2: just trying to offer an explanation. Last week, I gave
Speaker 2: a different explanation that all this happens in a microscopic way.
Speaker 2: Sliffkin doesn't like that. Sliffkin says that there are no
Speaker 2: reshown him of earlier charonim who come up with this idea.
Speaker 2: So I don't know, but I I thank you for
Speaker 2: everyone who wrote. And it could be that the pucatz
Speaker 2: or should be understood the same exact way as everyone
Speaker 2: as the Gamarin shabas. Okay with us, let us pick up.
Speaker 2: If you recall we were speaking about Rabbi Mosha Kunitz.
Speaker 2: I mentioned Rabbi Mosha Kunitz. If you recall, I told
Speaker 2: you that he wrote, uh disappears in all the missionayas
Speaker 2: till they censored it. Told us rabinu Hakodosh. It's a
Speaker 2: couple pages and the see if you go to the
Speaker 2: next page, it continues. And then you go to the
Speaker 2: next page, and right at the bottom of the next
Speaker 2: page you get the mama al diktua Mishna that we
Speaker 2: spoke about. He mentions the point about kohelas this passage
Speaker 2: from Marmosha Kunitz. It comes out of a larger work.
Speaker 2: You can see it on Hebrews that or called which
Speaker 2: is a play. The the biography appears at the beginning.
Speaker 2: Hold on, you can see it here. Here's the biography
Speaker 2: is at the beginning here told us rebinocados. But following that,
Speaker 2: you have a play and it has all the characters.
Speaker 2: You have Rebbi and Avigayo, and come with you, et cetera,
Speaker 2: et cetera, and you have a whole play here. So
Speaker 2: very interesting. And I mentioned to you we'll get to
Speaker 2: I mentioned to you that he was he's buried right
Speaker 2: next to shim and Oppenheim. Here. Let me show you
Speaker 2: something I wasn't exactly correct. And with Shiman Oppenheim, how
Speaker 2: I described. I have a picture of her. I took pictures.
Speaker 2: I said that if you go to his grave, it
Speaker 2: says that he will interceede. It doesn't actually say that.
Speaker 2: What it says is u. It says as follows, everyone
Speaker 2: who comes to uh comes to my grave, you should
Speaker 2: sayona it's it's say our kail malay Racha Mime is
Speaker 2: an abridge version of this. This is found in the
Speaker 2: day from ma Var Yabok, which has to do with mourning.
Speaker 2: He says everyone should say and he says, uh vimia krasfashal.
Speaker 2: And but Sarah, if you're in difficulty, you should pray
Speaker 2: on my grave, and you should give something to Dacca
Speaker 2: in behalf of my soul, and yeshima and uh shavasama
Speaker 2: mank here its own, and God will hear your prayer.
Speaker 2: So it's not that I remembered it mistakenly that he
Speaker 2: would intervene. No, no God. So here you have an
Speaker 2: actual guarantee by the great schimen Appenheim, which is just
Speaker 2: too glory him away from Mosha Kunitz, where he says,
Speaker 2: if you pray here and you do this what I
Speaker 2: tell you to do, God will hear. Of course you
Speaker 2: could say gatto here. It doesn't mean no listen, but
Speaker 2: at least you're guaranteed O hear. And because of that
Speaker 2: this is then a stop for on all the cavoriantors,
Speaker 2: because as far as I know, we have no other
Speaker 2: kever where you're giving a guarantee that if you do this,
Speaker 2: God will hear it.
Speaker 1: So we were.
Speaker 2: What we're gonna do now is continue in my letter
Speaker 2: to Roly Mazous. It's a long letter and we're going
Speaker 2: to go back and forth. Would I say what he says?
Speaker 2: And we're on Simon kok Mamal left page two ninety seven,
Speaker 2: and I was just talking about I don't need to
Speaker 2: repeat it, about remotion Kunitz and how he was asked
Speaker 2: to uh, he was asked the questions in this book.
Speaker 2: Let me show you another book. I got this ready.
Speaker 2: The name of the book is where did I put
Speaker 2: it here? Here is the name of the book is.
Speaker 2: You can see on Google Books. That's where I found it.
Speaker 2: It's called no got Sdek, the first no god Stek,
Speaker 2: the first generation of the reformers. They wanted to get
Speaker 2: a lot of justification for using an organ, changing to
Speaker 2: a Spardic pronunciation, various things. And they have Italian rabbis
Speaker 2: and then they have Mosha Kunitz. They have Ara Haran,
Speaker 2: who at this time was not regarded as a reformer,
Speaker 2: just a liberal Orthodox. He then becomes the big reformer.
Speaker 2: We'll get back to him later today. But I point
Speaker 2: out that Ramosha Kunitz didn't know really what was going on.
Speaker 2: He was just asked the question. So he answered, he
Speaker 2: answers it. Okay, let's stop here. Oh, and I mentioned
Speaker 2: one thing, E was that a few years before that,
Speaker 2: the book Beno High that I showed you wi is
Speaker 2: Ramosha Kunitz's Defense against the Zoar, Defense of the Zoa
Speaker 2: against the Ravakovenden's at criticisms was reissued. And you know
Speaker 2: who reissued it, a Sotmar publisher.
Speaker 3: So even in.
Speaker 2: Satmar they read Ramosha Kunitz.
Speaker 1: Sir.
Speaker 2: On Maszou's replies to me, as follows, he says, this
Speaker 2: is on page three hundred. He says, regarding Ramosha Kunitz,
Speaker 2: meisa shahaya kahaya. This is what happened. He goes, until
Speaker 2: a few years ago, I was a subscriber to yetman
Speaker 2: Is the Karadi, the Litwa Shaharadi newspaper in Israel. They
Speaker 2: also have it in America. And uh, he says. Then
Speaker 2: agav aside, he says, very interestingly, there was an article
Speaker 2: there titled he let us Go assimilate and among the
Speaker 2: things it quoted from Bialyx work Ir Haariga, the city
Speaker 2: of Slaughder. We're I have to do with the kitchen
Speaker 2: of pg in nineteen oh three, and it says in
Speaker 2: the Taid article that two lines were removed from that
Speaker 2: when it was published because the Russian censor, who was
Speaker 2: an apostate, he refused to allow it to be printed,
Speaker 2: that he would not lose his share in the world
Speaker 2: to come. And when Biallak went on and Ali, yeah,
Speaker 2: he reprinted it, Sir and Mazus says man Jane, he's
Speaker 2: a shirodela, which it's interesting to know which can you imagine?
Speaker 2: Maybe I saw that you would say it, but a
Speaker 2: typical goddle uh Alredi type, Najaradi Aldi type, saying I
Speaker 2: like to know what two things there? Well? I pointed
Speaker 2: out in fact in the in the first version of
Speaker 2: my book, I say, I think it's these because I
Speaker 2: read the poem and it only it could only be those.
Speaker 2: But in the reprint which is now in Israel and
Speaker 2: in America, where I just corrected typos, but here I
Speaker 2: actually said not that it appears to me it is,
Speaker 2: And I cited two essays one memoir, actually in one
Speaker 2: essay that speak about this whole incident. Bencion Katz, he
Speaker 2: was involved in this whole thing. So let me show
Speaker 2: you what's going on here with Bolk and what he's
Speaker 2: referring to, because this is a safer that's found now
Speaker 2: in Butte Midrash. I did not want to cite the lines.
Speaker 2: If the lions are so heretical, I didn't want to
Speaker 2: cite them. I just said, it's the two lines that
Speaker 2: begin so holy, I live here they are. Let me
Speaker 2: read it to you in Hebrew and English. So holy
Speaker 2: or Biolic would have pronounced it so holy auve olam
Speaker 2: any Commoslim honny hu jechem the kvamer. But Mostlim we
Speaker 2: know he pronounced that way because he rhymes often with
Speaker 2: the Ashkenaza pronunciation. Here's the translation, and he's speaking here
Speaker 2: to the people who suffered a terrible bogram forgive ye
Speaker 2: shamed of the earth. Yours is a pauper Lord poor
Speaker 2: was he during your life and poor is still of late.
Speaker 2: So here you're you're saying about God, that God is
Speaker 2: a pauper, that God is not I mean, that's a
Speaker 2: heretical thing. Obviously, although you have like reve it'zuck and
Speaker 2: Briditch of he would like scream out to God and
Speaker 2: almost criticize God. But here you have a poem saying
Speaker 2: that God is so weak he couldn't protect you. Who
Speaker 2: is your God? So we understand why that was left out.
Speaker 2: But then Rebet Mazous continues. He says, in this tamn,
Speaker 2: he says, uh. Remember, he says, I used to be
Speaker 2: a subscriber. He says, the editors attacked this essay. Ben
Speaker 2: youo Bate Robbie of Ramosha Kunitz and they and one
Speaker 2: of the things they point out Ourmosha Kunitz discusses it
Speaker 2: speaks there that Rebby and Antoninus there was a tunnel
Speaker 2: that they would go between and between Cephisi Poti and
Speaker 2: Romy and Sir Amosha Kunit says, well, it must be
Speaker 2: a magic tunnel. And he's not the first one that
Speaker 2: they transferred. I even found online. Someone says that who knows,
Speaker 2: maybe he was a miracle.
Speaker 1: Uh.
Speaker 2: It shows you he's even though he's open minded, he's
Speaker 2: really living in a pre modern sensibility. We actually know
Speaker 2: this Romi is. It's referring to there's an Arab village
Speaker 2: at to this day called ruma or something like that.
Speaker 2: That's must be what it's referring to. But what did
Speaker 2: they say in the you taking them on? They said
Speaker 2: that Ramosha Kunitz he interpreted as a magic tunnel. So
Speaker 2: everyone's seeing this would see how idiotic the Gamar is
Speaker 2: that they believe that you could have a magic tunnel.
Speaker 2: And they think that Mosha Kunitz is doing it to
Speaker 2: make fun of the Talmud. It's completely false. That's not
Speaker 2: why he's doing He's doing it because he has a
Speaker 2: simple view of that. Obviously there must be a miracle here.
Speaker 2: And then it says, and you're taking them on. They
Speaker 2: also mocked the picture of a certain rabbi who obviously
Speaker 2: didn't know who he was. Who's the rabbi? Let me
Speaker 2: show you the rabbi. Sometimes people are just so stupid.
Speaker 2: They don't know how, you know. It's it's bad to
Speaker 2: be It's one thing to be ignorant or to not know,
Speaker 2: but it's another thing to not know. How much you
Speaker 2: don't know. We all know it. You see, you don't
Speaker 2: know something that's bad, But to not know that you
Speaker 2: don't know it, that's even worse. And that we can
Speaker 2: say about this the Atata man saw up this guy
Speaker 2: starts writing about this person dvid Sin sign that he
Speaker 2: was on the French Son Hedron, and and they mocked him,
Speaker 2: like who is this phony rabbi appearing on the Son
Speaker 2: Hedern when you know, I guess son edroning quotes uh
Speaker 2: with Napoleon all that. They didn't realize that this is
Speaker 2: one of the godoliast thrower of David Sen sign that
Speaker 2: he's the yacht David. The hawsom Sofa has oh eulogy
Speaker 2: for him. He has like ten volumes of yaddvid and
Speaker 2: also commentary on Talmon and also Mirasonia. Tell me the encyclopedia.
Speaker 2: My best entry in Mirasoni is Ratoul. He has all
Speaker 2: entry on on cats and rabbinic writings, Cats and rabbinic writings.
Speaker 2: So then they were told who it is and then
Speaker 2: they had to apologize. But you see, they're looking to
Speaker 2: attack people. They don't realize they're attacking one of the Godolin.
Speaker 2: He was in a difficult situation because the French Son Hedron,
Speaker 2: which had secular risks and also Orthodox rabbis, where they
Speaker 2: were asked all sorts of questions. I think I made
Speaker 2: a copy of it here one of the questions they
Speaker 2: were asked. Oh yeah, so they were asked by Napoleon.
Speaker 2: This is the question I had to answer. Remember the circumstances.
Speaker 2: Can a Jewish marry a Christian? You can't say that Jews.
Speaker 2: The questions are you going to be French people or not?
Speaker 2: Or are you going to be separate? Which means that
Speaker 2: you have to be in the ghetto. So the difficult question.
Speaker 2: So they sort of hedge it. Then they say that
Speaker 2: although religiously it can't be done. It says here it says,
Speaker 2: according to the Talmud, you need to have a religious
Speaker 2: ceremony qedution. So since Jews and Christians are of a
Speaker 2: different religion, you can't have kidutions. So they can't be
Speaker 2: a religious ceremony. They can only be civilly married. You
Speaker 2: see what they're trying to do. They're trying to not
Speaker 2: stress too much that intermarriage is really a terrible thing.
Speaker 2: They're trying to make it to a technical thing. By
Speaker 2: the way, Joe Auberman did the exact same thing. Go back,
Speaker 2: he'll be on YouTube. I'm sure listen to him. On
Speaker 2: Imus when he was asked about intermarriage and Joe Lieberman
Speaker 2: punted it. He didn't answer honestly, he said, well, it's
Speaker 2: it's not it's a custom of longstanding. I mean, he
Speaker 2: won't acknowledge that it's actually forbidden. And my friend I
Speaker 2: remember said to me, he just should have said. It's
Speaker 2: because after the Holocaust, you know, no one's gonna touch you.
Speaker 2: You can't or you. But it's becomes a hard thing
Speaker 2: in today's day and age, and it was a hard
Speaker 2: thing two hundred years ago. But this is one of
Speaker 2: good Delicero. There were other good deli throw who were
Speaker 2: at the sun Hedron. This was the leaders of the
Speaker 2: Jewish community. He was the head of the sun Hedron
Speaker 2: of Josef syn Seims. So they attack him, they mocked him,
Speaker 2: knowing nothing about him. It's this reminds me. After my
Speaker 2: book on the Rehreak of Weinberg came out, someone in
Speaker 2: the algamyn Or Journal, who knew nothing about the Rehrek
Speaker 2: of Weinberg wrote an attack on him like this, treating
Speaker 2: Rebehreaka of Weinberg as if he's some left wing rabbi
Speaker 2: and that he knew a little. He wrote some responds
Speaker 2: and really degrading him. And I said to people, this
Speaker 2: guy doesn't know who reverbriac of Weinberg is. He doesn't
Speaker 2: know that he'd be put by moos Sternbach and Rai Shiner.
Speaker 2: He doesn't know that in Nyeshiva world, you're supposed you're
Speaker 2: supposed to respect the bhata Weinber. He's not the ruvslivchik.
Speaker 2: This guy didn't He doesn't even know that, on the contrary,
Speaker 2: you're supposed to grab or break of Weinberg and hold
Speaker 2: on to him and push away people like me. So
Speaker 2: the same thing with Rabbi Sinzheim. And then Rebey Mozu says,
Speaker 2: and then he says, listen to this, and they continue
Speaker 2: to attack Rebbe avad your safe and Robuccshi do ron
Speaker 2: or aden steinsos U add more Milo Bovich And of
Speaker 2: course I mean that was the big attack against the
Speaker 2: Labovich Rebbe. And he says, concerning these people, the sage
Speaker 2: to say, who is your anger? Not your your evilness
Speaker 2: not been upon And he says, has and I stopped this? Uh,
Speaker 2: I don't know dornia this piercing. I guess this. Uh,
Speaker 2: this bad newspaper and it is a bad newspaper, the
Speaker 2: American newspaper's terrible newspaper. Either I remember years ago they
Speaker 2: came out with treating or dove Schwartz like he was
Speaker 2: some left wing open Orthodox rabbi, not one of the
Speaker 2: great post scheme because he has a different view on conversion.
Speaker 2: It's par for the course. And then he says, and
Speaker 2: this is amazing from the Haskma of Ramosha Kunitz in
Speaker 2: the book No God Said, has really the letter? He says,
Speaker 2: I understand why the Hari diem Hashkenazim, Hay, why the
Speaker 2: Ashkenazim today are not prepared to accept habitoi tien verghette.
Speaker 2: They're not. You can teach them, but they refuse to
Speaker 2: pronounce the eye in hte properly. And he says, and
Speaker 2: he says the core emomissioner that tom a chorus apiciras.
Speaker 2: And they call people who actually will pronounce the red
Speaker 2: and ion properly and api chorus. And then he writes
Speaker 2: in parentheses kasher kuta and dot dot dot what's the
Speaker 2: dot dot dot? In his original letter to me, he
Speaker 2: cites this person a well known Hasidic figure or semi
Speaker 2: well known Hasidic figure in London who's also into TikTok.
Speaker 2: But I thought that maybe he'd get in trouble because
Speaker 2: he's saying he's making fun of all the people who
Speaker 2: lives with that. If you pronounce it properly, they call
Speaker 2: you not be chorus. So I actually got in touch
Speaker 2: with him, found his email and I asked him. I said,
Speaker 2: Rema Mazuza, mentions you by name that you said that
Speaker 2: any among the Ashganazia Karadim, if you actually pronounce the
Speaker 2: letters properly, they call you not be cis because you're
Speaker 2: a Muscile. Should I mention you? He says, no, no, no,
Speaker 2: don't mention me. Take me out, he says, he said,
Speaker 2: I have to live with these people. So that explains
Speaker 2: the three dots there. And uh, and he says, but
Speaker 2: I understand why they don't like Ramosha Kunitz because this
Speaker 2: is one of the things the reformers wanted to do.
Speaker 2: And uh, Ramosha Kunitz agreed. And if you look, I'll
Speaker 2: show you right now what he's referring to is his fellows.
Speaker 2: You think he's the only good who knows no God
Speaker 2: saidek who reads this stuff anymore? It's so, here's so,
Speaker 2: here's the letter of Mosha Kunitz. And he says he
Speaker 2: was one of the questions. He was asked with that
Speaker 2: the New Reform Synagogue they started dobbning with a Sphardak pronunciation.
Speaker 2: So he says as follows. First of all, he says
Speaker 2: that alta filos go to heaven. Then he says, he
Speaker 2: says that of the Jews, a seven kla chim used
Speaker 2: the Spardak pronunciation, and the the efreelek is the Ashkenazic pronunciation.
Speaker 2: I don't know where there's there's something about that in
Speaker 2: the ire, but he certainly it's not numerical. And then
Speaker 2: he says, there's no doubt of how how how many
Speaker 2: there are. The truth is that in nineteenth century they're
Speaker 2: more Ashconosic Jews than Sparta Jews. But whatever, he says,
Speaker 2: he didn't know that. He says they they dwell in
Speaker 2: Tunis Tripoli. Anyone know what this word is? Pay iron
Speaker 2: tech Sadi. It took me a while to figure out
Speaker 2: what he was talking about. Then he says, afterward, Morocco
Speaker 2: and in all of Africa and Asia by money? What
Speaker 2: is pets? What it's in Africa? What could it be?
Speaker 2: And then I realized, you know what it is. It's fez.
Speaker 2: This is one of your safe Missus's books mayam ray
Speaker 2: and we'll see if anyone got I can't see the
Speaker 2: chat at the moment, uh fez, So why does he
Speaker 2: call it? Because he saw it written f e z
Speaker 2: and in German z is written like site like z
Speaker 2: like if you want to say, for instance, the newspapers
Speaker 2: on the zetenge, it's setong. So he's pronouncing f e
Speaker 2: z as like the ashken sih and therefore he thinks
Speaker 2: that fez. He didn't he never saw a book I
Speaker 2: guess with spelled in Hebrew. It's not it's spelled with
Speaker 2: a samer. So he's says that you can, and then
Speaker 2: he goes on. He says that if you see over
Speaker 2: here that the great rabbi in Frankfurt Ravnusson Adwer, he
Speaker 2: actually prayed with the Spardak pronunciation. And that's true, Ramusson Adler.
Speaker 2: There was a rabbi Jaya Moodai. He's he wrote a
Speaker 2: volume of Soos and schuvos. He was a Machebach and
Speaker 2: he lived in russ and his house and nuss and
Speaker 2: I want learned how to pronounce in the Sardak way.
Speaker 2: So ram Mosha Kunit says, there's nothing wrong with pronouncing sfardik.
Speaker 2: This is the issue that came when the State of Israel,
Speaker 2: or in early years before in the State of Israeli
Speaker 2: and or Cooked dealt with it. All the cook all
Speaker 2: the Ashkenazak crabbis say you can't change it, you have
Speaker 2: to dive and watch Kenazak. And the Sarda crabbis all say,
Speaker 2: of course you can, because the Sarda pronunciation is better.
Speaker 2: Then we get these day schools, and because of the
Speaker 2: State of Israel, and because of the Hebrew being spoken there,
Speaker 2: we're all taught as children spardak. So our kids grow
Speaker 2: up speaking mostly Spardak, we said, not completely, but mostly Spardak,
Speaker 2: not with the pronunciation ain rhett but tough, no suff
Speaker 2: things like that, And that's now become pretty uh standard
Speaker 2: varro lets. He mentions in one of his essays that
Speaker 2: when he moved to Israel, he began to dove in
Speaker 2: that way because he figured going back to Israel, but
Speaker 2: he couldn't, having grown up Dolvin in one way, you can't.
Speaker 2: If you listen to Ashkenazi, you should rushi ashievo and
Speaker 2: they give a sher in Hebrew. It's all eve reads.
Speaker 2: But then when they start quoting Zooking. Then it's all ashkenazik.
Speaker 2: So it's a real uh shot and it's a real mixture.
Speaker 2: So that's the first thing in the letter. Now let's
Speaker 2: go back in his answer. Now, let's go back to
Speaker 2: my letter, because I continue with my questions that I'll
Speaker 2: skip one thing. Well, actually, let me just say quickly.
Speaker 2: He mentions in his book he has a book on Godoli,
Speaker 2: and he has a lot on the Godoli, Montunis and Gerba.
Speaker 2: And he says he discusses this Rabbi Kulflin moshak Cohing,
Speaker 2: which I don't think any of you have heard of him,
Speaker 2: because if you're an a Shanaza should say, because he's
Speaker 2: not an arcanon. But he was a great, great Torist scholar.
Speaker 2: And and I sent him something that appeared in a
Speaker 2: in nineteen fifteen and Israeli Tower Journal Hay which mentions
Speaker 2: things about him, including that he would read Mapu and
Speaker 2: also Shulman Colman Shulman. So and then I say, as
Speaker 2: follows in opposition to Mapu, Mapu is considered like the
Speaker 2: first of these East European mosquille in. So he was
Speaker 2: public enemy number one in the Yeshiva world. He wrote
Speaker 2: a book called Avasion, and in one of the memoirs
Speaker 2: memoir literature, he tells a story that because there was
Speaker 2: another book called Avascil, the notab be Huda's son has
Speaker 2: a book of Drussals called Avasion and the Masquilla, not
Speaker 2: the masquilla they didn't call a ma in Vlosion. But
Speaker 2: the guy whose jaba was to make sure everyone was
Speaker 2: on the straight and narrow. He sees the guy learning Avasion.
Speaker 2: He thought it was the Mapu's book. He was such
Speaker 2: so ignorant, this guy, he couldn't tell the difference. He
Speaker 2: took it away and confiscated. I don't know if he
Speaker 2: destroyed it. I can't remember. But Savascillon is classic. And
Speaker 2: when I decided I wanted to read a host of work,
Speaker 2: I actually got a copy of Mapu. You can still
Speaker 2: get it in Israel, although this is published I think
Speaker 2: in the thirties. But I say that in opposition to Mapu,
Speaker 2: Schulmann was a hurrishamaim and Scholmar teramitsus. So who is Schulmann,
Speaker 2: Colmen Schulmann. Here is Colmen Schulman. Let me show you
Speaker 2: a picture of him. There he is, and you can
Speaker 2: read all about him in Wikipedia. Hebrew English looks like
Speaker 2: a schomer Shabas. And of course he is Colmin Shulman.
Speaker 2: He's a he wrote all sorts of books on Jewish
Speaker 2: history and other things. Remember he's Vilna Lithuanian MUSKILLI. Many
Speaker 2: of them are what would they if you look who
Speaker 2: used to be? For example, u Adar crowd. Do you
Speaker 2: Bernard Revel graduate school. We're talking lit fish, Muskellium. These
Speaker 2: are telling me, but these are modern types. And I
Speaker 2: say that he was he lived in Vilna. And it's
Speaker 2: known that in Vilna there were many Muskili muskelm in
Speaker 2: quote who were telling me to come him. And we're
Speaker 2: close to Godoli stro And I don't need to mention
Speaker 2: it's a homar that they were strict on all matters
Speaker 2: of halaha. And I said, one of these Musculi was Matisistras,
Speaker 2: Matistras whose father was the Rashash. And he was it's
Speaker 2: it's he left all this money. Was wealthy. They built
Speaker 2: a great library, the Stration Library. I think I mentioned
Speaker 2: to you about Dan Ribinwitz's book. Let me pull it
Speaker 2: up for you here. Let me get to if if
Speaker 2: anyone wants to see a good book I reckon on
Speaker 2: this the I showed it to you once. So here
Speaker 2: the lost there it is the lost library, the legacy
Speaker 2: of the Nostrasian Library in the aftermath of the Holocaust,
Speaker 2: A whole book about the the stration library. So uh,
Speaker 2: I recommend uh. He was a u a great tourist scholar.
Speaker 2: Also his commentary is in the back of the Villaina
Speaker 2: Shas and uh Babasca. I can't remember where else. And
Speaker 2: then I say that there's no connection and no similarity
Speaker 2: between these Muskillium, that is the Villaina Moskuilline and the
Speaker 2: other Mousklium. Wou'd say, God, let's see, uh. You know
Speaker 2: in Germany the only difference is the only similarity is
Speaker 2: the name Muscule, which in Lithuania, all it means is
Speaker 2: that you knew dicto partial nuts Shira Jewish history, just
Speaker 2: like Goudoway Sharad, the great Spanish ages in the days
Speaker 2: of Hutah lady and the Rambam and regard and I
Speaker 2: say regarding Musquelium again in quotes like from Matisstrashun and
Speaker 2: many like him who are not known today, you can
Speaker 2: say about them, the Moskillium, Yes, Hebrew Kizoa Hirakia. This
Speaker 2: is a passuk, and this pusuksculling, this hero Acazoa Hurrakilla.
Speaker 2: Let me get us again. Here we go. It appears
Speaker 2: in the Book of Daniel, chapter twelve, verse three. There
Speaker 2: you go the mosquille Ma's hero Cazoa Hurrakia. And they
Speaker 2: then are wise shall shine as the brightness of the
Speaker 2: firm mint. So we see that the word muskuille is
Speaker 2: used in Tanach in a positive way. And I say
Speaker 2: that those muskuille it's a very positive thing. And then
Speaker 2: I say, and if these people are musculing in quotes,
Speaker 2: then the rumbam and all the great torus stages of Spain,
Speaker 2: and raff Shampshon not raf shimshon, raf shamp shown ralph
Speaker 2: al Hirsch and rivers, reel Holdes, Sigmer and cook and
Speaker 2: like a Weinberg and Robby Salivachik, and even the Rashash
Speaker 2: the father are also musculine. And even you, Rabi Masus,
Speaker 2: you're a muscuelle, because in addition to your greatness and
Speaker 2: shaws and post scheme, your bucky, you're knowledgeable in diktuk,
Speaker 2: in the songs of Spain, in piute and philosophy and
Speaker 2: partial note. And I say, therefore, there's no reason to
Speaker 2: use the term moscile without explaining who it refers to.
Speaker 2: What type of mosquel are we talking about? There are
Speaker 2: people called mysovechka moskiel. And then I say, and regarding Biolok,
Speaker 2: I just want to point out that they were Godolin
Speaker 2: who related to him very positive. I already mentioned this,
Speaker 2: and I say that Biolock was not a showmore tormentos. However,
Speaker 2: he was what we call mahabed Torah. He was a
Speaker 2: respector of Torah. When he came to Israel, he was
Speaker 2: more became more traditional. He was not like ahd Am
Speaker 2: or Betaschevsky and Schernikovsky. No, And then I point out,
Speaker 2: as I mentioned already, but I sent to him that
Speaker 2: Regresco Abramsky was a baki in Biollick's poetry. And it's
Speaker 2: it's very different. So that's point four of Actually it's
Speaker 2: funny here it's his zo point three of my letter.
Speaker 2: But there's no point four is missing. I don't know
Speaker 2: what happened to that, so okay, So let me tell
Speaker 2: you his response to this. Now, he says, the works
Speaker 2: of commen Shulman told us hachm Astro. He wrote a
Speaker 2: whole thing about Kachne aestrol. He says, we had in
Speaker 2: our home, that is in Tunis, and that's where I learned,
Speaker 2: you know, the dates of the different rabbis and parshoes
Speaker 2: of Shiris Farad. And in one of the early volumes
Speaker 2: he says that in his youth he learned in the
Speaker 2: colais in Villna he did, he learned in the Klois.
Speaker 2: The villain went back to the Villainagone, the little base madrish.
Speaker 2: And to his credit, Ramai Mazou says, when he came
Speaker 2: to write about Ramosha de Leone, he didn't attack him
Speaker 2: as as Gretz and the rest did. They all attacked him.
Speaker 2: Why because they said that he invented the zoar and
Speaker 2: all that. And he says that Shulman was much more
Speaker 2: sensitive to Orthodox sensibilities, and he even respected Kabalan the Rumba.
Speaker 2: And then he says, and we see in the h
Speaker 2: you sent me. Let me show you the picture. I
Speaker 2: didn't even notice, but he calls attention to this the
Speaker 2: thing he's gonna He says, you see in this picture
Speaker 2: that first of all, he has a beard, and pay
Speaker 2: us okay, let's shame. Villino was a common and then
Speaker 2: he says, and the right side of his jacket is
Speaker 2: over the left side, like the hasidium. So let me
Speaker 2: explain to you what it's talking about here. First of all,
Speaker 2: Colmin Shulman, instantly he comes from a rabbad background. His
Speaker 2: father was a talmudive of Iron of Starishella, who is
Speaker 2: a rabbad, not Lebovich, but rabbad in Hasidos. They have
Speaker 2: this concept b like for the not for the women.
Speaker 2: The women. I think your things are already different. Someone
Speaker 2: sent me something because women their shirts would go right
Speaker 2: over left because they'd have servants, the wealthy ones. And
Speaker 2: it's a lot easier for right handed. But just think
Speaker 2: of our jackets, all of us. We take our like
Speaker 2: our coat. The buttons are on the right side. I'll
Speaker 2: show you the buttons are over here, and then we
Speaker 2: would put the left side in and then we put
Speaker 2: it in and that's our shirts. Also. However, that's a
Speaker 2: problem because the left is over the right, and that's
Speaker 2: not supposed to be. On the contrary, right is supposed
Speaker 2: to be over left. What do we say here, it's
Speaker 2: Russad over Gavoura right, Russ said, is the right and
Speaker 2: Gavura is the left, or it's the other way around.
Speaker 2: I here, remember, but in the general right is always
Speaker 2: supposed to be I think Russ is right, and it's
Speaker 2: supposed to be on over gavour Rah, and right is
Speaker 2: always supposed to be over left. So sid him. Let
Speaker 2: me show you a picture, for instance, let me show
Speaker 2: a picture little cher rebbe. For instance, where's my picture
Speaker 2: a little Bocher rebbe?
Speaker 1: I got.
Speaker 2: And get rid of that. I have a picture here
Speaker 2: of the rebbe. Do I have a picture of the rebby?
Speaker 3: Oh?
Speaker 2: Here he is. So look at the rebby. Let me
Speaker 2: enlarge it here for you. Can I enlarge it? Yeah?
Speaker 2: You see his jacket, and think about your jackets. Your
Speaker 2: jacket would be the other way. Your jacket the left side,
Speaker 2: the buttons would be on the right side. And here
Speaker 2: you see the buttons are on the left side, and
Speaker 2: the jacket that goes over that's buttoned in, is on
Speaker 2: the right side. So all the jackets we have it's
Speaker 2: the other way. I'm trying to think here now, Yeah, yeah,
Speaker 2: the buttons are on the right side, and you bring
Speaker 2: the left. This is such a big deal. And it's
Speaker 2: taken so seriously. I asked one of my silitic friends,
Speaker 2: so what do they do? It seems complicated about jackets.
Speaker 2: I get it, but what about shirts? He said, there's
Speaker 2: a whole market even for shirts. So here, for example,
Speaker 2: you buy you can't go into a regular store Nordstrom
Speaker 2: to get your shirts, so you can go and Burrow.
Speaker 2: This is a place in Borough Park, so you can
Speaker 2: get a regular white shirt. But here you have Hasidish.
Speaker 2: So what does Casseidish mean? Will you click on it?
Speaker 2: Let's see what it tells us. It says right here
Speaker 2: button Grasidish right to left. So if you're if you're
Speaker 2: in the hasidic world, you need your white shirt. You
Speaker 2: have to go specially and buy a shirt at special places.
Speaker 2: There's a whole industry that's built up. Some people are
Speaker 2: more mock pd on just the jackets. Everyone is mock
Speaker 2: pit on the capoto. Others are mock pit on jackets
Speaker 2: but not on shirts, and others are mock bid completely
Speaker 2: on shirts. And my friend who sent me this crassidic
Speaker 2: guy in New York comes from England, told me that
Speaker 2: when they were they didn't have stories like this. When
Speaker 2: he was in England. So what they would do is
Speaker 2: they would buy women's shirts without ruffles or anything, and
Speaker 2: they would wear that because the women's shirts go the
Speaker 2: other way. At least, he tells me, I never thought
Speaker 2: of that before, but any of the women here can
Speaker 2: tell me if I'm wrong here. But apparently women's shirts
Speaker 2: do go the other way. And he says, it's funny
Speaker 2: because you could say that this is a bagadisha in
Speaker 2: order to get for this superstition, or I shouldn't say superstition.
Speaker 2: It's my misnogdish approach for this Hasidic homera or whatever
Speaker 2: you want to call it. But so Roby Mazus points out,
Speaker 2: if you look at Commin Shulman, he's wearing his jacket
Speaker 2: in good Hasidic form right on top of left. And
Speaker 2: he says that his books were common in Gerba. And
Speaker 2: he says, my father told me that one of the
Speaker 2: big rabbis in Gerba when he got mister a Paris,
Speaker 2: he was so entranced by it. He learned it all night.
Speaker 2: What is mister a Paris Schulman? He was like, what
Speaker 2: these people had their mind? One half one half of
Speaker 2: them was in Paris or London, and the other half
Speaker 2: was in Villain that he wrote a translation. He thought
Speaker 2: it was worthwhile to spend his time, maybe between night
Speaker 2: and day. This is one of the most popular works
Speaker 2: that appeared in French in the nineteenth century, Mysteries of Paris.
Speaker 2: Very as it says, here founded the city. It spawned,
Speaker 2: I should say, the city's mystery genre. He wrote tom
Speaker 2: and Schulman wrote in Hebrew nothing like this that ever
Speaker 2: before appeared in Hebrew, a Hebrew translation of the Mysteries
Speaker 2: of Paris. And it's funny because in places like Jerba,
Speaker 2: anything in Hebrew is thought to be special. So they
Speaker 2: get that work, which today we'd say, this is just
Speaker 2: how scolar work, and what do you want to waste
Speaker 2: your time on that? But they read it, and then
Speaker 2: he says, but one thing did not find favor in
Speaker 2: my eyes, the common. Shulman writes that the Rashbah the
Speaker 2: rosa on the study of philosophy and science for anyone
Speaker 2: under twenty five years old, But he left out medicine.
Speaker 2: Medicine was always excluded the Herem in stantways for fifty years.
Speaker 2: And he says that Shulman says, the reason he didn't
Speaker 2: put a harem on ruful is because this is a
Speaker 2: people make money on being a doctor, and you can't
Speaker 2: tell them that they can't study medicine. Kessef h everything
Speaker 2: money supies everything, and Ramazous says, this is schecker and
Speaker 2: and you can also make money on other things kreshbon
Speaker 2: and Vanda sah et cetera. But no, the real reason is,
Speaker 2: he says, why medicine because they were worried in those
Speaker 2: days not to go to a non Jewish doctor. There
Speaker 2: was a fear that they would kill you. Even speaks
Speaker 2: about this, and therefore that's why medicine was important. Now
Speaker 2: as for the mosquille him, he says, as follows. For us,
Speaker 2: the must the word mosculle is not ghanai. It's not
Speaker 2: a negative thing. And he quotes Samsukim and then he says,
Speaker 2: and what you sent me the letters of ROBERTA. Jesco,
Speaker 2: Abromski and bi Alick. He says, the same thing we
Speaker 2: saw a couple of weeks ago. It bothers me. If
Speaker 2: a vad Josef had lived in that generation, he wouldn't
Speaker 2: have thrown him out of the yeshiva. He would have
Speaker 2: brought him back. And he says, just like Ravadi Josev
Speaker 2: did with the reporter from Marive. Apparently he's famous Adam Baruch.
Speaker 2: So he went to a tarboutra. He became irreligious and
Speaker 2: in the end of his life he returned. He was
Speaker 2: about Juva because of the influence of a You're safe.
Speaker 2: And then he says, I saw an article that says
Speaker 2: that bialk knew all the toastos and truck take a
Speaker 2: two boat balpe. And he says, it's too bad that
Speaker 2: this person ended up as a heretic. What can we do? Uh,
Speaker 2: yesh yesha. And he had a very strong urge to smoke.
Speaker 2: We know he used to smoke on shabas and a
Speaker 2: says Milvadimahiriem. In addition to other inclinations, I guess he's
Speaker 2: employing sexual inclinations. So and he has two more points.
Speaker 2: This I'm gonna have to wait, even though it's just
Speaker 2: like five lines, because I think it we can get
Speaker 2: into the issue of Gilgal and Juda, Aria Modna and
Speaker 2: some other things. So we're gonna finish up this. I'll
Speaker 2: just take us ten minutes or so, and then we
Speaker 2: have one more long long letter uh to Rebbi Mazou's
Speaker 2: which deals with everything uh from rush bomb and how
Speaker 2: to pronounce the sad and politics and Yeshiva University, Yeshiva University.
Speaker 2: What is that opening refrigerators on shabis? How to determine
Speaker 2: what a kosher bird is? Uh, Yashia micandia. That's the
Speaker 2: ravoce Rosen, the rubashov and juda Avi and et cetera,
Speaker 2: et cetera. All sorts of good stuff. And then we
Speaker 2: have more stuff. We have another We'll have probably of
Speaker 2: two more classes on Mazoo's all sorts of interesting stuff
Speaker 2: before we return to other figures, including the Obabachrebbi. The
Speaker 2: Obabachrebi is a lengthy letter in English, which we will
Speaker 2: get to. So you know, well, we we did like
Speaker 2: six pages, but we're still in the same simon. So
Speaker 2: let's stop here. Oh, one more thing I gotta tell you,
Speaker 2: okay before we start stop uh, because I see I
Speaker 2: made I made a note of it here. You know what,
Speaker 2: Let me start next class. What does the zoeaar have
Speaker 2: to do with being a moscile. We'll pick up on
Speaker 2: that next class. I'll show you. I think you'll find
Speaker 2: that of interest and the ba here and some other things.
Speaker 2: But we'll wait. We'll do that next class. Let me
Speaker 2: take the questions. The hour goes by very fast. I
Speaker 2: am telling you I could sit here for two three hours.
Speaker 2: I think I'd be looking at it. Of the fifty
Speaker 2: people here, a few of you will be still be
Speaker 2: looking at the rest of you will be falling asleep.
Speaker 2: But let's go back to the questions. Not because it's
Speaker 2: not interesting, but it's late. You've had a long day,
Speaker 2: David Eisen, says Ahadi Fellow once argue with me that
Speaker 2: this community will not say the prayer for the state
Speaker 2: of Israel or for the soldiers until the religious Zionist
Speaker 2: community will say it's field for the Aeshiva students. In response,
Speaker 2: I asked him if he understood the text of your
Speaker 2: comb pork on, which is for everyone, including them, the leaders,
Speaker 2: et cetera. Again, the thing makes no sense this guy,
Speaker 2: because they're not saying the high La the prayer for
Speaker 2: the soldiers. Leave this state out for a minute. They're
Speaker 2: not saying the prayer for the soldiers as a fan
Speaker 2: to the ruler of deusionists or anything like that. They
Speaker 2: should be saying the prayer for the soldiers because of
Speaker 2: what the soldiers are doing for them. Rebbemazou's on another
Speaker 2: tape which you can listen to I can send anyone,
Speaker 2: says that the whole thing is idiotic. He says, if
Speaker 2: someone lends you ten dollars, you say thank you, So
Speaker 2: some guy's gonna take three years out of his life
Speaker 2: to protect you, You're not gonna say thank you. It's
Speaker 2: all uh, but we understand it. It's all tied up
Speaker 2: with this hate, this anti Zionist extremism that has infected
Speaker 2: the Ashkenazic world. Unfortunately, that they'll give legitimacy. I don't
Speaker 2: know whose they is. But if if you if you
Speaker 2: say the prayer for the soldiers, it's as if you
Speaker 2: recognize the state Hospasholem, and therefore you can't do even
Speaker 2: though the two are totally separate. Ah, So we heard
Speaker 2: Lorch tells us that every canter wears it the same
Speaker 2: motto as the vermost of fine, same word of de
Speaker 2: regliptious Ravuntermann. So now I have it and I could
Speaker 2: wear it. David says, huts meaning aside from becomes a
Speaker 2: hootzi in Rabbinic Hebrew, which is indeed similar to outside of.
Speaker 2: And as we're almost thirty days from the Sator. It's
Speaker 2: worth noting that the opposite of Laotzi is lejave is
Speaker 2: in Benzema's teaching javigli Mosamachia, that is, including the days
Speaker 2: of the Machia, and not to bring Ah very nicelytus David,
Speaker 2: so very very very nice, as we saw, though, the
Speaker 2: point of Levinson is that it goes to bar Bar
Speaker 2: means both outside as rutz but also as in Levad
Speaker 2: apart from and he says that comes back into Hebrew,
Speaker 2: but only into very late Hebrew, as we he says cohlis,
Speaker 2: and then we see it in Mishnea Hebrew. I remember
Speaker 2: when I first studied Biblical Hebrew. That's the first time
Speaker 2: I learned. I had no idea that the word hazar
Speaker 2: it's not biblical Hebrew. You come until you learn biblical Hebrew,
Speaker 2: you don't realize that in terms of return in Biblical
Speaker 2: Hebrew at shuv, there's so many words that we use
Speaker 2: that we it's all mixed up. We don't realize that
Speaker 2: it's not really Biblical Hebrew. David says Apropos. The introduction
Speaker 2: of Sparta pronunciation bear from Judaism. I always wonder why
Speaker 2: the newspaper is called in English, yet nem on instead
Speaker 2: of on. I I don't know. I wondered that as well,
Speaker 2: but I'll I'll tell you something else that I was
Speaker 2: told by Nelson Kamenetsky that he says, you're wondering. You
Speaker 2: have to check this. I believe it's uh uh, it's true.
Speaker 2: Ranusson Komeneski said to me. He was, of course put.
Speaker 2: He said that, uh, they don't even know the grammar
Speaker 2: that ye tate is feminine in Tanach it should be emma. Nah,
Speaker 2: I believe some of which. I believe that of the
Speaker 2: few times it appears, most of the times it's feminine,
Speaker 2: but I think once it's masculine. But you're right it
Speaker 2: should be I I don't know why, because these people
Speaker 2: won't say the coattail, it will be the kaiso. So
Speaker 2: uh ah, David got it right, Fez very nice. Someone
Speaker 2: privately emails me, there have an article by Rev. Hamburgers
Speaker 2: in the Journal your shirt. You were just saying, nor
Speaker 2: of Nusson Adler and Spardak pronunciation. If anyone's interested, it's
Speaker 2: fascinating because they all cite of Nusson Adler and in
Speaker 2: my classes on the hustle sofur that you cannot see
Speaker 2: on YouTube, but you can see on you can listen
Speaker 2: to them on the torn Motion website which has all
Speaker 2: sorts of great stuff to listen to in the car
Speaker 2: and other times that we deal with from Nusson Adler,
Speaker 2: Barack said, the more conservative still, yeah, they're in the
Speaker 2: Haaradi world and more conservative. They teach Ashkenazik. I was
Speaker 2: taught Spardak, but when I turned from my bro midside,
Speaker 2: decided to learn the tow Ashkenazik, and because I figured
Speaker 2: that's that's what my father did, and that's the tradition
Speaker 2: in JC, where I didn't go for elementary school. I
Speaker 2: went for high school, they did teach Ashkenazick, as I recall.
Speaker 2: But my school and my kids they all learn Spardak
Speaker 2: and yes common Shulman wears the couple and Burrough cites
Speaker 2: some other psuchi masre mosco, mosque Aldal. That's actually that's
Speaker 2: the name of the safer over Phila Weetenstein, who's the
Speaker 2: most extreme of the extremists. So Mark says, that's how
Speaker 2: the buttons are in kittles. Yes, that is I remember that.
Speaker 2: Barro says, someone commented that buttoning right over left is
Speaker 2: a shilah for men coppying female buttoning matter. Well, I
Speaker 2: don't know how they could say how far back does
Speaker 2: that go? They What this person sent me was that
Speaker 2: this is because the servant girls they they would since
Speaker 2: they're right these most of them. That's why the women
Speaker 2: did it that way. They didn't addressed themselves. I don't know,
Speaker 2: but you're right. Maybe we should say it's if we
Speaker 2: do the Hasidic way, it's still busch. Gever David says
Speaker 2: apropos sexual urges and will probably apocryphal, and again as
Speaker 2: Pesacker's approaching biolic is quoted as referencing the GM equating
Speaker 2: eating mats on arab pesach with having relations with one's
Speaker 2: fiance and when's father in law's home. Biauk noted as
Speaker 2: one who has done both, I can attest that they
Speaker 2: are not the same. Okay, I've heard that. Actually, uh
Speaker 2: Bar says ray yatad versus yasaid. Pronunciation also depends on
Speaker 2: how you see the name. Okay, that's too complicated here,
Speaker 2: Oh okay, were yah ted is the stand for yadus
Speaker 2: tora das and the stiper said to add on namon.
Speaker 2: So if it's an acronym, then it's correct. I wish
Speaker 2: I wish that by Nisson Kamenetsky was alive, that I
Speaker 2: would tell him this. He had much anger against Yate
Speaker 2: d'amon because they're the ones who apparently, he says, I
Speaker 2: don't know if it's true, but the hrim on him
Speaker 2: was not supposed to be public. It was supposed to
Speaker 2: be sent to him, and uh yeah, Tad got a
Speaker 2: copy of it and a plastered on the front page,
Speaker 2: and then it became official before it was actually given
Speaker 2: approval from Alyoshev to be made public. I don't know
Speaker 2: if that's true, but being that Yat N'aman was the
Speaker 2: organ that destroyed him and attacked him on its front
Speaker 2: page every day for a few weeks and published all
Speaker 2: the rairems on him, you can see that from nothing Kamenetsky,
Speaker 2: as with a rabbi not Don Sliffkin, they would not
Speaker 2: be too happy about your tatnem on. So years ago,
Speaker 2: when my book on the Thirteen Principles came out, someone
Speaker 2: in Israel asked me, and I'm not sure if he
Speaker 2: was being serious or sarcastic or joking. He says, if
Speaker 2: you want to be put in reiram. I can arrange
Speaker 2: it because and that will increase sales and make it
Speaker 2: make it. I said, no, thank you. I don't need
Speaker 2: to be to be put a harem. And he says,
Speaker 2: it's actually quite easy. All you do is you you
Speaker 2: write up a letter saying that so and so was
Speaker 2: spreading bad ideas you can say about anyone, and you
Speaker 2: bring it to a few rabbis. Hey, they don't read English,
Speaker 2: and if you say that someone's spreading bad ideas, they'll
Speaker 2: sign on to it. And he says it's quite easy
Speaker 2: to get anyone to sign on to a rairam. And
Speaker 2: that says Rabbi Komenski pointed out, so with this, Rabbi Kelman,
Speaker 2: I thought we had more questions. I would have gone
Speaker 2: a couple more minutes, but I see not how someoney
Speaker 2: texts me there's a lecture on YouTube ness in the
Speaker 2: making of a rerem. Yes, he spoke. I think it
Speaker 2: was like university gave that talk. But I'll give it
Speaker 2: to you. Rabbi Kellman, and wish first, wish everyone a
Speaker 2: nice porum. It's been a year. Remember last year this
Speaker 2: time is when we first recognized and some people didn't
Speaker 2: go to show it was so Hopefully we're nearing the end.
Speaker 1: This series was originally recorded in twenty twenty and twenty
Speaker 1: twenty one as part of an ongoing lecture series. To
Speaker 1: sign up to attend the lecture on zoom, please visit
Speaker 1: toornmotion dot org. Please rate and review us in your
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