Speaker 1: But welcome to Jewish History Uncensored with Mark Shapiro. This
Speaker 1: is season sixteen.
Speaker 2: Episode forty.
Speaker 3: Okay, a few things. As always, I showed you last
Speaker 3: class a picture of the kever of the grave of
Speaker 3: Rabbi Shiman Oppenheim, and I said, it's the only example
Speaker 3: I know of whereof where someone basically says, come to
Speaker 3: my kever and your prayers will be heard. Well, Rabbi
Speaker 3: Mordechai from Brooklyn points out that there's someone else. It's
Speaker 3: very similar. I don't know if anyone recognizes the person
Speaker 3: we're looking at. His name is Rachela Moskovitz, the Schatzer
Speaker 3: Rebbi of London. You can read about him here and uh.
Speaker 3: It actually says that he left an ethical will specifying
Speaker 3: that anyone coming to his grave. Uh well, and it
Speaker 3: can ask for his help. And he says, uh that
Speaker 3: he will attempt to intercede in heaven if you come
Speaker 3: to his grave, and et cetera. Ruven from Paris, I
Speaker 3: wanted to tell you where there's one more thing about
Speaker 3: Tomin Hocham. I wanted to tell you. He asked me
Speaker 3: a number of questions about the word Toma hacham. So
Speaker 3: uh I forgot to mention this in the Tishbe. Do
Speaker 3: you know what if I don't know, if you guys
Speaker 3: know what the tishb is, the tishb is a it's
Speaker 3: a levita. He wrote a number of works, including a
Speaker 3: grammatical work. He wrote the Tishby and other things. Sir,
Speaker 3: he has under Talmud Rachem. He asks, why do we
Speaker 3: call a stage a talmud Racham. Why don't we just
Speaker 3: call him Machacham. The gunar is full of examples Tomud Rachem,
Speaker 3: and he says something interesting for you, Ruven and everyone else.
Speaker 3: He says that, well, first of all, he says, he
Speaker 3: won't He asked a lot about this, and they told him,
Speaker 3: of course, it's Merachm, a student of the wise. But
Speaker 3: he said other person people explained to it as a
Speaker 3: Talmada student who became wise, which Kirky isn't correct, because
Speaker 3: if you look at the buo, it's tell me Demim,
Speaker 3: it's not tell me Dirachmin. But he says, as follows.
Speaker 3: He has a theory. He says, just like originally in
Speaker 3: Greece they used to fearch the wise men as sophos wise.
Speaker 3: Later they thought, he claims this is the reason, I
Speaker 3: don't know if it is that this was thought to
Speaker 3: be giva, so instead of calling them wise men, they
Speaker 3: called them philosoph lovers of wisdom. And he says, the
Speaker 3: same thing happened. It's it was considered guiva to refer
Speaker 3: to them as harakam. They didn't want to be called that,
Speaker 3: so instead, for modesty, they called themselves students of the wise.
Speaker 3: Tell me to ha come maybe the the end of
Speaker 3: last class, we were dealing with the naman and uh.
Speaker 3: If the word yatad is feminine as it is, why
Speaker 3: is it called why does it refer to as yet nama?
Speaker 3: The newspaper so borrough called my attention to the hold
Speaker 3: on a second uh an the Wikipedia and Hebrew, which
Speaker 3: says that because of the pussock they chose, they picked
Speaker 3: this pussock Huffbay's huff gim where it says in yshayativ
Speaker 3: yaad n'aman, I will fasten him as a plague in
Speaker 3: a short place maybe.
Speaker 2: Uh.
Speaker 3: But I said that it's strange that I said it's strange,
Speaker 3: But I also said I think there's one place where
Speaker 3: it is masculine. It turns out I was wrong. The Pussack.
Speaker 3: I remembered is as follows. I'll show you why I
Speaker 3: was wrong too. If you look in at Shaya, chapter
Speaker 3: thirty three. It took me a while to find this number.
Speaker 3: Verse twenty, it says as follows. In verse twenty, it says,
Speaker 3: oh heel boutsion bali sa tato to le nezza. So
Speaker 3: ohell baltzan means a tent shall not be removed. And
Speaker 3: it says ballysa you tato tv le nezza, which a
Speaker 3: translation is the stakes we're off shall never be pucked up.
Speaker 3: So I recalled it here. It should say if it's talking,
Speaker 3: first of all, it should be poro. But I remembered
Speaker 3: this as being masculine, but it's really not. You have
Speaker 3: to put you in. I looked in Nadas snicker. You
Speaker 3: have to put in a man like ballysa a dumb
Speaker 3: because it's singular. So I can't find any examples of
Speaker 3: the word yataid that it appears as feminine. Sorry, that
Speaker 3: appears as masculine. I mentioned so. So I had a
Speaker 3: correspond with one of you about the word marcause because
Speaker 3: I quoted that it been t bone in the back
Speaker 3: of the marnavok and he says, this follows about the
Speaker 3: word marcause mila aravittauha el that we transferred it to
Speaker 3: our language for our purposes. However, when I looked at
Speaker 3: the Venuta dictionary and lo and behold his father, you
Speaker 3: who'd have been t Bone whose picture I showed you,
Speaker 3: he already shows he already has this word. And I thought,
Speaker 3: I mean, he mentioned one other source, so we can't
Speaker 3: say that schmo Ibn t Bone invented it. He transferred it,
Speaker 3: but his father used it earlier. Two more points over,
Speaker 3: shabas Uh. I was reading this book. I just got it,
Speaker 3: although from the library, although it's already a few years old.
Speaker 3: David David Lecherlstein. He's very good both his his his
Speaker 3: classes and his classes, his Saturday night things. Although it's
Speaker 3: about supposed to be ACA. Very little bit these days
Speaker 3: has to do with alaha. But this book, because we
Speaker 3: spoke about the sherry casks and remotion's hit there the
Speaker 3: blended whiskey. He has a whole article on this, and
Speaker 3: he does something. Everyone's arguing back and forth, and he says,
Speaker 3: I guess he could do it, he could pay for it.
Speaker 3: He goes, let's send these things. Let's send these whiskeys
Speaker 3: out to a laboratory and find out how much taste
Speaker 3: is actually in there, how much of the wine from
Speaker 3: the casks is in there? And you can read this.
Speaker 3: This is on page four forty nine. The amount is tiny.
Speaker 3: It's not just less than the sixtieth it's less than
Speaker 3: even six hundredth And he concludes, not that he's a
Speaker 3: post sake, but he concludes, in light of these considerations,
Speaker 3: it seems clear that there is room to allow sherry
Speaker 3: cast scotch without any concern. And he goes on, So
Speaker 3: if you're interested in the topic, check it out. And finally,
Speaker 3: this book I mentioned this is a very expensive book.
Speaker 3: This might be the most expensive book I have if
Speaker 3: it's still that expensive. I've never been one to buy
Speaker 3: rare books. I have lots of books. If I could
Speaker 3: pick up this camera, i'd show you, but reprints and
Speaker 3: I stopped buying so many of the old stuff when
Speaker 3: we have otzar hofmlherbooks dot Org. As far as i'm
Speaker 3: I just want the content. I'm not a collector. This book, however,
Speaker 3: at least when it went on auction about seven eight
Speaker 3: years ago, it got up to almost a thousand dollars
Speaker 3: I even got it by accident. I ordered it for
Speaker 3: my university library. I thought it was gonna be a
Speaker 3: he geographer, hagiographical type of book. And when it came in,
Speaker 3: the books are given to me first I look at
Speaker 3: them and then we give them to the library. As
Speaker 3: soon as I saw it, and I saw this on
Speaker 3: the cover, and you know what this is over here?
Speaker 3: This is Robbie Hyok of Weinberg, taken from the cover
Speaker 3: of my book without asking. By the way, the first
Speaker 3: thing he ever said to me I spoke to him
Speaker 3: was he apologized for using the picture without asking my permission. Really,
Speaker 3: I don't have the copyright. It comes from University of Giesen. Incidentally,
Speaker 3: here is just so you know. One day I'm going
Speaker 3: to do a blog post and I'll identify all the
Speaker 3: people on the picture here because he doesn't tell you,
Speaker 3: but this is Revarro and Cutler. Can you see Vira
Speaker 3: own there yet he looking very differently than he did
Speaker 3: in his later years. So I'll identify who all these
Speaker 3: people are one day on the front cover. But so
Speaker 3: when I saw the book and then I start looking
Speaker 3: at it, I might I have to keep this. I
Speaker 3: decided to buy the book for big oys. And and
Speaker 3: one of the first things I did is that I
Speaker 3: sent an email to a friend of mine. I sat
Speaker 3: there for like an hour going through it and said,
Speaker 3: are they gonna put him a here room for this?
Speaker 3: Or is as AVOs is the merit of his forefathers
Speaker 3: gonna his father, I should say, going to protect him?
Speaker 3: And my friend who's part of that world, said no, no,
Speaker 3: it'll he'll be protected. But he wasn't. I have an essay,
Speaker 3: actually a long essay on which supposed to coming out
Speaker 3: soon underness and Kominsk. Now, so I'm mentioning because I
Speaker 3: said last class that he was put in cheym. Now
Speaker 3: he always regarded himself as being in put in, but technically,
Speaker 3: when I listened to it, I realized I said that
Speaker 3: the book was put in. He was not putting a harem.
Speaker 3: Although if there was a call from a Michal uh uh,
Speaker 3: what's his name became, uh Michal to put him in Haram,
Speaker 3: but he never was. Now, while while I'm speaking to
Speaker 3: about this, I can show you this book. I don't
Speaker 3: know if any of you have seen this book. This
Speaker 3: book you couldn't get anatomy of a band. This came
Speaker 3: out within a year of making of a goddle. It's
Speaker 3: his personal description of everything that happened he This was
Speaker 3: never sold in the stores. This was only given in
Speaker 3: person when you came to him. If he chose to
Speaker 3: give it to you. Here you could see where it says. Here,
Speaker 3: let's see. I don't know how well you can read it.
Speaker 3: Give him by the author to doctor Mark Shapiro, and
Speaker 3: it gives the date December twenty fourth. Oh I wasn't
Speaker 3: hold on. I gotta show you this. I wasn't even
Speaker 3: showing you hold on. Oh yeah, I actually I was
Speaker 3: showing you yeah, in December twenty fourth, two thousand and three, Anatomy.
Speaker 2: Of a Band.
Speaker 3: Now, he asked me what to do with this book
Speaker 3: because he didn't want to be putting. He didn't want
Speaker 3: it to be put in a harem, and he personally
Speaker 3: didn't want to be put in a harem. He's different
Speaker 3: than the other Nusson, notson' Sliffkin, notson Sliffkin. When his
Speaker 3: books are put to her, and he responded, and that
Speaker 3: meant he had to leave that world. Notsson. Kameneski wanted
Speaker 3: to remain in that world, so he couldn't publicly go
Speaker 3: against it, but privately he did. I told him he
Speaker 3: should give it to the National Library in Jerusalem and
Speaker 3: keep it closed for twenty five years and then open
Speaker 3: it up to everyone. And he said he was going
Speaker 3: to do that, but I just checked this morning and
Speaker 3: apparently he didn't do that. Because at least if the
Speaker 3: if the website is correct, anyone can see this book.
Speaker 3: You could just go to the National Library and order it.
Speaker 3: And the idea that he said he agreed with me
Speaker 3: keeping it embargoed for twenty five years, you know what,
Speaker 3: I take the hit. Maybe the agreement was twenty five
Speaker 3: years or upon his passing, and that's why now you
Speaker 3: could see it, because he specifically told me it would
Speaker 3: be Uh. He liked that idea. But anyone who's interested
Speaker 3: in reading anatomy of a band you can read that.
Speaker 3: So okay, friends, we are here now. This is the
Speaker 3: fortieth class. I feel like we've been together. It's a
Speaker 3: long time and we've done great things. I'm going away
Speaker 3: for Paysach and one of the talks in America. We
Speaker 3: can do that, many of us. One of the talks
Speaker 3: is the making of my latest book, A thirty Year Story,
Speaker 3: but that's in forty five minutes. Yes, so to do
Speaker 3: it in forty five minutes, you've got it, and just
Speaker 3: count the hours. Now we're forty hours and going strong.
Speaker 3: So I calculated another fifteen classes. But we have as always,
Speaker 3: we got interesting stuff, usual stuff, great stuff. Today I
Speaker 3: want to pick up however, right in the middle, we're
Speaker 3: in the middle of Simon Kouffman Olif. Right at the end,
Speaker 3: Simon Kufman Olif ends in on page three oh two.
Speaker 3: There were a couple points to finish off the chuva.
Speaker 3: One thing I forgot to mention which I wanted to
Speaker 3: come back to in the chuva about the word mosciele.
Speaker 3: We spoke about moscile and we saw that Rabbi Mazous said,
Speaker 3: and we're going to focus again to dis Cliin will
Speaker 3: also be on Rabbi Mazous, and thank you enough, Tully.
Speaker 3: He sent me from Yeshiva World News that Rabbi Mazous
Speaker 3: made even the English language Claraiti news today was yesterday
Speaker 3: because he ordered that in all of his colo he
Speaker 3: has a bunch of col els.
Speaker 2: Uh.
Speaker 3: Everyone needs to be vaccinated, so not such a rish
Speaker 3: but they wanted to report it the word moscule, So
Speaker 3: you still have Remenazous says that in this farda world
Speaker 3: moscule is not a negative thing, and we quoted examples
Speaker 3: from the Psukim. Now let me show you something really interesting,
Speaker 3: I think or some of you might find it interesting
Speaker 3: that was pointed out by a real moscule, namely Reball.
Speaker 3: It's not it's not like Levinson. It's not barre Lebinson.
Speaker 3: He wrote to Wsrel and many other works. He pointed
Speaker 3: out as follows that it's very strange that the zoar
Speaker 3: here's the first page of the zoar. He said, Really
Speaker 3: the zoar should be called musculium or moscule. Why because
Speaker 3: right at the beginning it has the puss suck that
Speaker 3: we saw moscille Yes, herocozo Hirakia, and we have Midrashimer
Speaker 3: done this way. And also look at the ba here.
Speaker 3: Hold on, here's the ba here. The bay here begins,
Speaker 3: I'm Revna Junakana. Then it says he quotes the puss
Speaker 3: lora or by here. Who didn't h where's this is? Eov?
Speaker 3: Hold on, where's the puzzle? And Eova, I'll show you
Speaker 3: the pussic the bay here quotes it's EO thirty seven
Speaker 3: twenty one. Here you go uh bye hero basa rakim.
Speaker 3: So that's why they call it the ba here. So
Speaker 3: really you said the zoar should be called uh a
Speaker 3: musculium or muscular or something. But he explains that the
Speaker 3: idea of zoar brightness shining, and even to this day
Speaker 3: this far either called torah or may year, all these things.
Speaker 3: So that's why it broke with what you would expect
Speaker 3: to call it from the pussle. Incidentally, what you're looking
Speaker 3: at in the zoar here is a bra she's but
Speaker 3: this is not the beginning of the zoar. The zoor
Speaker 3: has a hakdama an introduction, and if you look in
Speaker 3: the Besomi roche right at the beginning of the summing row,
Speaker 3: she meant. He just alludes to it. That believe or
Speaker 3: Yaka Vemda doesn't mention this that he says that, well,
Speaker 3: we know that ton of itch works never have introductions.
Speaker 3: There's no huk damah, so we sort of says this
Speaker 3: is uh. He doesn't sort of. He says, this is
Speaker 3: a proof to what my relative Yaka Renden said that
Speaker 3: at least this part couldn't be uh medieval. Okay, the
Speaker 3: last two things I wanted to call your attention to
Speaker 3: in the Chuva is in my literature of Massou's. I
Speaker 3: mentioned two things in a note that he replied to,
Speaker 3: and that's remember we were speaking about Musculie, and I said, well,
Speaker 3: in Lithuania, mosculo is one who was interested in history
Speaker 3: and dictu. But you're still a religious Jew. And I
Speaker 3: gave example of mantis Astrasa, and I said, even perhaps
Speaker 3: for Schmulstrascha, the famous Rashash who's I just heard a
Speaker 3: she er from Raschefter. Raschechter said something interesting. He said,
Speaker 3: today no one learns Marsha, but they all love them rashash,
Speaker 3: and never one loves I love Rushash, and every I
Speaker 3: wear in gamar, I like to look in the back
Speaker 3: because he always has interesting things. But the rashash says something. Well,
Speaker 3: let me show you what he says. Here, let me
Speaker 3: pull it out for a second tier. Where is my gamara?
Speaker 1: Here?
Speaker 3: I have a page. Oh, there is the gamara says
Speaker 3: as follows in bob Metcia. And this is found in
Speaker 3: all your gamar's. As far as I know, they haven't
Speaker 3: removed it. At least they haven't removed the Rashash. Here's
Speaker 3: the gamara. It says, well, greedy English. Here this is
Speaker 3: one O seven A. It says, blessed shall you be
Speaker 3: when you enter, and blessed shall you be when you exit?
Speaker 3: What does it mean? Your exit from the world should
Speaker 3: be just like your entry into the world. What does
Speaker 3: that mobius? Just like your entry, your entry to the
Speaker 3: world is without sin?
Speaker 1: You know, uh.
Speaker 3: So to uh your so the saying bus are you
Speaker 3: and you anwer bus and your exit just as you
Speaker 3: enter without sin, so to your exition without sin? Well,
Speaker 3: the Rashash says this follows if Yo get his commentary
Speaker 3: mikaon stier a kasat lo bali dosa gilgol. He says,
Speaker 3: this appears to be a little bit of a contradiction
Speaker 3: to the people who hold the notion of the reincarnation.
Speaker 3: Now he says, sas, because so what does it says,
Speaker 3: just like you came in without sin, so to you
Speaker 3: leave without sin? Because really, the people who believe in
Speaker 3: Gilga reincarnation, they don't say that you actually have a
Speaker 3: sin upon you. What they say is that you come
Speaker 3: back to this earth on account of a sin in
Speaker 3: a previous lifetime. So that's why he's saying kasas. But
Speaker 3: he still is expressed it's clear that he doesn't believe.
Speaker 3: It's a dogmatic thing. Now, this idea of gilgl reincarnate.
Speaker 3: I think most people in our circles, if you're not
Speaker 3: in Akoumbo, you look at it as a little strange.
Speaker 3: But it shouldn't be strange. First of all, it's a
Speaker 3: belief held on the entire in India, for instance, and
Speaker 3: not just you know all the religions that come from India.
Speaker 3: You have Buddhism. Buddhism comes from Indian Incidentally, long before
Speaker 3: it came to China Japan, there was an India. It
Speaker 3: was an India for a very long time. And it's
Speaker 3: only come back in the twentieth centurily in any numbers
Speaker 3: because of the Dia Lama comes to Daram Shallow when
Speaker 3: he escapes from China. Also the Karmapa Aama. But the
Speaker 3: U that's right near there in the north arm Shallow,
Speaker 3: the Hbad has like the biggest satyr of the year
Speaker 3: they have there, or Katmandu. It's it's an incredible place
Speaker 3: if you can ever go there, believe it or not.
Speaker 3: I flew there. I went there in twenty seventeen. Lo
Speaker 3: and behold, I mean you think that wherever you never
Speaker 3: meet a Jew, at least an identifying Jew.
Speaker 2: There.
Speaker 3: Lo and behold, I'm staying in a hotel Kivun. There's
Speaker 3: a thing called Kivu Nime. It's very expensive and non
Speaker 3: Orthodox kids are mostly non eu Thirsts. They traveled the world.
Speaker 3: They were in my little hotel. But more than that,
Speaker 3: right near Dharamshaha, there's a village that's only open in
Speaker 3: the uh, not in the like. From like after Pesach April,
Speaker 3: I guess until October, there's hebrewriting everywhere. It becomes a
Speaker 3: complete Israeli village. And there's a Kbat house there too
Speaker 3: that looks just like seven to seventy the Kabbad. No
Speaker 3: people nowhere to go, they're all set up there. But
Speaker 3: so Gylgel was found. The James have Gilgel, the Hindus
Speaker 3: obviously the reincarnation, and in Judaism we have it also.
Speaker 3: It's not just in Judaism. This is an essential feature
Speaker 3: for Makuboli. They think it is a basic belief. Now
Speaker 3: it's true. Rasadyago and rejected it. Many others rejected it.
Speaker 3: So it's a machrocus. But to say that it's not
Speaker 3: a Jewish belief, it is it is. It's definitely a
Speaker 3: Jewish belief. But the rashash says that at least Peters
Speaker 3: that the Talma doesn't hold of it. Incidentally, Eli Mosig,
Speaker 3: he explained the passage the idea that Eliel was pinchas,
Speaker 3: which I don't know what it means originally. I don't
Speaker 3: think it means literally maybe had the traits or something.
Speaker 3: But elb Mosig, who we had classes on, you can
Speaker 3: go to the old toy emotion. He claims that this
Speaker 3: is Gilgel, that that's what the and when the Gamara
Speaker 3: identifies different people, this is a trait in the Gamar
Speaker 3: or midrash. You might have noticed it. It's uh the
Speaker 3: I call it the conservation of personalities, that you always
Speaker 3: have one person in the Midrash says it it's just
Speaker 3: an esther. What do they say, Harbona, is that what
Speaker 3: they say? It's I think it's in the maybe it's
Speaker 3: in a targum Shane. He says, it's really done. Mel
Speaker 3: I mean they you always have all these identifications where people, uh,
Speaker 3: they have one name, but they mean someone else. And
Speaker 3: Eliobana Mosig thinks this is referring to Gilgel. That when
Speaker 3: it says that this person is really this person or
Speaker 3: you see this a lot in midrash if. I don't
Speaker 3: think it's a vern to Gyogo, but that's what he says.
Speaker 3: So I said to Rabbi Mazouz, that reflined Konnievsky genius
Speaker 3: of genius well in terms of knowledge content, I don't
Speaker 3: know in terms of coming up with the new conceptions
Speaker 3: or things like that, like or self agent type genius,
Speaker 3: but a photographic memory like no one else we have today.
Speaker 3: He claims that the rashash count have written this because
Speaker 3: the Rasasha isn't a muscule. It had to be uh,
Speaker 3: his son. He must have put it in there because
Speaker 3: we know he's a muscule and therefore not so kosher.
Speaker 3: He forged it in the name of his father. So
Speaker 3: I write to my Rabbi mazous First of all, this
Speaker 3: makes no sense, leaving a part the fact that the
Speaker 3: Rashasha was from a Lithuanian perspective, you look at him
Speaker 3: as somewhat of a muscule also, But this is published
Speaker 3: in the Rashasha's lifetime. The Rashasha it was he put
Speaker 3: it out of his lifetime forgetting the fact that of
Speaker 3: the menstis Jastrasha will never say something in uh you know,
Speaker 3: for it's something the named his father. The this is
Speaker 3: published in his lifetime, so it clearly can't be true.
Speaker 3: And Rabbi Mazuza agrees with me and doesn't make any sense.
Speaker 3: But then I say his follows about Goyogol review to
Speaker 3: Mudna Leon Mudna, the Rabbi of Venice. We've spoken about
Speaker 3: him a number of times. Those that came with me
Speaker 3: to ely remember. Although he was the one of the
Speaker 3: rabunnim in Venice, he has shows and shuvos. He was
Speaker 3: a bit of a strange character. He had a game.
Speaker 3: He was a gambler. He wrote an obiography. We know
Speaker 3: that people who write autobiographies are unusual. We spoke at
Speaker 3: Yakov Emden and the Adaris and uh Uh, the Bori Epstein,
Speaker 3: the Taratamima and Mudna and Mudna tell us about how
Speaker 3: he was addicted to gamble. He had like twenty four
Speaker 3: different jobs. He told us. He gave us all this
Speaker 3: stuff and uh. The Rida says as follows. The doc claims, well,
Speaker 3: it's I claims he does. If he says it, he's
Speaker 3: say he did. Rida was very Medoctic on things. He's
Speaker 3: tells us that he saw a manuscript of Mudna where
Speaker 3: there was a little child who was sick, six months old.
Speaker 3: The child was deathly ill. So Madna Mudna came to
Speaker 3: dupsuk him. Incidentally, young Kipper Cotton. There's a peal that
Speaker 3: is said by Hasidim and others. It's by Mudna. He
Speaker 3: came to resuk him to him when his uh person
Speaker 3: was about to die, the little baby, and he said
Speaker 3: that psuk him in. Suddenly the little child opened his
Speaker 3: eyes and said, smile the six month old child. And
Speaker 3: then the child died. And then the text says he
Speaker 3: Mudna was he was a He rejected Kabbalah, he rejected
Speaker 3: Gilgo all this stuff. So the manuscript from Madna says
Speaker 3: that from that point on he believed in reincarnation because
Speaker 3: he saw with his own eyes how a six month
Speaker 3: old child maustar to move and saying a schama so
Speaker 3: the rida. So I say to Ramazous, there's no doubt
Speaker 3: that this that never happened, lay alone, Nivra. It never happened.
Speaker 3: It's simply someone who copied this text of Manda edited
Speaker 3: in and I said, this is just like the we
Speaker 3: have these legends about the Rambam. You might have heard
Speaker 3: the Migdalos instantly the Mischigari quotes it that at the
Speaker 3: end of his life the Rambam he discovered Kabbalah, and
Speaker 3: he rejected everything that he wrote in philosophy. We know
Speaker 3: these are things are not true, these are just things
Speaker 3: made up. And I said the same thing about Madna,
Speaker 3: to which Rabbi Mazouz replied that he you know, with Ne'ermana,
Speaker 3: we should believe that what he does do is that
Speaker 3: he saw it in a manuscript, unless you say that
Speaker 3: it wasn't an actual management to Munda, but a copy.
Speaker 3: And that's clearly the case that it's this is this
Speaker 3: is one of these things made up. There's no doubt.
Speaker 3: Okay with that, we end simm Off. Now we're off
Speaker 3: Bay's page three or three, and this is the other
Speaker 3: long letter of mine to Robey Mazous. After this letter
Speaker 3: we have two some smaller things from Yazous, and then
Speaker 3: we go to other people we've spoken about and Coude
Speaker 3: as I said, we're gonna get to roshatter. But this
Speaker 3: has a lot of good stuff in it. So I'm
Speaker 3: just going to skip over some of the things. Otherwise
Speaker 3: we could spend three classes on it. Okay, I'll start
Speaker 3: with number two in my letter. As you know, I
Speaker 3: I I uh, save up lots of comments and then
Speaker 3: I'll send like fifteen or ten Instantly. One of you
Speaker 3: asked me, I say, I forgot because we spoke about
Speaker 3: the Aka party. What did they Aaka parties say about women?
Speaker 3: Can women be elected? And it's an interesting question because
Speaker 3: they were asked this during the election. Rama Mazous said
Speaker 3: that we will not be the first Clariti party to
Speaker 3: have women serve. That is, he said, it's technically not
Speaker 3: forbid it, but we're not going to be the first ones.
Speaker 3: Now you might be thinking, why why call them Ahardi party, because,
Speaker 3: as I explained, the Yakat party was a combination of
Speaker 3: the hard Alim, the right wing religious Zionists, and this
Speaker 3: so called moderate Haradim. But the truth is that the
Speaker 3: hard Alim there, they are Haadi too when it comes
Speaker 3: to these matters of and uh. But that's sort Maszou
Speaker 3: said that technically it's permissible, but we will not be
Speaker 3: the first Kharadi party to have a woman deputy. He's
Speaker 3: actually more liberal than Rabbay Aviner because Rabbe Avigner, who
Speaker 3: was one of the people supporting the Yaclet party. He
Speaker 3: doesn't believe at all that women should be He thinks
Speaker 3: it's forbidden. So but uh so I wrote, have another
Speaker 3: long letter. Let me let's tell you one more thing
Speaker 3: about these letters. I have a friend who's also been
Speaker 3: corresponding through mazous for a long time, and he thought
Speaker 3: it's interesting because then I get back these long letters
Speaker 3: as well, because we know that today that there are
Speaker 3: many people who write, and most of them don't get replied.
Speaker 3: How can you if you're getting ten fifteen letters a day,
Speaker 3: how can you reply? Others get replies from, you know,
Speaker 3: some of the Shiva students. How is it that I
Speaker 3: get these replies and I get loan replies. My friend
Speaker 3: gets replies because he too has been writing for many years,
Speaker 3: but they're very short, and I think the answers as follows.
Speaker 3: And my friend agreed with me that it's because most
Speaker 3: of the letters coming in, including my friend, deal with
Speaker 3: halaha gamara. I'm writing about, as you see, all these
Speaker 3: unusual things, and he likes these unusual things, he finds
Speaker 3: them interesting. So I really think that it's it's that's
Speaker 3: the reason I get these letters is because I'm focusing
Speaker 3: on matters that are of interest to him but are
Speaker 3: sort of off the beaten track. I'm not writing dushime,
Speaker 3: which I'm not capable of writing of a level of
Speaker 3: reduhim to be mafalpo with one of the godois throw.
Speaker 3: But certainly I can write about these unusual things. And
Speaker 3: maybe that's the reason why I think I'm zoha as
Speaker 3: we can say to the long, very interesting letters. Okay,
Speaker 3: so in Simon Cliff and Membase, the first thing I
Speaker 3: want to speak about, I ask, as this follows, we
Speaker 3: just had a fast day, ty sester, do women need
Speaker 3: to fast on this? Do women need to fast on
Speaker 3: any of these fast days other than dishapal Than and
Speaker 3: young Kipper? And this is uh this is a dispute
Speaker 3: I should say. I think I should say. Among the Hasidim,
Speaker 3: what I'm told basically is that the women do not
Speaker 3: fast among the litfish. Many of the women do, many
Speaker 3: of them don't. Revikiva Josef Schlessinger, the famous Levivy. He
Speaker 3: writes that he has a tradition that from the hussem
Speaker 3: sofa that pregnant the nursing women should only fast on
Speaker 3: a young kipper, and even if women who aren't pregnant,
Speaker 3: they should only fast on tish above and the other
Speaker 3: fast days if they're very healthy. So we see a
Speaker 3: downgrading of it already there. I have many other sources that,
Speaker 3: let me just give you some examples. I so, for instance,
Speaker 3: and this is what Ram is going to be responding to.
Speaker 3: That the the the dark Chuva Dva her Shapiro famous Duva.
Speaker 3: He writes, follows that, uh I think I wrote it
Speaker 3: down here? Did I write it down here?
Speaker 2: Uh?
Speaker 3: I thought I wrote I quote? Oh yes here, I
Speaker 3: have it here, he says, as follows, and the chuvos
Speaker 3: that he quotes for the shinevo ReBs, who says he
Speaker 3: referred he got this from the earlier Godolin that any
Speaker 3: woman of child bearing age, and if it's difficult for
Speaker 3: her to fast, better let you he doesn't fast only
Speaker 3: when she's no longer a child bearing age. If she's healthy,
Speaker 3: then she could fast. And there's other sources as well
Speaker 3: that speak about not festing, and therefore it's become common practice.
Speaker 3: In fact, rashomos amon Arbach, who's not Hasidic, this is
Speaker 3: what he's quoted as follows, and THEO was saying that
Speaker 3: the minhog in our place, namely in Jerusalem hi yashahnashi
Speaker 3: anan Miisanos call women do not fest at all vast naros,
Speaker 3: even the young, unmarried women milvad Tishebova yamaki Purim. So
Speaker 3: here we see rashomos amen Arabach saying that in Jerusalem
Speaker 3: Mino Jerusalem of the Ashkenazi, is that other than Tishubov
Speaker 3: and young Kipper, the women do not fast at all
Speaker 3: on any of these other fast days. So therefore it's hard,
Speaker 3: I would say, to criticize women for not fasting on
Speaker 3: these days. If the great rashomos amen Aarbach said that
Speaker 3: that's the Minhagu, well, Ramazus does criticize them, because I
Speaker 3: don't know if he knew of chomos an Aarbach. But
Speaker 3: he says this follows. He quotes. Firstly, he quotes Ravad
Speaker 3: yo Safe who quoted Va. What does Yosev say? It's
Speaker 3: against Rasau, it's against the Talmud, it's against all the
Speaker 3: post game, all the posts say. Women have the fast
Speaker 3: as well. If they're ill, if they're pregnant, then they
Speaker 3: they don't have to but simple, a simple woman who's
Speaker 3: not pregnant, who says she doesn't have the fast, and
Speaker 3: uh Rabbi Mazous says, based on this that he says
Speaker 3: romos fall tomtos the bassakov beaminu. He says, most I
Speaker 3: don't know if this applies to America. Most of the
Speaker 3: teachers and the students that Basi Alkov do not fast
Speaker 3: on these days, and as if they didn't have, as
Speaker 3: if the fast days don't exist, and he refers to
Speaker 3: He says that the dalar Tamios, which I say clearly
Speaker 3: doesn't mean I write to him, it doesn't mean. Most
Speaker 3: of the time when we say the four and fast days,
Speaker 3: what are we referring to. We're referring to som goadalia
Speaker 3: sarbateeves uh vas otamos in tish above because Tony sister
Speaker 3: technically is a minogue. But clearly he wasn't referring to
Speaker 3: that as well. Say, so that's the first thing I
Speaker 3: wrote to him about, and he replies, it's correct to
Speaker 3: what I've said that he's not referring to to ship above.
Speaker 3: But this is interesting. So here might be an example
Speaker 3: of where the religiousign this community might be more. It's
Speaker 3: clearly more mock pid than the Hasidic world on this.
Speaker 3: The next question I asked him was his follow was
Speaker 3: the Gamara says in soccer. Let me show you Gamara here?
Speaker 3: Do I have it here in socca? I thought, I,
Speaker 3: uh no, so I'll tell you I have the The
Speaker 3: Gamara has a dispute hold on Gamara has a dispute.
Speaker 3: Why do we eat in a soca. We'll get back
Speaker 3: to this in a second. So why do we eat
Speaker 3: the socca? The dispute two opinions. Uh, it's in Soccadra
Speaker 3: says we in the soka because of the cold, the
Speaker 3: clouds that protected the Jewish people. And Raykiva says we
Speaker 3: eat in the socca to commemorate the actual dwelling in booths.
Speaker 3: If you take what says Chochron says as follows, this
Speaker 3: is insaivasa meme. Why it says shatis benicer hey manana
Speaker 3: covode so ryosef Cairo, and the cho says that why
Speaker 3: do we dwell on the soca? It's the covert I
Speaker 3: wrote to rhymm Miszoos because in one of his uh
Speaker 3: pieces he uses the language that the Chochron passak decidedically
Speaker 3: that the reason we eat in the soca is because
Speaker 3: of the covered So I wrote, what do you mean passaka,
Speaker 3: what does this to do with the cha chachra is
Speaker 3: giving you an opinion? There's nothing means you have to
Speaker 3: do something. What does this have to do with alaka?
Speaker 3: The gomora fee us an expression about something like this,
Speaker 3: my daaj what happened happened? Whether it was, we don't know. Well,
Speaker 3: you can't poskin what the reason is. So he writes
Speaker 3: to me and says, you're right. That's not you're right.
Speaker 3: You can't use the language. I guess he's say I
Speaker 3: shouldn't use language stock But it still is relevant because
Speaker 3: when you're in the soka, I guess this is more
Speaker 3: of maybe a kabalistic things you're supposed to lek have
Speaker 3: vein that it's go on a coverlet, you're supposed to
Speaker 3: have in mind that it's a coverlet. Okay, a small thing.
Speaker 3: Next thing is a bigger thing. I think, oh, actually,
Speaker 3: before you can get to that, Rabbi Mazous has many
Speaker 3: times spoken about that you need to speak about emuna
Speaker 3: philosophical things because if you don't, people have questions. If
Speaker 3: you don't speak about it. They're gonna go find their
Speaker 3: answers in places that are improper. And this is a
Speaker 3: controversial thing because many people say, no, you shouldn't speak
Speaker 3: about it, you raise questions. I wrote to him that
Speaker 3: he would like a book came out recently. I said,
Speaker 3: from to Cook, which has his lectures on it, And
Speaker 3: he says, Juda says something very sharp.
Speaker 2: This is.
Speaker 3: He speaks about well sadikim who don't believe, let me
Speaker 3: tell her what it. Cook says in his Sijota and Amuna,
Speaker 3: from page one hundred and eight and on, he speaks
Speaker 3: about how vital it is to teach philosophical matters theological matters,
Speaker 3: and he says, many of the great rabbis can't do it.
Speaker 3: They're not equipped. So the question is, how can you,
Speaker 3: He's asked. It's a dialogue. How can it be that
Speaker 3: MINIGADOI are not able. They can do shas and post scheme,
Speaker 3: but they can't speak about philosophical matters. And it is true.
Speaker 3: I have to tell you that I've known many great
Speaker 3: Torist scholars and they can tell you all about halaha
Speaker 3: and shas and post scheme, and those I guess are
Speaker 3: the main things. But they can't tell you about the rambam.
Speaker 3: They can't play it resadigo and a raw bog. I
Speaker 3: guess it's a lack. Well, I should say it's it's
Speaker 3: a lack if they think they know about it, If
Speaker 3: they know they don't know about it, then it's not
Speaker 3: uh and replies, he says, this the idea that even
Speaker 3: great rabbis can't speak about these matters. It's found already
Speaker 3: in the introduction of the Monsieur Sharim ins that speaks
Speaker 3: about amim who don't want to learn eurosam. He says,
Speaker 3: the Maharraal speaks about how people, the great tourist scholars
Speaker 3: don't want to learn Amuna, and he says, already you're
Speaker 3: a mio Hanavi. He quotes the Pussok here's what Jeremiah
Speaker 3: says in his prophecy. In what pussk is it u
Speaker 3: baise ret he says, what does it say here named Lom?
Speaker 3: The priest said, not where is the Lord? They that
Speaker 3: handle the law knew me not? What does that mean?
Speaker 3: That is turris scholars didn't know me. What does it
Speaker 3: mean didn't know me? It means that they had simplistic beliefs.
Speaker 3: They didn't understand philosophy. They didn't understand anything in depth.
Speaker 3: And Ratzeuta says, this is not the reason you should
Speaker 3: mock them or anything like that, but you have to
Speaker 3: know what the truth here that just because someone is
Speaker 3: a great towerst scholar doesn't mean that he or she
Speaker 3: i can say today, is equipped to deal with these matters.
Speaker 3: And then he says, and he says why, And they
Speaker 3: ask why. He said, because there's more prestige to no
Speaker 3: shots and postkme than to be involved in philosophical matters,
Speaker 3: to learn the kusari in the morning of Luklim et cetera.
Speaker 3: And then he says something very uh strong. He says,
Speaker 3: he says, there are sadiki, meaning there are righteous ones
Speaker 3: who do not believe. When I say do not believe,
Speaker 3: I mean do not believe in any significant way. That is,
Speaker 3: their belief system is simplistic. Where does he get this from? Ritzviyuda?
Speaker 3: He gets this from a gamar. The omara said, as
Speaker 3: follows in uh Sota. Here it says what is did
Speaker 3: they quote? Rebel quotes the pussa mi bas katan note,
Speaker 3: which means he's driving for who punders the day of
Speaker 3: small things? And it says Migha Mozadiki. What caused the table,
Speaker 3: namely the reward of the righteous to be plundered, me
Speaker 3: being wasted in the future, what is it the world
Speaker 3: to come? He says, I guess shahy abahn shan about Casparo.
Speaker 3: That is the small things that they didn't believe in God.
Speaker 3: Now the translation here is it says for if you
Speaker 3: look into translation, the black is what it's supposed to
Speaker 3: be in the text. The white is what they ad
Speaker 3: It's not true. You see katan note small mindedness. It's
Speaker 3: in the text, but they make it a question. It
Speaker 3: was the small minnus they possessed. And what is this
Speaker 3: small minus that do not believe in Holy One must
Speaker 3: be with complete faith. That's not what it says. There's
Speaker 3: no question here. It's kanacha hayaba hen their smallness that
Speaker 3: they do not believe entirely in God. So this is
Speaker 3: from the Steinzels translation. It's a the English. I don't
Speaker 3: know who did it, but this is definitely a mistake.
Speaker 3: The point is that we see here that the Gamara
Speaker 3: speaks about sadikim who didn't believe. Doesn't mean the didn't
Speaker 3: believe in the existence of God. But their understanding of God,
Speaker 3: the way they thought of God. Maybe they thought of
Speaker 3: God as a physical form, who knows, but it's not
Speaker 3: sophisticated or see JUDA. Cook said that if you don't
Speaker 3: teach Amuna, then you end up with sadikim and tell
Speaker 3: mea mean who really don't believe, because their belief is
Speaker 3: like that of a child. And Riff Cook has his father.
Speaker 3: His father has an amazing expression. He says that the
Speaker 3: unbelief of some, the unbelief of some heretics, is more
Speaker 3: profound than the belief of believers. That is because what
Speaker 3: the real Cook explains, because you have people that their heretics.
Speaker 3: Why because because they they're told what it means to believe,
Speaker 3: and what it means to believe is a simple is
Speaker 3: a simplistic, juvenile type of belief. So their attitude is,
Speaker 3: if this is what God is, you're telling me this
Speaker 3: God is, then of course I don't believe in that God.
Speaker 3: But they their rejection of Cook says, of belief is
Speaker 3: holier than the false belief of people who do believe,
Speaker 3: who say they believe in God, because their belief is
Speaker 3: a juvenile nothing belief. In these people, they aspire to
Speaker 3: a much higher level of belief, and that's why they
Speaker 3: can't accept the juvenile approach of certain in the religious community.
Speaker 3: So very sharp from to Judah. So I sent that
Speaker 3: to Rabbi Mazus. I thought he would like that, and
Speaker 3: he replies as follows, I'm happy to see there and
Speaker 3: see Hudah. His opinion is like mine, and that we
Speaker 3: have to speak about Amuna. And he says, that is
Speaker 3: the shot. He says in the mission, what is the
Speaker 3: mission to say? Look at pier Kievo's here, rebel aramher
Speaker 3: have they shut Torah? Be diligent in the study of
Speaker 3: Torah the damashatashi Vapi chorus and know how to answer
Speaker 3: in Api chorus, what is one they have to do
Speaker 3: with the other? Why? Why are these put together? And
Speaker 3: Ravmazus says, this is how you have to read it
Speaker 3: heavy shakudul mo Torah, be diligent in the study of Torah,
Speaker 3: because through this, through studying the Torah you in a
Speaker 3: proper way, you will know how to answer the heretic.
Speaker 3: In other words, you need to know. You need to
Speaker 3: have sophisticated understanding of Emuna. This is an opposition to
Speaker 3: the Brusselovers and all these others who speak about munas
Speaker 3: mim be a simpleton in when it comes to petty,
Speaker 3: when it comes to belief, No, you have to follow
Speaker 3: the Rambam. You have to follow Vsadya gon reviewo Avi
Speaker 3: that the belief has to be sophisticated. They're sophisticated works.
Speaker 3: And as I was told, I remember one years ago
Speaker 3: when I was in Israel by someone that just like
Speaker 3: when you study Peric Maruba bob Letsia, you you have
Speaker 3: to focus and you have to look at all the
Speaker 3: sheet does and everything like that. So too when you
Speaker 3: study anything uh philosophical. These are great people you need
Speaker 3: to uh also be very sophisticated in uh in how
Speaker 3: you're learning. Okay, now the next one is of interest,
Speaker 3: and I gotta tell you a little bit of story here.
Speaker 3: We all know who Ibbinezra is. We all know who
Speaker 3: the rush Bomb is. Rush Bomb the grandson of Rushi.
Speaker 3: He wrote a commenty we know from the Kamara. He's
Speaker 3: a commentary on certain sections of the Gamora. He also
Speaker 3: has a commentary he's quoted in tost Fos, but he's
Speaker 3: a commentary in the Torah. And the commentary is I'll
Speaker 3: pee up shot. He does things in accordance with the
Speaker 3: simple meaning, even when it contradicts the haka, because there's shiving, punning.
Speaker 3: There's seventy faces to the tora. And you can give
Speaker 3: an explanation of a pussuk, which is an opposition to
Speaker 3: the hallaka. It doesn't mean you reject the hallakah. But
Speaker 3: the halaka we know through. But there's other meanings. There's
Speaker 3: the shot as well. And this is not controversial. This
Speaker 3: is exactly everyone. You find us in Raschi, you find this,
Speaker 3: you find us to all the commentators. He has a
Speaker 3: couple of famous ones. He says, i'll pee up shot.
Speaker 3: Fillin is not to be taken literally. So does that
Speaker 3: mean it's it needs to be investigated?
Speaker 2: But uh?
Speaker 3: Any of some other examples. The most famous example of
Speaker 3: this is in Parsius Braci's The rash Bomb says, now
Speaker 3: the rush Bomb's commentary on Bracius is only printed in
Speaker 3: the nineteenth century. The other rest of the tower that
Speaker 3: we have we're missing from after Paragolff and Brachets up
Speaker 3: until I think it's a but we have chapter one.
Speaker 3: We in fact the hill Novetsky has shown. We even
Speaker 3: now have new manuscripts we see to the end of
Speaker 3: chapter one. But in chapter one he says, what is
Speaker 3: the shot by year of Vivocare It was evening and
Speaker 3: it was morning. He says, the shot of the Pussic
Speaker 3: is that the day begins in the morning. That's that's
Speaker 3: the shot. We know that the day begins in the evening.
Speaker 3: But look at this. It was evening and then it
Speaker 3: was morning, and that's the first day. That is when
Speaker 3: does day end? Day ends in the morning, let's say
Speaker 3: before sunrise. So and then you start a new day,
Speaker 3: and you go through the day, and then you come
Speaker 3: to the end of the day. Two it was Arev
Speaker 3: and then it was Beaucaire, and that's when the day ends.
Speaker 3: But the day's not ending, the days not ending in
Speaker 3: arav No, the day's ending in the morning. So and
Speaker 3: then the new day begins. Well this and incidentally, this
Speaker 3: this idea is found in many other sources that before
Speaker 3: mattan Toro, the day begin did not begin in the evening.
Speaker 3: This pay rush, though, was strongly attacked by the Ibanezra
Speaker 3: vav Ibinezra, who himself in many places explains the psucchim
Speaker 3: in opposition to them. Shot for some reason. He was
Speaker 3: very upset with this. He doesn't mention who he's attacking.
Speaker 3: He sent me, he attacks the he attacks the view,
Speaker 3: and pretty much all the scholars assume that he's referring
Speaker 3: to be in a rushbomb, because we don't know who
Speaker 3: else he'd be referring to, and he doesn't mention him
Speaker 3: by name, for Covode, And he says that this explanation
Speaker 3: gives strength to the heretics. Apparently there were heretics in
Speaker 3: those days who halajala Masa wanted to change it, which
Speaker 3: this would mean that Shabas would begin in the morning,
Speaker 3: not in the evening. And uh, but fine, so he
Speaker 3: attacks it and in his I Garrison Shabas, he has
Speaker 3: a whole. It's a nice letter. It's like he Shabbas
Speaker 3: is personified, et cetera. Art scroll published a mikroscodolos a
Speaker 3: few years ago, and lo and behold, and they're not
Speaker 3: the first ones to do this. This and funny business
Speaker 3: began about ten years ago or fifteen years ago in Israel.
Speaker 3: They've declared, someone declared that this can't be the rushbomb,
Speaker 3: because this is a heretical idea, just like Ibanezra says,
Speaker 3: and therefore it was removed from a few Macrosse Cadolos's
Speaker 3: in Israel. And when the Art Scroll published their edition
Speaker 3: of the Mirroscadolos, they have Rushbomb on Brashi's but he
Speaker 3: discusses this in five separate places in the first chapter.
Speaker 3: They cut out all those places, which it maybe is
Speaker 3: my most popular post ever written. Because art Scroll replied
Speaker 3: to it, and then I replied again to them. They
Speaker 3: they said that Ibinezra has told us that this couldn't
Speaker 3: be written by Rushbomb. It's not true. He doesn't say
Speaker 3: that at all. This is a passage in Rushbomb that's
Speaker 3: explained by so many Achronimkudi and Mikov Kamenetsky, who is
Speaker 3: art Scroll's one of their guides. The idea that you're
Speaker 3: going to take out a passage and you can declare
Speaker 3: that rush Bomb couldn't have written it. And we know
Speaker 3: we wrote it. We even know more now than we
Speaker 3: knew when I wrote my post, because we have the
Speaker 3: continuation through a manuscript. We have the continuation of his commentary.
Speaker 3: And he wasn't trying, he wasn't changing how he's probably
Speaker 3: not peep shot. And as I said, this is a
Speaker 3: view mentioned by a number of people that before matan
Speaker 3: Tora the day began, the evening in that night. So
Speaker 3: if you buy the Arts Girl micro Scodolo's kumish onm
Speaker 3: Braschi's I'm just telling you you do not have rushbomb.
Speaker 3: That's not the only thing you have. They also took
Speaker 3: out a rashi. Incidentally, they just deleted a rashi because
Speaker 3: they assume also rashi couldn't have said it the rashi
Speaker 3: antikun sofrim a section of a rashi.
Speaker 2: Yeah, but.
Speaker 3: So that that's introduction to, uh, what we're talking about now.
Speaker 3: Because Rabbi Mazu's in discussing this. He says that we
Speaker 3: don't know who is the author of this commentary that
Speaker 3: Ibanezra is attacking. And I wrote to him, what do
Speaker 3: you mean we don't know everyone? I said, MSSTOLLI, you
Speaker 3: too know that the general assumption is that this is
Speaker 3: rush bomb. Do you think differently? I say to him,
Speaker 3: And he replies to me that yes, I know what
Speaker 3: the rush bomb says, and I alluded to it else
Speaker 3: to where he says, but I think he says that
Speaker 3: the Labavacharebbi has a different understanding of the rashbomb. But
Speaker 3: he he doesn't really explain why. I think because the
Speaker 3: Lebava Charebbi maybe didn't understand the rash bomb that way.
Speaker 3: He leaves it as maybe it's not the rush bomb,
Speaker 3: but he thinks it's the rush bomb. Okay, that's enough.
Speaker 3: A couple other things here till we get to the
Speaker 3: big one. Uh I wrote to him, He writes, Robbie
Speaker 3: Mosusa has written often about proper pronunciation of the sadi.
Speaker 3: We spoke about that, so I wrote to him that
Speaker 3: another example was Barcelona. Barcelona has written in Hebrew bet
Speaker 3: resh sadi because the original pronunciation is it's not the ts.
Speaker 3: He mentions the next thing I write about. He talks
Speaker 3: about how Rivitzakako weis the head of the adit Rebby
Speaker 3: Masusa speak about in tow where you can't have politics,
Speaker 3: and he says, look, Rabbi Weiss. He quotes the yabie
Speaker 3: Oh Mayor Josef. So I write to him that it's
Speaker 3: not actually true. He quotes the mayor. Before he came
Speaker 3: to the ADAD, once he was a rabbi in Manchester.
Speaker 3: He was off based in Manchester. Once he came to
Speaker 3: the Adaid in Jerusalem. Then he would never quote a Zionist.
Speaker 3: He can't, and Robi Mazus replies to that that politics
Speaker 3: destroys everything. As we know. Now this you'll find interesting.
Speaker 3: Number nine, he wrote in one of his weekly Torora sheets.
Speaker 3: He quoted something from Yeshiva University. He says, this is
Speaker 3: Ashiva University, but it could be ye hooly yote that
Speaker 3: they're also tell me come in there. So I wrote
Speaker 3: to him, what do you mean, what kind of quick
Speaker 3: comment is this? That it's a it's a university, but
Speaker 3: it could also be tell me I come in there?
Speaker 3: I said, apparently you don't know what Yshiva University is.
Speaker 3: And I say, first of all, there are also a
Speaker 3: lot of star dam there, including uh and as a
Speaker 3: start a Crossueshiva rebellion Alban Kraim. And then and I
Speaker 3: say that rebel lud Josef has given Scherym there or
Speaker 3: Omar has given cheerium there. And I say, as follows,
Speaker 3: they should give me an award. I have no connection
Speaker 3: to Yeshiva University. I never went to Yeshiva University. I'm
Speaker 3: the only person ever to be given named a Yu Scholar,
Speaker 3: never having gone to Yeshiva University. My year at Israel
Speaker 3: I was at BMT. They picked two students from all
Speaker 3: the yeshivas, they called them Yu Scholars, and we had
Speaker 3: a dinner at the Holy Land Hotel. Remember the Holy
Speaker 3: Land Hotel. Incidentally, the if you want to see the
Speaker 3: model of Jerusalem, it's now by the shrine of the
Speaker 3: Book at the Israel Museum. So we had a dinner
Speaker 3: with revunsin although so called Yu scholars and all the
Speaker 3: girls from their schools. Well and behold, afterwards, they come
Speaker 3: to speak to me O Yu. I said, but I'm
Speaker 3: not going to Yu. They just assumed I was going
Speaker 3: to Yu. So they made me a Yu scholar. And
Speaker 3: then Rabbi Blau I got to go to the dinner
Speaker 3: h and then Rebbi Blau came to ISRAELI took me
Speaker 3: on long walk trying to convince me to go to Yu,
Speaker 3: which I didn't. But I had no other than interviewing
Speaker 3: to be the Dean, believe it or not, ten years ago.
Speaker 3: So I have no reason to, you know, praise YU
Speaker 3: because it's my alma mater or anything like that. But
Speaker 3: I say as follows, there is no doubt that the
Speaker 3: Roshi Yeshiva and Rabin khan are the first rank. Who's there, Reschechter.
Speaker 3: We're gonna see Refector in a little bit. You're gonna
Speaker 3: hear something unbelievable from Reschector. I I say, you can disagree,
Speaker 3: but I say that he's the greatest post sake in
Speaker 3: America today. And I say there's other great Russia aschiva. There,
Speaker 3: there's co Wels, there, there's people learning. I say that
Speaker 3: seventy five percent I think this is correct. Seventy five
Speaker 3: percent of the rabbis, the pulpit rabbis in America come
Speaker 3: out of yu And and then I say that, why
Speaker 3: Yesshivaszahonan is the oldest ashiva in America and they've had
Speaker 3: great Russi yeshiva. Who are they? I'm saying this. Look,
Speaker 3: if you're from the Ashkenazic world, you know this. You
Speaker 3: might want to pretend that these people were not at
Speaker 3: well Yeshiva college, but you know it. For a Sphardic person,
Speaker 3: if someone comes from Tunis, they don't know about this
Speaker 3: sort of stuff. We're going to see later reminizers. He
Speaker 3: didn't even know if Solovachik was a great Russia Shiva.
Speaker 3: He just thought he was like a thinker. You'll see
Speaker 3: what he says. Who are they? The Machi tar Egoy
Speaker 3: we've spoken about him many times, or Shanapoulochek, the first
Speaker 3: one to come to America really to teach Tora here.
Speaker 3: He died young, I think fifty one years old from
Speaker 3: some sort of a gum infection. It's because he died
Speaker 3: young that Ramosha Salavachik was brought here, and that's why Rev.
Speaker 3: Joseph JB. Salivcik was brought here and the Machichrour never died.
Speaker 3: They would have remained in Europe and would have been killed,
Speaker 3: no doubt in the war. Presumably the machateur is the famous.
Speaker 3: So he's the one I remember. I told you walking
Speaker 3: he saw the guys playing basketball or all of some sort,
Speaker 3: and he said, why didn't they let us? Let us
Speaker 3: play ball in Europe? We would have been the same Tamikami,
Speaker 3: but we would have had a childhood. He's a Talman
Speaker 3: Moffawk of uh Refraim Brisker came to Velosion at age
Speaker 3: twelve and is bermtzvah there and is a Zilini and
Speaker 3: it was it was a Zionist, even though his rebby
Speaker 3: was not Shimon Scopp, rof Shimon Scopp. Do you know
Speaker 3: there of Shimon Scopp, the great Shimon he He would
Speaker 3: have stayed it, but as Yeshiva and Grodno was falling apart,
Speaker 3: and the Rawskraim and Vrai Moser told him me, I
Speaker 3: had to go back Ramosha Salvation jb orvis Dora Kaim Heller,
Speaker 3: the great Refraim Heller taught it. You put out the
Speaker 3: say for Mitztos, but then I say, rafshal Kasin passed away?
Speaker 3: Or shas Kasin who was the Rabbi of the Aleppo,
Speaker 3: the Syrian community in Brooklyn. He's actually hy you graduate
Speaker 3: Yeshiva college. He might have been the second Sardak Musmach
Speaker 3: after Rabbi Shalom Maimon, whom I mentioned. And I go
Speaker 3: on about that, and I said, when you come here,
Speaker 3: you should visit there, to which he replies, does he
Speaker 3: reply on this, No, he doesn't, Uh, yeah, you know,
Speaker 3: he just says that that I did. It's true. I
Speaker 3: saw that revd Jos visited there. And he mentions that
Speaker 3: there's some Yu guy who found sixty thousand words. I
Speaker 3: don't know what book he's referring to in other languages
Speaker 3: that go back to Hebrew. I don't know. And then okay,
Speaker 3: and then now we get into some bigger things though.
Speaker 3: Can you open refrigerator on shabas? We assume you can,
Speaker 3: But what do you do if the light is on?
Speaker 3: My mistake, If you're one of those people who don't
Speaker 3: take it out, you leave it in, then what can
Speaker 3: you do? Now? Many people have spoken about this, and
Speaker 3: Reba Mazuzo also wrote about it, and he thinks that
Speaker 3: if you forget to take out the light, you have
Speaker 3: to get a cut on to open it, cut on
Speaker 3: maybe six years old or something like that, and then
Speaker 3: you can't close it because the light's gonna go off.
Speaker 3: What you do is you you close it as much
Speaker 3: as you can, maybe leave something there so it doesn't
Speaker 3: close all the way. And even you might be able
Speaker 3: to close it, like if you just let it go,
Speaker 3: it just closed by itself. But then you have the
Speaker 3: problem the next day. So that's what you do. I
Speaker 3: wrote to him as follows that, Well, first of all,
Speaker 3: there is a cheeta, there's a there's uh someone named
Speaker 3: Nusson we call well notson of Rome, Nathan of Rome,
Speaker 3: the author of the roh. I want to see right now,
Speaker 3: if I can pull something up here, I have it here.
Speaker 3: Those who've been with me to Italy, you will I
Speaker 3: think I have a picture of this. Hold on a second,
Speaker 3: I'll see quickly here, and I think those who've been
Speaker 3: to Italy will remember what I'm gonna show you now.
Speaker 3: But there's an important work the aroh, which it's sort
Speaker 3: of You might think it's just like a jastro because
Speaker 3: it tells you what the words means, which is true.
Speaker 3: But uh, it's it's more than that. It's it's uh.
Speaker 3: It has all sorts of interesting perushim and the a
Speaker 3: is quoted in toast quotes quote elsewhere. I believe as
Speaker 3: well that as saying that obscration. Let me just go
Speaker 3: quickly if I want to show you a picture of
Speaker 3: something there, because I take you there on the first day,
Speaker 3: Nissan Benrio, I take you the very first day. If
Speaker 3: those who've been with we remember, No, it's going to
Speaker 3: be very hard here. Oh I found it, believe it
Speaker 3: or not. Okay, I'm going to show you something.
Speaker 2: Now.
Speaker 3: Let me pull you up here. I can show you
Speaker 3: the picture. The very first day on my trip of
Speaker 3: Rome might take you to we go across the river
Speaker 3: and let me see if it describes it here. Yes,
Speaker 3: so right here on this line you have the name Naton.
Speaker 3: It's carved in. We don't know why it's carved in.
Speaker 3: And just like there's more than one Nusson today, you
Speaker 3: have Notson come and asking us stuffing a lot. More
Speaker 3: so too, I assume that in medieval Rome there were
Speaker 3: other Nustsons as well. But yet when you the tour
Speaker 3: got so I like to show this because like I
Speaker 3: do in other cities, when you say Hebrew writing, maybe
Speaker 3: it belonged to an anjuw and he found that piece
Speaker 3: there and he used it whatever. But all the tour
Speaker 3: guides bring people there and they tell them that this
Speaker 3: is where of Nusson Beniel lived. I just look down here.
Speaker 3: What does it say here? This might refer to Rebbie
Speaker 3: Nathan Benaiel, who lived in the late eleventh and early
Speaker 3: twelfth century. Even that is foolish. You have a And
Speaker 3: what if if if I take you, when I take
Speaker 3: you to Cordeba, or if we go to Cairo, when
Speaker 3: you see us something in the wall that says Mosha,
Speaker 3: you're gonna assume it means the Rambam like there's no
Speaker 3: other mosha.
Speaker 2: But.
Speaker 3: This not. Nussan ben Hillo is known for one important position.
Speaker 3: He holds that a picrac is what is when you
Speaker 3: do an action and another action results and you don't
Speaker 3: intend it. So you do uh let's say, let's say
Speaker 3: you open up a door and then maybe behind you
Speaker 3: something goes on or off something like that. Uh, you
Speaker 3: don't intend it. Therefore it is permissible. Toastos disagrees, Toso
Speaker 3: says rabbinically, it's still forbidden. But we know that Rebri
Speaker 3: and Brisker held also the dying of risk and others
Speaker 3: they held like the that was permissible. So then what
Speaker 3: does this lead to? And this is what I wrote
Speaker 3: to Rabbey Mazous and this will be the thing. Oh,
Speaker 3: I see, it's already we're in the middle. We even
Speaker 3: you haven't even got to the big one I want
Speaker 3: to talk about. But so I wrote to him that
Speaker 3: you have written and said that you have to have
Speaker 3: a cut. Then listen to what Rabbi Body says. And
Speaker 3: we know Rabbia Body we spoke on about this unique
Speaker 3: post take from light Quinn, who's not afraid of unusual views.
Speaker 3: If you look in his volume of response of or
Speaker 3: You sug volume two, number one twenty six, number one
Speaker 3: sixty six. It's not even a long response, and it
Speaker 3: makes perfect sense if you hold by the arrouch. He
Speaker 3: deals with the question as well, can you what do
Speaker 3: you do if you don't have the light on? And
Speaker 3: he says it's really simple because assuming we hold like
Speaker 3: the arch, he does securationally, you don't want the light
Speaker 3: to come on. You wish the light wasn't on, and
Speaker 3: therefore it's no problem. You can open up the refrigerator
Speaker 3: even if the light goes on, and you can close
Speaker 3: it also, and it's even and not to mention the
Speaker 3: fact that it's when you close it, obviously that's dura bunnen.
Speaker 3: But uh, who says it's even de risa? But it is,
Speaker 3: He says, he gives another reason because when you open
Speaker 3: up it's like but he says, it follows I'll read
Speaker 3: in Hebrew. He says, he's miss well read in English.
Speaker 3: If you forgot to turn off the light in the refrigerator,
Speaker 3: it's an easy hitter to open and close it on
Speaker 3: Shabis and and why and he says that uh, and
Speaker 3: he he thinks it's dura buna. It's only a dura
Speaker 3: bunin issue here because he thinks the light is uh
Speaker 3: is as it is, it's a dura bunn and but uh,
Speaker 3: he doesn't think it's it's a problem at all. The
Speaker 3: refs uh uh to de Risa. You think suffolk anyway
Speaker 3: is secretional nicolakuyama huraka durabuan and so okay, so you
Speaker 3: can read it. So I sent this to Ruma Muscles
Speaker 3: and we will see next week what he says and
Speaker 3: what he says about the Then I want to speak
Speaker 3: about a couple other things in this about kostrous issues.
Speaker 3: How do you know what birds you can eat? The turtis,
Speaker 3: I mean, the tara tells us, but uh do you
Speaker 3: know that in Italy in the nineteenth century. I'm going
Speaker 3: to show you a picture, they ate like thirty different
Speaker 3: types of birds. What do we eat? Five? Six? What
Speaker 3: about pheasants? Why are we eating pheasants? Pheasants were eating?
Speaker 3: What about all the other birds? I'm gonna show you.
Speaker 3: It's not that ancient history.
Speaker 1: And yet what do we have?
Speaker 3: We got four or five different types of birds that
Speaker 3: we can eat. The tara tells us. The Orshami says
Speaker 3: that you're gonna be called to account for all the
Speaker 3: good things, all the things that you could do that
Speaker 3: you don't do. Don't try to take more things upon you.
Speaker 3: There's enough better us, sir. You're gonna be called to
Speaker 3: account for all the pleasures you could have and you
Speaker 3: didn't take advantage off.
Speaker 2: And uh.
Speaker 3: And then the next then we'll begin two more same
Speaker 3: morning from Mazous. We'll deal with Robby Salavacik, sarahsa debros.
Speaker 3: What does a sarah sad debros mean? What is the
Speaker 3: word debros? What is the root? H? What's going on there?
Speaker 3: And then jong to Shaney a couple other things, and
Speaker 3: then we'll move in as I said, back to Rabbi Rasabi,
Speaker 3: some new rabbis and new things. And as my mother
Speaker 3: asked me, one way gains to the Labavacha Rebbi. We're
Speaker 3: on page three oh six. The labavach Rebbi's on page
Speaker 3: three twenty one. We're not that far. We're not that far, okay,
Speaker 3: So let me take the questions and comments. This thing
Speaker 3: about Robabody is really interesting because no other post sake
Speaker 3: holds this. But you have to ask her why not
Speaker 3: if you hold like the o as a number of
Speaker 3: people do. It would seem to be an easy case
Speaker 3: that you can't do a gcriele. But if you forget
Speaker 3: to turn the light off on. I mean they say
Speaker 3: that about hotels. If you go to a hotel, for instance,
Speaker 3: and you're in one of these places where you can't
Speaker 3: go go in the hallway, the lights go on if
Speaker 3: it's completely dark. Ramma Zoos actually says you have to
Speaker 3: stay in the room. But it's never completely dark. There's
Speaker 3: always lights, you can always see. It's uh so it's
Speaker 3: a situational When you go out, you walk out. You're
Speaker 3: not supposed to stay in the room. You're not stuck
Speaker 3: in the room. You really you don't go to a
Speaker 3: place like that, But if you end up and that's
Speaker 3: where you are, So how is that different from open
Speaker 3: You need to get the food in a refrigerator, But
Speaker 3: Rabbi Abodhi says you can close refrigerator, open, close, open, close,
Speaker 3: because at the end of the day, it's a securational Michela.
Speaker 3: We don't do we want to be crouchets. For Tosos's view, however,
Speaker 3: if you forgot uh Rabbi Borack Simon, who's the big
Speaker 3: talmud from Yu the big talmutive Rabbi. A body told
Speaker 3: me that he told Rabbi A body don't include that,
Speaker 3: responds them, it's too controversial, and it is very controversial,
Speaker 3: I think. But uh, you have to ask off why
Speaker 3: it's controversial. It's as I said, I am held that
Speaker 3: we hold at the a, and if you hold at
Speaker 3: the ora, it should be a simple matter that you're
Speaker 3: allowed to open it in a case like that. Okay,
Speaker 3: let's get to the questions comments. Susanna says, how is
Speaker 3: it not a voda zara? I don't know what you're
Speaker 3: referring to, Susannah. David says, perhaps Toma hacham is the
Speaker 3: Hebrew translation of serbramara Bunden.
Speaker 1: I know.
Speaker 3: I think Serbra miner Bunden is the Aramaic of of
Speaker 3: of Probably Tom. I was talking about the Uh, come
Speaker 3: to my grave and I'll take care of you. Oh,
Speaker 3: how is it not?
Speaker 2: Uh?
Speaker 3: Okay, that's a good question. I told the story. I'll
Speaker 3: tell again about Rashia from Kristeer. That last time we
Speaker 3: were in Budapest two years ago, there was a guy
Speaker 3: there and he told me that whenever he's in Hungary,
Speaker 3: he goes and he has issues, his problems. He goes
Speaker 3: through Rashia Andshia. He asks him, he gives Saduka and
Speaker 3: he asks Forshaya to take care of him, and it's
Speaker 3: always worked. So I said to him that, well, presumably
Speaker 3: you what you mean is that you're asking Vishaya to
Speaker 3: intercede with God. And he says, well, he goes. I
Speaker 3: asked Rishia what Rushia does, that's his business, but I
Speaker 3: asked Visha. So that is from it's not just perspective
Speaker 3: that is complete a vota asara you're asking it's doishaw amazing.
Speaker 3: But hasdi't have a different perspective? And why why isn't
Speaker 3: it oft azara? I think they would say that you're
Speaker 3: not praying to him. You're you're not making you're not
Speaker 3: saying that he's God or anything like that. You're just
Speaker 3: asking him for favors. And they'll say, how is that
Speaker 3: different from praying? Asking Racho It says Rachel praise uh,
Speaker 3: but uh, you're not supposed to request from the dead.
Speaker 3: So they they also say things like, well, they're not
Speaker 3: really like the dead that they're They have all sorts
Speaker 3: of things that won't satisfy Youzanna. What can I say,
Speaker 3: but they they they have turned graves into I mean,
Speaker 3: if you read the ram Bum, it seems you can't
Speaker 3: even pray in a grieve in a cemetery. They've turned
Speaker 3: graves into sites. Yes, it's a form. I think it
Speaker 3: is a form of votazaar. But you have to ask
Speaker 3: a has said to explain why it's not. Sometimes they say,
Speaker 3: you're not supposed to pray to the person. You're supposed
Speaker 3: to pray. You're supposed to direct the prayer to the person.
Speaker 3: You're supposed to direct it to God in the merit
Speaker 3: of the person. But we in Morocco, we spoke about
Speaker 3: this on the Morocco trip. They it's not just a
Speaker 3: city thing. In Morocco, they would direct prayers to the
Speaker 3: saints and they would ask the saint to take care
Speaker 3: of them. And just like the sufis uh do. So
Speaker 3: it's not just a stium. The Moroccans they they if
Speaker 3: something goes bad, they they have like patron saints Rubbi
Speaker 3: mayor or something else. Uh. It's it's very strange from
Speaker 3: our perspective, Jules, I have both the original God and
Speaker 3: I making of a God doll, and I have what's
Speaker 3: called I have it over there. I think he calls
Speaker 3: it the improved version or something. It's not improved, it's uh,
Speaker 3: it's made worse because he's well, I should say it's
Speaker 3: made worse, but it's different. He thought that the improved version,
Speaker 3: the second edition, would not be put under the hayroom
Speaker 3: because he took out the most controversial elements. But to
Speaker 3: know that was put under the hay room as well.
Speaker 3: Yes day Nelson Sliffkin when he moved into the more
Speaker 3: Datillo Me the Tatillo May community, he's no longer nuts
Speaker 3: and he's now Naton so ah. So Barr says, the
Speaker 3: band was on Nelson Sliffkins, not but it was actually
Speaker 3: a not on Nut on different person. It wasn't on
Speaker 3: the very cute, but it wasn't on notuson. Also it
Speaker 3: also was on the book. It wasn't on the person.
Speaker 3: But if you look in up. I gotta give a
Speaker 3: lot of credit both to Notton Sliffkin and to Notson
Speaker 3: Kamenetsky that both of them include in their books, him
Speaker 3: on his website and Russon come ask me where is
Speaker 3: it in his in his book? All the texts against them,
Speaker 3: and some of these texts, some of these things are
Speaker 3: so outrageous, and he he includes them. He includes them,
Speaker 3: all personal attacks against him. Let me show you something
Speaker 3: which I won't translate, but I think it's it's in
Speaker 3: the back here and and terrible stuff said about him,
Speaker 3: including from by left Goowitz that everyone should not be
Speaker 3: near him. Okay, it's here. Here it is. I'll hold
Speaker 3: it up so you can see. I believe it's right. Ah.
Speaker 3: This was hung up in his neighborhood. At the bottom,
Speaker 3: it says his book small cane, who making of Godoli.
Speaker 3: I'm not going to translate what it means at the bottom,
Speaker 3: but if you know modern Hebrew, you know what they're
Speaker 3: they're comparing the book to and he's the tame uh
Speaker 3: So if you read what's in the laws at the bottom,
Speaker 3: you'll see uh. In modern Hebrews have Katanim and Goadohim.
Speaker 3: So but there's he includes all the documents. So I
Speaker 3: give him a lot of credit for that. Of course
Speaker 3: he included him because he thought it made those people
Speaker 3: look very foolish. David says, Hatta has Daniel, Yes, thank you.
Speaker 3: Mel says, how do I interpret the statement Elie's pincloss
Speaker 3: If it's not a claim that Elio is a reincarnation
Speaker 3: of Pincluss. Well, there's two ways. Either it's literal or
Speaker 3: I think it's probably just uh, the characteristics. We know
Speaker 3: that at least that's hell. If you look at people
Speaker 3: at the Maral and others, they'll interpret I don't know
Speaker 3: if he does about this one, but that was their dereft.
Speaker 3: You could say the characteristics, not the literal, but they
Speaker 3: inherit certain characteristics things of that nature. The problem is
Speaker 3: mel is that the Gamara doesn't mention anything about Kilgol,
Speaker 3: so it's hard to say that that's what they would
Speaker 3: have been having in mind. But that's what and earlier
Speaker 3: mcouberlin don't say that either, as far as I know that,
Speaker 3: that's what Elio is pinclass. They do speak about the
Speaker 3: early mccabel, and do speak about how so and so
Speaker 3: is a reincarnation of so and so, But I don't
Speaker 3: recall any who actually say Eleo Pinchrass if that refers
Speaker 3: to that, maybe they do. Who does he support in
Speaker 3: the current election of Mazusa. It'll be nets on Yahoo, Yeah,
Speaker 3: David says o. Marianka Levitz is the first female claridimk
Speaker 3: and minister. It's like when it creates a problem because
Speaker 3: they'll say that by definition she if she's a minister
Speaker 3: and she's a woman, she is she can't be Gharedi.
Speaker 3: It's like they had that woman, a Garedi woman who
Speaker 3: was in the Labor Party. She was also in the Kandessa.
Speaker 3: If I recall who had a dog, you might remember David.
Speaker 3: So she came from like a Gara background, and they
Speaker 3: said the fact that she has a dog shows that
Speaker 3: she's not a Gharadi because by definition, a Kharadi can't
Speaker 3: have a dog. So they're gonna say that. And they
Speaker 3: said about Dove Lippmann, by definition he can't be a Kharedi.
Speaker 2: Uh.
Speaker 3: And I actually am sympathetic to that because the idea
Speaker 3: what Garadi means is you follow the Garadi leadership, and
Speaker 3: you have all these people who come out of the
Speaker 3: Haredi world, they're no longer following. They say things like, well,
Speaker 3: I am Paradi because Karadi means Pius and things like that,
Speaker 3: but that's not a Garadi means so and since all
Speaker 3: the Karadi Gadolin have said that women can't be ministers
Speaker 3: and things like that, so Mel says it's not a
Speaker 3: Kabbala thing when you sit in asuki, you're supposed to
Speaker 3: think about why you're doing so. Yes, okay, I take
Speaker 3: that back. You're right. But when I said a kabbala thing,
Speaker 3: also because you're supposed to also have a certain kabalistic
Speaker 3: type of kavanos. Also the Kafa khayam Uh mentions that
Speaker 3: as well. But yes, you're supposed to not it's not
Speaker 3: only I would say, it's not only a cabalistic thing.
Speaker 3: And Ramazou says that this is I said, what's the
Speaker 3: relevance that you know, what's the difference why we we
Speaker 3: siting a soka because the miss of sinusoka, who cares
Speaker 3: whether it's this way or that way, they whatever way
Speaker 3: it is, h we sit in asuka and we could
Speaker 3: relate to both of them. But that was his answer
Speaker 3: that because when you're sitting the you're supposed to have
Speaker 3: a kavana, and the cho tells you that the kavana
Speaker 3: is supposed to be an una covote, thank you, thank you.
Speaker 3: Mel David says, the day also begins in the morning
Speaker 3: in the base I make gest I mentioned that with
Speaker 3: the carbanos. Yes, so Santa says, we start the day
Speaker 3: at night, because that's what the Babylonians did v air
Speaker 3: of notwithstanding. Uh, well, I mean the we're assuming that
Speaker 3: the Torah tells us. The Torah could adopt things and
Speaker 3: say that we're doing it because this is the way
Speaker 3: we did it.
Speaker 2: Uh.
Speaker 3: I mean, Revel had been a mosaic, has no problem
Speaker 3: pointing out things that were continued pre terra civilizations. They
Speaker 3: were continued. He even sees this as part of the
Speaker 3: then Noahide civilization cancel culture. Yes, that was definitely there's
Speaker 3: the cancel culture, Jay says Ray Kellman. The day did
Speaker 3: begin the morning, Yes, you, and that's what David said.
Speaker 3: They point that out. Melo says, are not just canceling
Speaker 3: the rash bomb, they're censoring some individual passages. I quoted
Speaker 3: in my post things from Karadi who say that this
Speaker 3: is unbelievable what's going on here. And I have a
Speaker 3: whole list of all the godoling who dealt with the
Speaker 3: rush bomb. And my friend of mine asked for Shomo
Speaker 3: Fisher in RuSHA Alim, who's Godolspigdolium, and he was very
Speaker 3: disappointed when he was told, and he said that we
Speaker 3: do not censor our Godoling. Of course, they said, we're
Speaker 3: not censoring the rush Bomb. The rush Bomb didn't write
Speaker 3: it because look at the Abinezra. But first of all,
Speaker 3: the Abaneza doesn't say the Rosman didn't write. He says,
Speaker 3: it's just it's wrong. But second of all, even if
Speaker 3: the Abanezra did say that, so what so you put
Speaker 3: a note that Baneza said it, we don't. This has
Speaker 3: been an all the Mike roscadols so as Real says,
Speaker 3: more people and rabbis followed were of Chachtras covid Selking
Speaker 3: than followed any other American post game. Ah, that's interesting, uh,
Speaker 3: I know his his covid Celking were quite well followed,
Speaker 3: especially in our minion. We was very important in my
Speaker 3: outdoor minion because in one thing in particular, people were shocked,
Speaker 3: and then I showed them reschachters chuva and stopped all
Speaker 3: the grumbling. We dovened my we We dovined myriv before
Speaker 3: it was dark on shabis. Now you don't we do
Speaker 3: this all the time during the year. You can dive
Speaker 3: in myrev uh even if it's not dark after a
Speaker 3: certain time, especially for a minion. We're allowed to be.
Speaker 3: You know, you can contradict yourself with paga mincha and
Speaker 3: when you're supposed to start minhra and marev. But so
Speaker 3: normally shabas, we won't because what are you gonna do.
Speaker 3: You're gonna, let's say Shaba sends at six o'clock, you're
Speaker 3: gonna dovin myrav at five o'clock. But technically you're allowed
Speaker 3: to you can do it during the week. So Reschechter
Speaker 3: ruled that if it's in it's on the way you
Speaker 3: tour a site, that if you can't get a minion later,
Speaker 3: it's gonna be hard. That you certainly can dove in
Speaker 3: myriv earlier, just like normally you can doven myrev earlier,
Speaker 3: but you can't be mahau shabas obviously, and you'd have
Speaker 3: to Repeakreashman all that. But he says that you have
Speaker 3: to ask the local rabbi because, uh, you know, this
Speaker 3: is a communal sort of thing. So in the mid
Speaker 3: Pinion that I went to in the summer, we after lunch,
Speaker 3: we would come back with dovin minch and we dovin
Speaker 3: myrav and it's light outside. But uh, just like you
Speaker 3: could do this on a Sunday night or a Tuesday night,
Speaker 3: this is an emergency situation, you could also do it, uh,
Speaker 3: and then you just wait till time his mom is over,
Speaker 3: and then you dovin novdolla. You know it's just before Skia.
Speaker 3: You can dovin myrav with a minion before Skia. And
Speaker 3: we did that on Mose Sabas as well. Reli Hellman
Speaker 3: says that Schachter tells the same ball playing story about
Speaker 3: rappersch Brown in Montreal, the only one who gave us
Speaker 3: coma to a safer. But I think he might be confused.
Speaker 3: The story is actually the Machiatur. Jeffrey Guruk in his
Speaker 3: book on jusing sports actually mentions that in the beginning,
Speaker 3: it's the as Mel says, Yes, it's the Machiateur, and
Speaker 3: it's a famous, famous story. And Uh, in those days
Speaker 3: in the Yeshiva college was not on was not uptown,
Speaker 3: it was downtown. And I think, if I'm not mistaken,
Speaker 3: the machatur lived in Williamsburg. Uh, and he'd come so.
Speaker 3: But that that's the it's the Machiaturn. Chime says, it's
Speaker 3: not considered lo niklae if it's something you don't mind.
Speaker 3: In the case of the light, it would have to
Speaker 3: be something one dislikes. Well, that's not clear. On the contrary,
Speaker 3: they the sources hold that if you don't nila, you
Speaker 3: don't want it now here, you don't want it. You
Speaker 3: do not want the light. It's the fact that it
Speaker 3: helps you, but you don't want it. So that's for
Speaker 3: a counter of body, that's what the meaning is. And
Speaker 3: others say similarly that then it's not It's like if
Speaker 3: if something you did something and then all of a
Speaker 3: sudden it caused the molacha that a very good smell,
Speaker 3: you're gonna say, well, it's a very good smell. The
Speaker 3: answer is, you don't want to smell right now. You
Speaker 3: don't want the smell. You don't want the light. You
Speaker 3: don't want the light because the light's user. So that's
Speaker 3: how they read it. I understand that others might not
Speaker 3: read it that way, but that's how they read it. Now.
Speaker 3: The motion detectors see the motion detectors as different. Hitterium
Speaker 3: revism are things that you're just walking your own way. Uh,
Speaker 3: you have to get home. You don't need to be
Speaker 3: concerned about it. But others say it's it's it's another issue.
Speaker 3: And if you're walking in the in the hallway, for instance,
Speaker 3: at the hotel. Mazous says explicitly that if it's it's
Speaker 3: completely dark, you have to stay in your room. The
Speaker 3: whole showbist. But if there's a light on in the
Speaker 3: and Reschetter is a year on it also, then you
Speaker 3: don't need it like so. But if there's experts in Hello, Shabis,
Speaker 3: I'm hardly an expert, but that's you can look for
Speaker 3: everybody's chuva that that's and that's what he assumes. And
Speaker 3: by the way, this was an issue with hot water.
Speaker 3: There's about hot water on Shabis et cetera. They it's
Speaker 3: the same, it's the same idea. You don't you don't
Speaker 3: care what goes into the tank. Now instantly for a body,
Speaker 3: he recommends that you turn it down, so it's not
Speaker 3: it's not got solet its spoke and then there's not
Speaker 3: a problem at all. Common Shiner says, there's two Massa dinners.
Speaker 3: Not only are that I will talk about. I'll speak
Speaker 3: about the Massuri dinner's next Claire Raby Massous will mention
Speaker 3: the Massara dinners because Aris Evetowsky invited Rabby Massous to
Speaker 3: the Massora dinner, so we will see that next class.
Speaker 3: Zev says doesn't mean you will not want the result,
Speaker 3: you have no benefit from the result. I'm sure if
Speaker 3: you look you'll find disputes. Generally, it's understood is that
Speaker 3: you do not want the result. Now, yes, you do
Speaker 3: have a benefit. The light goes on. You have a benefit,
Speaker 3: but you don't want it. It's usually understood that you
Speaker 3: don't want it, not that you benefit. I'm sure there
Speaker 3: are people say that that's not the meaning. That the
Speaker 3: meaning is that you don't get any benefit, and therefore
Speaker 3: the light goes on. You do get benefit, there's no
Speaker 3: question you get benefit. But at least if a body
Speaker 3: holds and many others that I've seen hold that nile
Speaker 3: means that you don't want it. You don't you don't
Speaker 3: want the benefit. Let's put it that way. Yeah, but
Speaker 3: says Trump lost at least officially the last election. UH
Speaker 3: In twenty sixteen, a few days before the election, Jared
Speaker 3: and Ivanka went to the of the lebabach Rebi. But
Speaker 3: twenty twenty only Ivanka went, not Gared, and people wondered
Speaker 3: why Trump lost. You're right, Jared did not have a muna,
Speaker 3: did not have faith. Had Jared gone also, then Pennsylvania
Speaker 3: would have gone and other things. So you're right, that's
Speaker 3: that's the lesson from twenty twenty. You have to have
Speaker 3: a muna and go to the kever, Yes, David says
Speaker 3: Sphia Greenfield, the Merits Party. Yes, so she was a
Speaker 3: sir called merit over finished with yeah uh and finally enough,
Speaker 3: Tully says, the signs went up and all but but
Speaker 3: in all my trips to matrastor if either Ponimiros or
Speaker 3: Srutskin I never saw anyone who did not treat her
Speaker 3: Nusson kom NeSSI with respect as he walked through the
Speaker 3: streets or dobbin and show not only that if you
Speaker 3: thank you for that enough Tully. He includes in his
Speaker 3: book here in addition to all the attacks on him,
Speaker 3: he includes a letter that was put up in the
Speaker 3: neighborhood as follows, to show you that look, thank you enough, Telly.
Speaker 3: This was put up in the neighborhood. Bababa Masham, the
Speaker 3: people who live in the neighborhood bless with Nissa Kamenetsky Brumbi.
Speaker 3: This is when they came back from America. The harem
Speaker 3: was declared when he was in America. The whole issue
Speaker 3: of making a good as an example where the Haredi masses,
Speaker 3: and not just the masses, many of the rabbis, but
Speaker 3: the street never bought into it publicly. They might not
Speaker 3: speak about it, but everyone knew there are Nussan Kamenski's
Speaker 3: hachem and it's at sadik. And even if you say
Speaker 3: he made a mistake, it's he doesn't deserve to be uh,
Speaker 3: you know, totally destroyed like this. And the people who
Speaker 3: wrote the letter, other than one of them are a shiner.
Speaker 3: None of them could even understand uh English. And he
Speaker 3: wasn't given a chance to defend himself. In here he
Speaker 3: has a letter. He includes the letter. I think he
Speaker 3: includes it. I have it from Rabbi Zellagepster from America.
Speaker 3: I think it's in here which he wrote the facts.
Speaker 3: He wrote to Yashev saying what's going on here? Everything
Speaker 3: from Nelson said is correct. Yes, I Unfortunately it was
Speaker 3: a big loss. He didn't write anywhere. I'll end with
Speaker 3: this from Nelson. Kaman Eski did not write anymore. I
Speaker 3: got him. He wrote to me and I put it
Speaker 3: on the Foreign blog, and then he wrote a short piece.
Speaker 3: I got him to write something for the Sparing blog.
Speaker 3: But he was he planned on doing more, and he
Speaker 3: was totally disillusioned, and he worked. You can read the
Speaker 3: introduction where he speaks to make and out of the
Speaker 3: band what a book is. When someone writes a book,
Speaker 3: it's part of them, and to have it destroyed like this,
Speaker 3: and he no longer had any motivation and didn't speak.
Speaker 3: In the year of the band he spoke. You can
Speaker 3: go to Wayutra and hear him, and then he was
Speaker 3: quiet for a while, but shortly before his death. You
Speaker 3: can also see this as in Hebrew, a group of
Speaker 3: open minded paradim. They have like a seminar of sorts.
Speaker 3: You can see him on YouTube and he gives a
Speaker 3: whole talk to these and he's our gadi in the
Speaker 3: lvush and everything, and he explains his approach and it's
Speaker 3: really unfortunate. And I got to know him and I
Speaker 3: said I'm gonna have the essay. Not only did I
Speaker 3: hit to know him, I was the first one. I
Speaker 3: remember when the Harem first came out. Yeah, and everyone
Speaker 3: was saying, no, it can't be, it's not true. Of course,
Speaker 3: they always say it's not true, and it almost always
Speaker 3: is true. I'm the one who called him and I
Speaker 3: got his phone number, and I called him in California,
Speaker 3: and I was the first one and he told the
Speaker 3: information to and then I put it online, the details
Speaker 3: about the harem. And then we became friends. And one
Speaker 3: day maybe I'll publish, publish some of his letters to
Speaker 3: me and some of his emails to me. Okay, with that,
Speaker 3: we've we've gone far enough. Oh quickly, just for a
Speaker 3: new message, and I'll give it to Rebi Mortechai Broer
Speaker 3: wrote historical critique in him. I on, yes, well, I
Speaker 3: wrote the first critique. The first review of Kamenetsky's book
Speaker 3: is mine, and it was not a pleasant I did
Speaker 3: not I was not happy with this book. And he
Speaker 3: wrote to me, first I was banned, and then I
Speaker 3: was panned to me, he says, first I was panned,
Speaker 3: and now I've been banned, and uh, but I I,
Speaker 3: this is not history, but there's a lot of great stuff.
Speaker 3: But then Breyer wrote something about it, and uh, then
Speaker 3: someone else wrote it. And he has notes. I'm sure
Speaker 3: he has notes with his children. I think he must
Speaker 3: have notes and other stuff. I I I've also published
Speaker 3: the letter from Yako Komenetsky to his son of Neilson Kamenetsky,
Speaker 3: which I discovered Nelson Kamenetsky had a brief. He lost
Speaker 3: his copy. He made a copy and he gave it
Speaker 3: to Reber. He stuck in the archives at Yu. I
Speaker 3: found it looking through the archives from Musson. Komenetsky had
Speaker 3: totally forgotten about this. I show it to I didn't
Speaker 3: know who it was, which son it was, he says him,
Speaker 3: And that's the letter. You can find it online, in
Speaker 3: which of Yakov says that the reason he was asked
Speaker 3: by doctor Belkom to teach at Hyu, But he can't
Speaker 3: because then his sons would want to know, Well, if
Speaker 3: you're teaching there, then why isn't it good enough for us?
Speaker 3: And he didn't want to send his sons to why you?
Speaker 3: But he thought that it's important because it's the largest
Speaker 3: ashiva and they would have the most influence. So you
Speaker 3: see that, I think an interesting letter. And the last
Speaker 3: question is David says for Musman ask He said he
Speaker 3: had completed his research for all the subsequent volumes, and
Speaker 3: his notes are in his study. What that means, I
Speaker 3: have no idea, because the children will not ever put out.
Speaker 3: He was fortunate that his children had all been married
Speaker 3: when this came out. So I just hope that maybe
Speaker 3: they'll take my advice and put it away, and maybe
Speaker 3: in twenty five years, one hundred years after we're gone,
Speaker 3: someone can use it because they're not going this has
Speaker 3: not been forgotten and they're not going to let it out.
Speaker 3: I can tell you that, Okay, we've gone long enough.
Speaker 3: How by Kellman.
Speaker 1: This series was originally recorded in twenty twenty and twenty
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