Speaker 1: But welcome to Jewish History Uncensored with Mark Shapiro. This
Speaker 1: is season sixteen, episode thirty.
Speaker 2: Okay, that's as always a few comments. I listened in
Speaker 2: the car when I check my kids, not only my
Speaker 2: son to school. I only have one left in the house,
Speaker 2: so I always listened to the last class, and I
Speaker 2: pick up things that I didn't grasp or I didn't
Speaker 2: understand when I was when we were online. It's hard,
Speaker 2: you know, with these comments on a regulars to respond.
Speaker 2: But I heard from a Mel and also someone else
Speaker 2: who commented about we spoke uh last class about the
Speaker 2: manoa and uh lighting you know the double one. And
Speaker 2: Mel said that Rebbi he was the rabbi official quoted
Speaker 2: Rabbi Remone as saying that when you like the oil lamp,
Speaker 2: you can either light the What you do with an
Speaker 2: oil lamp is uh you have like a lighter or
Speaker 2: matt a lighter or a a candle, and that's the shamus.
Speaker 2: But you don't that doesn't you don't use that after
Speaker 2: that you just use it delighted and you have another
Speaker 2: shamis that like we spoke about the which would be
Speaker 2: so you don't get benefit from the light uh And
Speaker 2: that he said that the rebbi remote said you can
Speaker 2: light either one first, which I don't understand at all.
Speaker 2: It would seem to me that when you make the
Speaker 2: braha you should immediately only light the actual candle for
Speaker 2: the minora, and then afterwards you light the other one.
Speaker 2: If I misunderstood you, well that's what you said, mel
Speaker 2: But if if it wasn't clear, if I miss them
Speaker 2: stood you, let us know. Now there's a new thing today.
Speaker 2: For some reason, lighting candles has become the biggest deal.
Speaker 2: It began. I think in the Hasidic world every rebby
Speaker 2: who lights candles, as if for some of them looks
Speaker 2: like it's the ela with all the kavanas and everything
Speaker 2: and all the videos. And now it's not just with them,
Speaker 2: it's with the fardim also. But take a look at
Speaker 2: the videos and tell me if you see any of
Speaker 2: them where they like the they like the shamas, which
Speaker 2: really isn't a shamas, but let's call it the shamas
Speaker 2: at Shamash, and then like the candle. I'll just show
Speaker 2: you one because we're by Labe sent It and we're
Speaker 2: in the middle of a chuva of revmazus, so let
Speaker 2: me just show you Revazoo's lighting it and you'll see
Speaker 2: exactly what I'm talking about. Which one is lit first?
Speaker 2: Let me pull it up here, got lots of good
Speaker 2: stuff to show you today. Here you go. But again,
Speaker 2: even with the SPARGI look how they come close and
Speaker 2: they watch you get the sound on. So there you
Speaker 2: see it. And I don't understand how it could be
Speaker 2: anything else because you're making the broca that that Thomas
Speaker 2: thing that's not really that's not part of the midst
Speaker 2: of at all. That's just like extra. So how could
Speaker 2: you like that? First? That has to be with at
Speaker 2: least we'll see a new studdy that has to be
Speaker 2: with separately. Oh I quickly, I go through some things. Look,
Speaker 2: I get many emails, many of you email me if
Speaker 2: I think that the community, our little community here as
Speaker 2: Oh well, if i'd interesting, I'll share it, and some
Speaker 2: already for weeks I have it. I promise I got one.
Speaker 2: Some of you're gonna be very upset, but I'm going
Speaker 2: to say it. The anti Zionist email I got, uh yesterday,
Speaker 2: you'll you'll get it next week. But uh so, I
Speaker 2: I'll I just I just want to share a few
Speaker 2: more things with you. Oh I was looking through. But
Speaker 2: I promise uh that I'll get to then the anti
Speaker 2: Zionist email next week. And some of you will be
Speaker 2: very angry with me, but uh forgiving him a platform.
Speaker 2: But it's he raises an interesting point, and I think, uh,
Speaker 2: it's important that needs to respond to it based upon
Speaker 2: something I said. I I told you we spoke a
Speaker 2: good deal about the word olam. Now you can impress
Speaker 2: people by saying that means eternity, and in Rabbinic literature
Speaker 2: it means the world. Incidentally, Shama Juda Friedman has about
Speaker 2: three different articles dealing with the development of the word olam.
Speaker 2: If you don't know Shama Friedman is he's prostl Tolman
Speaker 2: mohock of Lieberman, a great, great Talmudic scholar. I even
Speaker 2: have a friend in Lakewood, a huge TOI doesn't yell me.
Speaker 2: When he went to Israel. One of the people he
Speaker 2: wanted to meet was Shama Friedman. Shama Freeman. Almost every
Speaker 2: one of his articles is a Hebrew but he's American.
Speaker 1: Nah.
Speaker 2: But so you can read it. But I also saw.
Speaker 2: I just was looking for something else that I'm going
Speaker 2: to show you soon. And lo and behold, I came
Speaker 2: across we saw how claim Kaniewski and Mazus and the
Speaker 2: villain go and all say that adonolam it means not
Speaker 2: like I thought, eternal world, not like the RCA sitter has,
Speaker 2: but it means master of the world, not an eternal master,
Speaker 2: as opposed to a master of the world loon. And Behold, however,
Speaker 2: if you google Ben snel Lamote, you'll come up with
Speaker 2: something from the Academy of the Hebrew Language, and they
Speaker 2: agree with me Burrushem that uh olam. They have a
Speaker 2: whole piece here. How Olam Sometimes even in rabbinic literature
Speaker 2: means eternity. For example, the expression lojayu de varimo alam
Speaker 2: that means that this never happened. It's talking about time.
Speaker 2: And they also give adono ms. So that's nice. Oh,
Speaker 2: just quickly, I uh, someone was smart caught it fast.
Speaker 2: When I spoke about Ramosha Feinstein and the Israeli fig
Speaker 2: from this book of Rabbi Ari Schwatz, by mistake, instead
Speaker 2: of saying Paige, page thirty five, I said on nineteen
Speaker 2: thirty five. And of course Ramosha was not around in
Speaker 2: nineteen thirty five in America. Okay, A couple more things
Speaker 2: I was as I'm listening to the talk today from
Speaker 2: last week. Remember I spoke about the the the mel
Speaker 2: mentioned you know the hey at the end, and I said,
Speaker 2: you have the coherdative. That's one I couldn't remember, like
Speaker 2: for example, eshmrah, I will indeed do it. I couldn't
Speaker 2: remember the other word. The other one's called the jusseph.
Speaker 2: I remembered it as I'm driving in the car. What
Speaker 2: does the jussev means? So, for example, like the word
Speaker 2: yichtov yechtov could mean or yeshmor y yechtov, he will
Speaker 2: write or let him write. You often haven't Tannah. It
Speaker 2: looks like the imperfect, but it's actually the jus of
Speaker 2: Let him one more thing or two more things from
Speaker 2: last week, and I'll get to something else again. One
Speaker 2: of you was listening very carefully. At least you emailed me.
Speaker 2: I was talking about I gave the whole story about
Speaker 2: Rebbie cards and everything, and I and I and I
Speaker 2: showed you we saw this book by William Grossman. They
Speaker 2: did the interesting things of to hill him and I
Speaker 2: read you from over here, I said, Smuno Spagdoli astral
Speaker 2: Rashi Rambam et cetera. And someone emailed me. I think
Speaker 2: maybe he was just listening in the car or reading
Speaker 2: Go Back, or maybe he was watching it live, I
Speaker 2: don't know, and said that that's not Rebbie cards, that's
Speaker 2: just pictures. And he's right. I wasn't careful that this
Speaker 2: is talking about what I read. You was talking about
Speaker 2: pictures and pictures of godoin Go Back. We even have
Speaker 2: a safer a commentary in the sho from a few
Speaker 2: hundred years ago which has pictures of the Rambam and Rashi.
Speaker 2: What I meant to read you was the one below it,
Speaker 2: Miss clack Shell thirty cartis si. Everyone has a different
Speaker 2: goldobistrol from Mosher Abenu. I got to see the picture
Speaker 2: of Mosherbenu until the Godolia cronyme with the names of
Speaker 2: their books, their pictures, and also on the other side,
Speaker 2: the agrafiaban Ghli, their short biography, their statistics on the
Speaker 2: other side. So thank you for catching me. Okay uh,
Speaker 2: Actually we only have two more things. One of you.
Speaker 2: Rabaili writes to me that Sofa mentions that in all matters,
Speaker 2: like we saw a Donolam, you should follow Dick Dook
Speaker 2: he didn't care what the python said. And really it's
Speaker 2: not just a shoptai sofur. If you look in the
Speaker 2: Kuzari in book two, number seventy eight, the Kuzari gets
Speaker 2: very upset about these piton name who ignore mil el milra,
Speaker 2: you know where the accents who don't follow grammar. So
Speaker 2: that's something to bear in mind. But what I do
Speaker 2: want to mention because Bell Mel mentioned it. One more
Speaker 2: thing he mentioned to me was in Yigdah. I'll say
Speaker 2: one more point about Yigdeh, and then unless someone comes
Speaker 2: up with a great Fritish, that'll be the end for Yigdh.
Speaker 2: But before I say what Mel pointed out to me,
Speaker 2: I just wanted to show you how Yigdeh because this
Speaker 2: is relevant to what I'm going to show you in
Speaker 2: a minute. It was thanks to Mel's question and I
Speaker 2: realized something. I dive in with this sitter all the time,
Speaker 2: but I I never noticed this. First of all, Yigdah
Speaker 2: is run. Yigdah has a formula like all these few
Speaker 2: team I mentioned it last week, and the Yigdall formula
Speaker 2: goes it goes state to New Oat. Yeah, I don't
Speaker 2: explain to you what this means now yah tage day two.
Speaker 2: Oh yeah, tage day two oats oat, so what does
Speaker 2: that mean? Vowels and then yet tad. So it goes
Speaker 2: like this, this is the this is them the model
Speaker 2: stay two vowels, yig doll. Then you have what's called
Speaker 2: thee or the peg, and that's either a cheva or
Speaker 2: a hataugh and then a vowel. So the second is
Speaker 2: lo and then you have to him hi, and then
Speaker 2: you have the aid they and then you have the
Speaker 2: second bah. And that's how you get it in both
Speaker 2: the first and the first half the second half. And
Speaker 2: now that goes throughout the entire the entire thing. Mel
Speaker 2: pointed out the following, which I hadn't paid attention, which
Speaker 2: is correct. Hold on, let me give you another the
Speaker 2: other picture of high Here he said that we were
Speaker 2: speaking and this all started because of Adono lum, where
Speaker 2: I made my point that the Python intended it to be,
Speaker 2: for example, melek and a era. But he gave another example.
Speaker 2: You see in this line here we sing it chefanav
Speaker 2: chafanavatau natano. That really should be chefa. And this is
Speaker 2: clear the only reason why we do it with the
Speaker 2: accent on the second part is because of the song.
Speaker 2: The python did not intended it should be read chefan
Speaker 2: neva natano. But then I looked carefully. I never really
Speaker 2: noticed this art scroll. Actually it has the syntax right,
Speaker 2: but it doesn't have the meter right. And if you
Speaker 2: look at the old RCA sitter, they have it right
Speaker 2: and other sea during Really the word L is supposed
Speaker 2: to go on this side. It's chefa too ot ne
Speaker 2: vu ya tad atau too netta ya tad no l.
Speaker 2: So the L has to go on this side. Now,
Speaker 2: I can't remember when we sing it, if we sing
Speaker 2: a chefon of uatau natano eh sha, or if we
Speaker 2: put the al the second part. But the way it's
Speaker 2: divided is incorrect here by arts grow. They also make
Speaker 2: the mistake up in one of the other places. Uh
Speaker 2: they divide it. Uh they divide it incorrectly. I believe
Speaker 2: they do. I have to look. I'm not gonna yeah
Speaker 2: here and lomoulatau. So uh take a look later you'll
Speaker 2: see that. Uh it follows. It follows a meter. Okay,
Speaker 2: enough for this, let me get my stuff here. We're
Speaker 2: gonna continue with the response to me from Rabbi Mazous,
Speaker 2: it's in It's on page two number Simon Cukio Dialard,
Speaker 2: page two thirty nine. But before we get to that,
Speaker 2: if you recall we're talking about Betel, what is the
Speaker 2: name Betel? Is that a holy name? Is that name
Speaker 2: of God? Is that just the name of the place.
Speaker 2: And it matters because in terms of writing, we know
Speaker 2: that Ale is one of God's names, and you can
Speaker 2: actually you can write it. It just can't destroy it
Speaker 2: and you can't erase it or anything like that. So
Speaker 2: can you send a letter? And we saw it rub
Speaker 2: On Mazous said it, and I asked questions about him
Speaker 2: that who says that Betel is a holy name? Maybe
Speaker 2: it's just the name of the place. So for instance,
Speaker 2: if you have the name Yestrael, the name Yesterel or Shimouel,
Speaker 2: it has the name of God in it, but it's
Speaker 2: become a name now, so you don't write a Shimuel
Speaker 2: an olive dash Ahmed. It's part of the name. So
Speaker 2: I raised the questions that from Mazous, and then I
Speaker 2: asked him, if you recall it, what about the synagogues
Speaker 2: that are called beth L. Clearly they are named for
Speaker 2: the house of God. So can you write in Hebrew?
Speaker 2: Even in English? If it's the name of God in Hebrew,
Speaker 2: can you write it or not? So these are my
Speaker 2: questions to him. Now it's not just the theoretical question.
Speaker 2: Even that Bethel's not theoretical. If you belong to the synagogue,
Speaker 2: you're gonna write it on your check. I wrote it
Speaker 2: on a check one of my neighbors. It was honored.
Speaker 2: We got this thing called the Bethdel Tourras Center in Beatedale.
Speaker 2: It's a big yeshiva, and they come to America. It's
Speaker 2: a huge dinner. I don't know how they do it.
Speaker 2: They have all the big machers, they have John Bolton
Speaker 2: Goes and Mike Huckabee, and they get all these people.
Speaker 2: And my neighbor was one of the people. Are they honored?
Speaker 2: I couldn't afford to go to the dinner, but I
Speaker 2: wrote a check and in the following year they came
Speaker 2: to his house, which is not far from me, a
Speaker 2: Yakov Katz. They call him Keatsila. He's famous, one of
Speaker 2: the founders of Beatedale. So I wrote another check and
Speaker 2: I wrote bait l. So these checks are destroyed. So
Speaker 2: is it a problem the Russiashiva Bethel is Rosama Muhammad.
Speaker 2: His son is Reveliaz Mohammed from her Brakha, who writes
Speaker 2: the famous book Panini HAA. Okay, but before we get
Speaker 2: to a Mazou's reply we have I wanted to just
Speaker 2: get to the question of mentioning God's name the khlau
Speaker 2: because Mosher raised this a couple of weeks ago. You
Speaker 2: you know, I'm we're quoting psukim and I'm I'm quoting
Speaker 2: from a pussk and I'm saying God's name. I just
Speaker 2: said it. Also, uh, and so what's the Moha sent me?
Speaker 2: He looked into a few things, because I said that
Speaker 2: if you're only if you're doing half a pussock, turns
Speaker 2: out its not just half a pussic. If even if
Speaker 2: it's a unit, it's okay, that's what I thought. Uh
Speaker 2: and uh. He did all the research and lo and behold,
Speaker 2: it's correct. But even before I was correct. But even
Speaker 2: before that, I was thinking, as I knew it was.
Speaker 2: Let me just show why I'm saying this. Here's here's
Speaker 2: a sitter. What do we say when we lift the tower?
Speaker 2: Iver's also kasha Al is not a complete pussic. It's
Speaker 2: a partial pussock. And yet that's the proof that everyone
Speaker 2: cites that. There's other proofs as well that you can
Speaker 2: if you're citing a portion of a pussk, you can
Speaker 2: say Asham's name. What about just in general in learning
Speaker 2: things like that you can find in in j have
Speaker 2: Adas of of of of of Ady Joseph in volume
Speaker 2: what volume is this? Three number four? Uh No number thirteen.
Speaker 2: He raises this question, if you're learning Gamarah and God's
Speaker 2: name is mentioned, I mean through a you have a pussok,
Speaker 2: let's say, and you read the pussak, you mentioned Asham's name,
Speaker 2: and everyone who deals with it concludes that. According to AAA,
Speaker 2: there's not a problem at all. With the braha, you shouldn't,
Speaker 2: but with the pussoka, it's no problem mentioning it. Moshas
Speaker 2: sent me. However, the slipe work says that we're no
Speaker 2: haig and I think he's speaking for Ashkenaze here, he says.
Speaker 2: He says, Roy, it's better not to say the names
Speaker 2: when you're quoting kutsy pussok. But that's I don't even
Speaker 2: think that's what we're doing. Because we're quoting, we're not
Speaker 2: quoting from a gamar. We're quoting for actually we're we're
Speaker 2: we're reading the pussle. The question is what about in
Speaker 2: a drasha? And Simon race test Avove of our Raim
Speaker 2: says you shouldn't say in a drasha, but others disagree.
Speaker 2: In general, there's a dispute here. Bet and Spardin. Spardin
Speaker 2: have no problem. They say things like todala l. They
Speaker 2: don't believe in using this kua kale kila, don't ashkenazine
Speaker 2: have a mid hug not too, it's not really hallaka.
Speaker 2: But certainly in learning there's no problem. So also last class,
Speaker 2: I I heard myself that I said about the names
Speaker 2: of God. I wasn't sure if when the sofur writes it,
Speaker 2: if he has to actually verbalize it, or it's enough
Speaker 2: to have just the kavana that he's doing it uh
Speaker 2: uh se mitzvah. And but I went I found some
Speaker 2: good sarim on it. And the accepted halaha is that
Speaker 2: he has to verbalize it. He asked Koskovades. It's not
Speaker 2: enough just to think it. Even though now and when
Speaker 2: they write the seame o sometimes they will do it
Speaker 2: all they'll leave it out, unlike to fill in and
Speaker 2: masusas that have to be written in a separate in
Speaker 2: a straight order, in a straight line, uh, in the
Speaker 2: order they appear. I should say, you don't need that.
Speaker 2: So sometimes they'll leave the sofur will leave the uh,
Speaker 2: the shame of as sham, and then he'll go to
Speaker 2: the mikpah and then he'll he'll fill them all in.
Speaker 2: So let's get back to the question now of h
Speaker 2: Rabbi Mazus and what his reply here is. He thinks
Speaker 2: that the shot is despite what I sold you, the
Speaker 2: hussom sofa under the hussom sofa says Uncles doesn't translate
Speaker 2: Basel as a base said, well, hi, he just translates
Speaker 2: it as Basel, So that shows he doesn't think it's holy.
Speaker 2: But Reb Mazus disagrees, and he brings a couple of proofs.
Speaker 2: And one of his proofs is this puss uh where
Speaker 2: I put it in pericress. If you look in good Zion,
Speaker 2: what does it say? It says that Jacob is the
Speaker 2: story of y'all called after his dream. He says he
Speaker 2: was afraid. He says, this is Basel king, this is
Speaker 2: the house of God. And then what he needs to
Speaker 2: call it and puss cud test he calls it basel,
Speaker 2: so clearly Revmozous says, and it is another pusak. Similarly,
Speaker 2: in Paraglamad, Hey where if Acrel I'm gonna come? You know,
Speaker 2: he called the place basel, So he thinks that that's
Speaker 2: enough to show that it's uh, it means God's name,
Speaker 2: and you have to treat it with respect. He says.
Speaker 2: The Emma Nites have the practice there for a writing
Speaker 2: this in one word, So that's what he holds. And
Speaker 2: as for what about my question that synagogues, I said,
Speaker 2: how do you call the synagogue betel? Because why didn't
Speaker 2: a rabbi say anything? He says, no problem calling it beatedel,
Speaker 2: because uh, what's the problem that my beat most of
Speaker 2: Trani he calls, he called the name of his book beyel. Oh,
Speaker 2: that's the name of the ohok and you can say it.
Speaker 2: You can say Betho came if you wants. But he says,
Speaker 2: you can say this because it's it's you're allowed to
Speaker 2: say the holy name if it's relevant to to the
Speaker 2: to a title or for something. Certainly that's the Spardic practice.
Speaker 2: But you can't write it. That's the problem. He didn't
Speaker 2: understand my question so much. I wasn't clear of Mazusa
Speaker 2: is saying, yes, you can call it Beth Betel Bethel,
Speaker 2: just like you can always say with this fardan you
Speaker 2: say to dala l there's no problem. They say it
Speaker 2: all the time. Ashkenazi may be more mahmir, but only
Speaker 2: a min Goshnazim also agree. You can say it, but
Speaker 2: according to Amasus, you can't write it. You can't even
Speaker 2: write it the city in Israel. So I do not
Speaker 2: have the answer those of you who you can answer
Speaker 2: your local rabbis. If anyone can find an answer and
Speaker 2: get back to me, how is it that we have
Speaker 2: We can have shows with the name Beatedell. Yes, you
Speaker 2: can have the name of the show. But then what
Speaker 2: about every time you send out a newsletter? What about
Speaker 2: and by the way, the newsletter sometimes have Hebrew on it.
Speaker 2: They don't just have English Bethel to have the Hebrew.
Speaker 2: And I'll say Bethdell And then people said, or how
Speaker 2: that's God's name. I don't And with this and everyone
Speaker 2: agrees it's God's name. It's not like the city in Israel.
Speaker 2: So if someone can come up with an explanation as
Speaker 2: to how this is permissible and how the rabbis allowed this,
Speaker 2: because it appears to me it's it's a problem the
Speaker 2: names of their certain names of God. There's all list
Speaker 2: of names of seven and you can say them. We're
Speaker 2: not talking about Sham, you know, Ado and then Shem,
Speaker 2: but you can say them much easier. But you can't
Speaker 2: write them. Or I should say that you can write them,
Speaker 2: you can't destroy them. You can't throw them out or
Speaker 2: erase them. So I don't have an answer to that.
Speaker 2: It's a problem. Okay, Then I come to the next
Speaker 2: part of the question here, and for this I have
Speaker 2: to give a bit of an introduction. I have a
Speaker 2: little chair here now to put things at. And this
Speaker 2: doesn't take us a little into Trump. And before I
Speaker 2: explain to the question, and I asked ram Mazous, I
Speaker 2: need to show you something. My paper's out here. Well,
Speaker 2: you have so many papers here it's it's hard to
Speaker 2: keep track. Okay, we all know we have Trump in Tora.
Speaker 2: We we earn this Trump bar mitzvah. We don't always
Speaker 2: pay such attention to it. But Trump actually can help
Speaker 2: you understand Tommy Hammi krap in Hebrew can help you
Speaker 2: understand versus. And when I say help you understand, that
Speaker 2: doesn't mean that we're bound to it. That's what we're
Speaker 2: going to see in a minute. But we see through
Speaker 2: trump An explanations. So let me give you a couple
Speaker 2: examples of what I'm talking about, famous ones that I
Speaker 2: think you will know. Okay, So here's a a Pustlen divarnment.
Speaker 2: We know it from the Satyr. What does it say
Speaker 2: in chapter twenty six, verse five, in the middle it says,
Speaker 2: nissa arte if national kacha, you should recite as follows
Speaker 2: before the words your god Arami of a dove. And
Speaker 2: what is Arami? If you look in the many the Pashtanim,
Speaker 2: they they translated as a wandering Aramian was my father,
Speaker 2: referring to Avraham. But in the hagadasach and here actually
Speaker 2: in this translation from Safari, I don't know which translation
Speaker 2: they use, it has no Actually this one has my
Speaker 2: father was a wandering era, a fugitive Aramir. But in Hagado,
Speaker 2: what do we say an Arami in wanted to destroy
Speaker 2: my father and am sought to destroy my father, And
Speaker 2: that's referring to love one. Now, if you look at
Speaker 2: the trump here now here. Here's a tricky thing here
Speaker 2: because that line there, that that goes up there. Uh,
Speaker 2: you look at that that. I don't know what you
Speaker 2: call it, even what it looks like, but that quarter
Speaker 2: circle or whatever. It's confusing because it could be either
Speaker 2: a pashta or a codma. At least it can't really,
Speaker 2: but people look at it. They think it. Now these
Speaker 2: are two. Let me show you what these things are
Speaker 2: in the So here you have, for example, here you
Speaker 2: have codma and then if you look up over here
Speaker 2: you have pashta. They look the same. Right, most people
Speaker 2: don't see any difference, but there actually is a difference.
Speaker 2: First of all, there's a difference. Now they look you
Speaker 2: see the pashta the little mark is at the very
Speaker 2: very end, and look over here at the codsma. The
Speaker 2: codma it's not at the end. It's well, it's towards
Speaker 2: the end, but it's the second to the last letter.
Speaker 2: So let me now go back to the pussle. So
Speaker 2: we see here arami ovad av this is a pashta,
Speaker 2: and uh pashta is there's two types of trump. There's
Speaker 2: what we call the conjunctive and disjunctive. Disjunctive means it's
Speaker 2: it's sort of like a stop conjunctive means it's connected.
Speaker 2: This is actually a disjunctive. If it was a connected one,
Speaker 2: it would be Rami ovade a v. That would be
Speaker 2: a wandering Araman was my father. But it's disjunctive. It's
Speaker 2: Arami and aramian ovei av sought to destroy my father.
Speaker 2: So you see through the Trump the way it should
Speaker 2: be understood. I'll give you another example here. You got
Speaker 2: this verse here Isaiah forty three three cole core b
Speaker 2: me bar. What does that mean? Well, if you look
Speaker 2: at the King James Virgin, what are they translated the
Speaker 2: voice of him that crieth in the wilderness, cold Corey
Speaker 2: bammy bar. However, look at the Trump. That's disjunctive, cold
Speaker 2: Corey bambi bar. And this translation reflects that cold Corey
Speaker 2: a voice rings out karma in the bambi bar panudera. So, uh,
Speaker 2: it's the Trump actually teaches us how you're supposed to
Speaker 2: understand it. Okay. So my question was, as follows from Moss,
Speaker 2: we have this pussle in uh Bracious chapter ten, verse
Speaker 2: twenty one, it says, oh Shame lad gam Hu Shame
Speaker 2: also had children a vi coboneever ancestor volda sentence of
Speaker 2: Aver Ahri yeffetagadol. What is aheadol mean? So the translation
Speaker 2: we have here is older brother of jeff Ja. The
Speaker 2: question is is it is is it Aver is he
Speaker 2: older brother of Yeffet or is he the brother Ahi
Speaker 2: and Yeffet is yet Yeffett is the older one? Which
Speaker 2: is it as the brother of Theffet, who's the oldest one,
Speaker 2: or that Yeffett is older? Well, if you look at Rashi,
Speaker 2: Rashi doesn't. Rashi says he doesn't know. Rashi says he
Speaker 2: doesn't know if Yet is the older one or if
Speaker 2: Aver is uh the older one. So my question to
Speaker 2: Ramazou's was, well, I don't see what rash rush go
Speaker 2: in the mid rush. What's the problem, what's the issue?
Speaker 2: Look at the trump, it says Avi Kobinahavi Ahri stop
Speaker 2: jeff at hagado brother off at the older one. The
Speaker 2: Trump tells you that Yet is the older one. So
Speaker 2: if if if it was the other way around, if
Speaker 2: if you wanted to say that Aver is the older one,
Speaker 2: then it should look like this. Let me show you
Speaker 2: how the trump. Earlier today, I wrote up this trump
Speaker 2: to show you what it should look like. Let's see
Speaker 2: if I can find it on my paper. Here, ah, yes, here,
Speaker 2: this is how the trump should look You can see it.
Speaker 2: That would be Effet, that's the brother of the Effete
Speaker 2: and of course the oldest one. But it doesn't look
Speaker 2: like that. It looks like this. Let me show you
Speaker 2: again what it looks like. You can now see what
Speaker 2: it looks like. I think you can see it's it's
Speaker 2: large enough. Yeah, So what's the question, sir by Mazouz
Speaker 2: answers me simply that what I say is correct. But
Speaker 2: at the time of the mid Rush, they did not
Speaker 2: have the trump as and he points out as the
Speaker 2: ritz Vob mentions in his commentary on Youma Now, Ribariolai
Speaker 2: doesn't think that this is the shot in the in
Speaker 2: the Ritva. He thinks that what the Ritiva is saying
Speaker 2: that in the days of Ezra, But I don't agree
Speaker 2: with that, and it's not a dogmatic issue. Revellio Levita
Speaker 2: and the Bahor says as follows and is sorry in
Speaker 2: his book too, Tom, I'll read it to you. He
Speaker 2: says that he's proven that he says that until the
Speaker 2: end finishing of the Talmud, you didn't have any Trump
Speaker 2: or even the written vowels chicamu balle hamasaura to Sherbet Tavaria,
Speaker 2: Hamadina Vincio dorama. So, and I believe that's what the
Speaker 2: Ritva is saying as well, because he says he says,
Speaker 2: the Ritvas says that now we have Trump, so earlier
Speaker 2: questions of interpretation have been settled for us. Uh, I
Speaker 2: think it's I think that's that's obvious what he's speaking about.
Speaker 2: But even if uh uh, he is not, others agree
Speaker 2: with this. This is an important point, I think, because
Speaker 2: Trump is not determinative in how we have to interpret.
Speaker 2: We read the Trump and we see that the Trump
Speaker 2: teaches us. We can see how the people who made
Speaker 2: the Trump understood it, but that's not definitive. You have
Speaker 2: a plenty of examples where commentators interpret including the mainstream Rashi,
Speaker 2: Ramban et cetera, interpret it at odds with the Trump,
Speaker 2: and sometimes the unculis is at odds with the Trump.
Speaker 2: So Trump, although we use the Trump, and that's what
Speaker 2: we need to lane, that's our tradition, but Trump does
Speaker 2: not have any authoritative ruling in terms of how to
Speaker 2: understand the puss of Trump is just another interpretation. What
Speaker 2: I maya understanding. However, before I looked more into it
Speaker 2: was that, yes, maybe you didn't have the symbols, but
Speaker 2: I thought that still the way of reading. We would
Speaker 2: assume that the Midrash would have preserved this way of reading,
Speaker 2: and Remozoo's based on the rich things. Know that this
Speaker 2: is just the master rates interpretation and Rashi's not. The
Speaker 2: Midrash is not bound by that. Obviously. Uh. In the
Speaker 2: days that the Midrash, you certainly would have had people
Speaker 2: who said the same thing, You're supposed to read it
Speaker 2: this way, but others said, no, you read it the
Speaker 2: other way. So we're bound by uh Trump in terms
Speaker 2: of how to read, but we're now bound by Trump
Speaker 2: in terms of how to interpret it. And therefore, so
Speaker 2: if someone says, well, you know what the shot is
Speaker 2: because look at the Trump that that's that's just ape shot,
Speaker 2: it's not deep shot, the next question I asked him
Speaker 2: this is all again, were like ten questions in this
Speaker 2: is He had mentioned that Ravvadio safe permitted Rodove cooked pesa.
Speaker 2: Who's Rodolf cook? Let me show you a picture of him.
Speaker 2: He's from rof Cook's family. He's a big macoubaal in
Speaker 2: Tavaria and tom hochm traditional from Maubo. But he became
Speaker 2: a Sardi as it were, and Ravavadi Josafe permitted him
Speaker 2: to uh he kidney oh, to do everything. And Revmazou
Speaker 2: says that that's because he became completely Spardik. And I
Speaker 2: wrote to Ramazous, however, that about the laters, we saw
Speaker 2: that rev Av ram yo Safe believes anyone could become Sardi,
Speaker 2: and Revis like yo Safe, doesn't believe that only about
Speaker 2: Chuva could become Sardi. I don't know how Josef would
Speaker 2: deal with the case of Rodolf Cook. But then I
Speaker 2: pointed out that that book, remember the controversial book mayan
Speaker 2: Omer where we were. The question was how reliable is
Speaker 2: it about Ravadio Safe how we're In this book it
Speaker 2: says explicitly the Revvadya holds that any Ashkenazi can become
Speaker 2: even if you're not about Shuva, you can become Sardi.
Speaker 2: So there you go, and Ramazu simply says that, in
Speaker 2: his opinion, REVAi only said this to r. Dove Cook
Speaker 2: because he became a real SARTI not only did he
Speaker 2: adopt all him in hugging, he pronounces the words like asfardi.
Speaker 2: What does that mean? To pronounce the words like asfardi?
Speaker 2: Not just what the iron and the hat, but the koof.
Speaker 2: You can learn to say the hoof and cuff are different.
Speaker 2: And gimme gimmel with the gash without if you know
Speaker 2: how to do that. It's hard to teach an old
Speaker 2: horse new tricks. Okay. And the final thing, I asked him, well,
Speaker 2: the second, the final thing we're gonna deal with was
Speaker 2: a few times Rabbi Mazous has spoken said negative things
Speaker 2: about the about rabbi doctors. Okay, I don't take it personally.
Speaker 2: Not only don't personally. I even wrote him a letter.
Speaker 2: But when I didn't do this, it's not like I'm
Speaker 2: playing along with him here. What I said, I meant
Speaker 2: it because I think it's true. I said to him.
Speaker 2: In some few places you wrote about the rabbi doctors
Speaker 2: and the troubles they cause. Because there are Rabbi doctors
Speaker 2: who cause troubles, no question about it. But if i'd
Speaker 2: be speaking today, the rabbi not doctors, are causing more troubles.
Speaker 2: I mean, you haven't had any rabbi doctors, having people
Speaker 2: dobvin and have giant weddings without masks and everything. So
Speaker 2: but be there as it may. Yeah, there are the examples.
Speaker 2: He gave. Some examples he gave from like left wing
Speaker 2: types at least I think maybe some of you listeners
Speaker 2: don't think. I think it's a bit of a problem.
Speaker 2: One person in particular, he went off, is Rebbi Benny
Speaker 2: Lau that he thinks he doesn't like Rebby Benny Lao
Speaker 2: his interpretations. I like Rebbi Benni Lao, although I don't
Speaker 2: like his first book on Ravid Josef. I wrote a
Speaker 2: review of that because this is supposed to be an
Speaker 2: academic book and it has an approbation from Revvad Josef.
Speaker 2: It's a study of Ravud Josif how can you have
Speaker 2: a study of someone where then you get an approbation
Speaker 2: that's not an academic work. Then I in my review
Speaker 2: of it, I said, it's politically correct scholarship. But uh,
Speaker 2: his all sorts of interesting stuff and then an interesting figure.
Speaker 2: But there's no question he's on the left. And uh
Speaker 2: he said some stuff which it's basically like open Orthodox type.
Speaker 2: So you couldn't expect Refmazous to approve of that. What
Speaker 2: happened was that one of his students is a member
Speaker 2: of Kanesset Full he could and he gave him one
Speaker 2: of many Lao's books, one of the books on Nanazala
Speaker 2: love you. I think it is sozus reddit and then
Speaker 2: he wrote a big criticism of it. Be case. I
Speaker 2: wrote that I'm not referring to Rabbi Lao who, but
Speaker 2: I'm just saying in general, so we have some rabbi
Speaker 2: doctors who make I wrote, the reason I'm writing this
Speaker 2: is because I'm the elites I want to give. I
Speaker 2: think it's a que elites. And then I said, of course,
Speaker 2: not all of them. And they were great Godolin. Who
Speaker 2: are rabbi doctors or Reel Hildeseimer of W. C. Hoffen
Speaker 2: vert Adrich Rohaim Heller. I said today they are great
Speaker 2: rabbis who were doctors of Nacham Rabinovich. Uh Ravarusi Revokesin
Speaker 2: was not alive then when I wrote this letter Ravarusi
Speaker 2: I showed you his picture. He's the rev of uh period.
Speaker 2: Oh no, he is the head of the dar Dam
Speaker 2: through a group. He has a PG from Bari Lawn.
Speaker 2: He's on the Molesakatra sheet. But I said, I heard
Speaker 2: him an interesting, a nice malitza about these troublemakers. So
Speaker 2: here's the malitza. So let me show you the melitza.
Speaker 2: Here it is. If you look in Lamad bays Zion,
Speaker 2: it says vy the Bara, it says raid Am uh
Speaker 2: go down because uh, you know, uh, the people have
Speaker 2: dealt corruptly, so raid becoming a militza becomes doctor. That is,
Speaker 2: you can read it. The doctors they've they've corrupted things.
Speaker 2: So whatever, it's a elitza. I'm just playing. It's just
Speaker 2: it's a game a little bit the malitzas. But his
Speaker 2: answer is important because he doesn't take it as a joke.
Speaker 2: He says, but there are doctors, who are you ASHAMAYI. No,
Speaker 2: he's upset. And I wrote that even though I thought
Speaker 2: it was kind of cute. Uh. He says, like Ravona
Speaker 2: Maertz spach you on a maertzpach. Matzpak's one of the founders,
Speaker 2: early teachers in yushimas cul Tora comes from Germany, where
Speaker 2: you had all these rabbi doctors, and he was a
Speaker 2: great mathematician in Germany. As we know, well, you had
Speaker 2: all the Rabbi doctors. That was a big thing because
Speaker 2: the Reform and the Conservative wor old rabbi doctors, so
Speaker 2: the Orthodox had to be Rabbi doctors. So you had
Speaker 2: a lot of rabbi doctors in Germany, including Adoli you Srow.
Speaker 2: Rabbi doctors were a big thing in America too, in
Speaker 2: the nineteen fifties and the nineteen sixties. It was very popular.
Speaker 2: You had rabbis coming out of Yu. They gave a DHL.
Speaker 2: So I've got PhDs. It's sort of going out of style,
Speaker 2: but it's it was a big deal, and you think
Speaker 2: it's only why you look what I have. I've never
Speaker 2: published this. You're seeing this for the very first time.
Speaker 2: I've never written about it. Some of the stuff I
Speaker 2: share with you i've written about. You know who else
Speaker 2: has a doctorate? Here is from Hapar Daves magazine aardase In.
Speaker 2: I wrote it down, what year it is, hold on
Speaker 2: nineteen fifty three, I believe it is. I think it's
Speaker 2: fifty three. I don't see the page where I wrote
Speaker 2: it down. Six I forget what year it is. Apardaset
Speaker 2: recorded that Mary Stral decided they got approval from the
Speaker 2: government for from the boards that determine these things to
Speaker 2: award a doctorate. And the whole article is how this
Speaker 2: doctorate doctoral degree from Maryastro is going to help with
Speaker 2: harbtos Torah. And the author says how upset he was.
Speaker 2: At first he'd understand it. It's a three page article,
Speaker 2: but as he goes further in, in fact, let me,
Speaker 2: I want to hold a second. I want to get
Speaker 2: you the exact date in case you want to check here.
Speaker 2: I'm going on my butzer hahma here so I can
Speaker 2: give you the exact date. What year do we say
Speaker 2: it is? It's rough Zion? So year Parties is the
Speaker 2: big rabbinic journal, so your tough Zion is, yes, nineteen
Speaker 2: fifty three. No one explains why there's a necessity because
Speaker 2: you have Yeshiva students who want the doctorate, and if
Speaker 2: we don't offer it, they'll go to the university and
Speaker 2: that'll be a lot of bit to Torah. And this
Speaker 2: way we can keep them here and making the doctorate
Speaker 2: for just learning Torah. Who uh, just like, did you
Speaker 2: have the BTL Bachcher of Talmunich law? So then you
Speaker 2: have the doctor? Tell me I even met, I don't
Speaker 2: know how many of these near strals had But I
Speaker 2: met one years ago before Archsco had the translation of
Speaker 2: Schulling for Daffiolmi if you wanted to use Dafiolmi, because
Speaker 2: Thesino never translated it. There was a rabbi at Nerystro
Speaker 2: He translated Schulling and it was published in that it
Speaker 2: looks like Sancino, but it's not, and he was a
Speaker 2: rabbi doctor. I don't know how many they awarded. And
Speaker 2: you can read the entire article here about how this
Speaker 2: is a positive thing because it's going to keep them.
Speaker 2: It's gonna be a it's gonna be a kosher degree
Speaker 2: basically because they won't have to go at the Davod.
Speaker 2: Because people want the degree, they feel they need it,
Speaker 2: et cetera. Therefore we should have it. So an are
Speaker 2: you stroll awarded the doctorate degree? Also so and so,
Speaker 2: and of course I can go through the list of
Speaker 2: all the rabbis. It was expected, basically not required, but
Speaker 2: it was expected at the Ubbinical Seminary of Berlin that
Speaker 2: you get a doctorate. Now, mind you, I hope I'm
Speaker 2: not offending anyone, but the doctorates in Germany are not
Speaker 2: They were not like American doctorates. You look at these doctorates,
Speaker 2: some of them are forty pages, fifty pages, even the ROVs,
Speaker 2: I think it's like eighty pages. These are not American doctorates.
Speaker 2: In Germany, you can go thel for like a superdoctorate
Speaker 2: afterwards when you did a real project. But this is
Speaker 2: you spend. You could spend let's say, two semesters and
Speaker 2: a German university and then you write up, you know,
Speaker 2: fifty pages and they award the doctor to you. We're
Speaker 2: not dealing with We're not dealing with such great hochmah.
Speaker 2: And some of them are interesting, but many of them
Speaker 2: are have no lasting value for us. What part of
Speaker 2: the value was that is doing doctor ritz? Basically, the
Speaker 2: entire commentary of the Rambam's commentary of the Rambam on
Speaker 2: the Mishna was retranslated into Hebrew by various people looking
Speaker 2: for doctor o degrees. Now we don't need that because
Speaker 2: we have arabai kaf. But then and then he says,
Speaker 2: listen to this. After saying that there are doctors who
Speaker 2: are erasha mayim, he says almost all the early Sardi,
Speaker 2: and he includes the Balamor and the Ramban. Learn the
Speaker 2: works of Aristotle. And the Greeks, with the exception of
Speaker 2: the Riff because he came from Morocco. What he's saying here,
Speaker 2: and this is something around Mazous feels strongly on that
Speaker 2: we should not be afraid of coman Cochma's valuable. Of course,
Speaker 2: you have to understand the Tora goes up. But this
Speaker 2: extremist Ashkenazic rejection of wisdom, this was never the Spardak approach,
Speaker 2: as he says, virtually all the Spartan learned Aristotle and
Speaker 2: other Greeks, but today, you know, we don't feel like
Speaker 2: we're getting wisdom from Aristotle. It's more antiquarian interest or
Speaker 2: if you want to understand the rhum bomb, you read Aristotle,
Speaker 2: but you just have to substitute what's the Aristotle today?
Speaker 2: Who's the leading scientist today, the leading philosophers. So this
Speaker 2: is not this is not modern Orthodoxy. Rabbi Mosus would say,
Speaker 2: this is tradition in this Sardic world. We know that
Speaker 2: the Ashkenazic world was not open minded, but there's a
Speaker 2: reason for that because they were persecuted and they were
Speaker 2: closed off. But wherever Jews were allowed entree access into
Speaker 2: the outside world, they partook and Simpson. Rafael Hersch's whole
Speaker 2: idea is that we never wanted to be in the ghetto.
Speaker 2: We were put in the ghetto against our will. Jews
Speaker 2: are supposed to be out there. The model for Jews
Speaker 2: is the Golden Age of Spain. We're supposed to be
Speaker 2: involved in civilization and bringing Jewish wisdom to bear. We
Speaker 2: spoke about this, Rabbi Sachs. So this is not a distortion,
Speaker 2: this is this is the mission. Hirsh actually uses the
Speaker 2: word mission of the Jews and this and if you look,
Speaker 2: you see who Hirsh's uh. He sees himself as following
Speaker 2: in that path. So it's ironic here that one of
Speaker 2: the leaders in the Swardi kri kuasi Hiradi world, he
Speaker 2: is like defending the the honor of the Sartan that no, no,
Speaker 2: we're not afraid of Hakchma. And it's not just Krochma
Speaker 2: as he says in other places, it's dick took for
Speaker 2: the Ashkenazim, dicktok is for the muskillium ussir tanach No,
Speaker 2: that's for the muskillium user. All these things philosophy, Migiel
Speaker 2: all us sir uh. The only thing that you do
Speaker 2: is shasum postky no. The Jewish curriculum is much wider
Speaker 2: than that, and at least from his perspective, you can't
Speaker 2: be an authentic Tom with Hocham without knowing that the
Speaker 2: Nazar without knowing, the Ramas, without knowing she raised far
Speaker 2: without knowing. Because this is this is all part of
Speaker 2: it great that some people are gonna be more inclined
Speaker 2: to this than to that. But I hate to say it,
Speaker 2: but if from his standpoint, and this would make us
Speaker 2: all them arotzim. If you don't know you got taped
Speaker 2: noa what I just showed you about Yigdah and the poetry,
Speaker 2: these are our great ingubby row And you know, laed,
Speaker 2: if you don't know how to read a Hebrew poet
Speaker 2: with the meter and all these sorts of things, you're
Speaker 2: also it's a deficiency. These are important matters, so quite interesting.
Speaker 2: And the last thing I asked him has to do
Speaker 2: with that's just a small point about Revellia albana moasaic.
Speaker 2: We don't need to get into. It's not that relevant. Okay,
Speaker 2: the last thing we'll do tonight, we have time for
Speaker 2: one more. We moved to a new person fascinating individual.
Speaker 2: His name is Ravyakov Couple Schwartz. I'll show you a
Speaker 2: picture of him. Here, here's one picture I'll show you
Speaker 2: Here he's speaking. This took place just and a half ago.
Speaker 2: So you're asking, well, they're not wearing masks. Of course
Speaker 2: you know. Unfortunately Sotmar, they don't believe in masks. They've
Speaker 2: suffered terribly. I can't explain it. I don't know what
Speaker 2: happened to be cool fish. I'll never understand this. Where
Speaker 2: by Schwartz was speaking, I know he kept away, he
Speaker 2: didn't go to show he was, but he ended up
Speaker 2: getting it. Also, he is a children bropark. This is
Speaker 2: he's speaking at the celebration, just like Habad have their
Speaker 2: own Yontov Satmar huff Off kiss Lev is the anniversary
Speaker 2: of the Starebi being saved when he made it into Switzerland,
Speaker 2: when he crossed into Switzerland and the Castner train Strebi
Speaker 2: was saved by Kastner. I have new book just came
Speaker 2: out about the Sutarebi. It's called Hakani by Menachem Karen Kratz.
Speaker 2: He's a dentist, but uh, he's a real scholar. I
Speaker 2: don't know where he finds the time and he goes
Speaker 2: to go the libraries and everything. He also wrote you
Speaker 2: can see on tablet a couple of articles on the Satarebbi,
Speaker 2: and he I, it's very good. The facts are correct.
Speaker 2: I have to say, though I don't look there's a
Speaker 2: lot to criticize it. Something no quick, no question about it.
Speaker 2: But he writes in one of his English articles that
Speaker 2: the Sata Rebbi abandoned his fluck. I don't like using
Speaker 2: that word abandon his fuck, abandon has that negative term.
Speaker 2: Is the satmea rebi abogad to stay and die with
Speaker 2: his flock. Uh maybe you'll think so. So. Lots of
Speaker 2: people left, but the Hasidim want the rebbe to leave.
Speaker 2: That's part of their ideology. The bells Arebbi and the
Speaker 2: Gera Rebbi and the Ababach Rebbi, they also left, and
Speaker 2: the Hasidim want that for the bells a rebbi. Someone
Speaker 2: even took his place and was in it, was killed,
Speaker 2: but took his place as like the stand in. So
Speaker 2: the Nazis would think that that's the rebbie. I don't
Speaker 2: like saying the abandoned. If someone can get out in
Speaker 2: those times, I don't think it's I'm not we're out
Speaker 2: here to judge. But it's so, it's the whole history
Speaker 2: and we're not going to go into it. Now. You
Speaker 2: can listen to the old classes, and I did on
Speaker 2: the SAtma Rebi, the whole Castner affair and the Rebby's
Speaker 2: views of Zionism. Suffice it to say, there's a lot
Speaker 2: to discuss and we can disagree. But Rabbi Yakov kople Schwartz,
Speaker 2: let me get you a better picture of him. He
Speaker 2: is Sotmer. There he is. There's another picture. This picture
Speaker 2: was taken last week by someone I know who's in
Speaker 2: his show, and he took that picture. He happens to
Speaker 2: be one of the most interesting. Tell me, who ever
Speaker 2: heard of a satmar who's writing for Omizra, Forramayon Zionist
Speaker 2: and journals, who is corresponding with Rabbaiohona Adler from Yu
Speaker 2: and other people and the culture. I've only I've corresponded
Speaker 2: with him. I only spoke to him twice. I only
Speaker 2: saw him once. I was at a conference in two thousand,
Speaker 2: two thousand and four, which is the anniversary and the
Speaker 2: anniversary of of the Rambam's death. We had a conference
Speaker 2: and I see all these I say, I mean, I say,
Speaker 2: we had all these people coming to hear this conference
Speaker 2: at the Center for Jewish History in New York, and
Speaker 2: there's this one guy. He just saw his picture with
Speaker 2: the long beard and the bekisha, and he had Agabe
Speaker 2: with him very much at a place, and he's speaking
Speaker 2: to Avi Rovitsky. Avi Rovitsky unfortunately, not long after that
Speaker 2: was hit by I think it was a bus and
Speaker 2: the great scholar of jewsh philosophy and other things. He lived.
Speaker 2: But unfortunately he's not able, I mean mentally, this really
Speaker 2: did him. And I find out later that was Yakov Koppschort.
Speaker 2: So clearly dealing with someone who's quite unusual. He has
Speaker 2: anyone who's interested in the Ramban. He has his commentary
Speaker 2: on the Ramban, not just on the here you see
Speaker 2: a thick it is two volumes, but also he deals
Speaker 2: with the puting of the Rumba. He has letters, five volumes,
Speaker 2: he has works on ala et cetera. But I find
Speaker 2: this interesting. Five fons and mildeve Tora that's where one
Speaker 2: of his letters is to me, and letters to Rabi
Speaker 2: sha Lot and Professor Hallamish from Blad. How sometim I
Speaker 2: was able to do this. Let me just before I
Speaker 2: get to my letter, I just I was looking for
Speaker 2: for some interesting things and I pulled off the shelf
Speaker 2: his book. He has an amparsha. 'm just read you
Speaker 2: something that he wrote. This book came out. This is
Speaker 2: volume two, so it came out in twenty sixty. Let
Speaker 2: me read to you what he says and ask yourself
Speaker 2: if someone else said this when people be shocked. But
Speaker 2: he has all sorts of unbelievable stuff. He knows philosophy.
Speaker 2: So that's that's because I was reading his stuff. That's
Speaker 2: why I thought he's someone I want to correspond with.
Speaker 2: And as I said, we had a very long conversation
Speaker 2: one night. You know, their culture is so much different
Speaker 2: than ours. After we had this conversation, he was marrying
Speaker 2: someone off a daughter. I think a few months later,
Speaker 2: he sends me a wedding invitation and he also sent
Speaker 2: a friend of mine and he went to the wedding.
Speaker 2: It's like there's such a memous there. As you know,
Speaker 2: he enjoyed talking to me, so I wanted to share
Speaker 2: as simpler with me. We you know, we gotta pay
Speaker 2: for every seat. We make a big deal. We have
Speaker 2: to apologize. I can't invite you because you know I
Speaker 2: have too many for them. It's just the more the merry.
Speaker 2: Her just come in and I was sorry. I would
Speaker 2: have gone, but I had a conduct to be in
Speaker 2: Scrampton that night. But in his volume here Volume two
Speaker 2: Partials Vallieri, he says, Oh, actually, no, no, this is
Speaker 2: a different thing I want to share with you, but
Speaker 2: I'll show it to you. I just pulled it up.
Speaker 2: He gave an amazing krish. I think here's this kiddish. Oops.
Speaker 2: I never thought of this before till he pointed out
Speaker 2: where we know the rumbum rumbum speak. It says in
Speaker 2: this is hell. Else here it says avel. I actually
Speaker 2: think it's a vel h. Avel is mourner as opposed
Speaker 2: to mourning. I think we assume it's a vel. This
Speaker 2: is the Rabbad site. But what about the Rambam says
Speaker 2: anyone who deviates from the past of the community porda
Speaker 2: at sebur, who are they? An as shim shaparko a
Speaker 2: mixed post. Those who will reject Torah? What are we suppose?
Speaker 2: And they don't observe the holidays, et cetera, et cetera.
Speaker 2: The oppy car team. What's the halaha or read in English,
Speaker 2: we do not mourn for them. They're brothers and their
Speaker 2: other relatives. Wear white clothes, robin softs and white, eat,
Speaker 2: drink and celebrate for the enemies they only wanted Irish.
Speaker 2: That's the that's the We don't practice this anymore because
Speaker 2: we assume that everyone who's irreligious they don't know any better.
Speaker 2: But the old halaha is if someone was non observant
Speaker 2: the public, non observant person rejects torah, Well, they're not
Speaker 2: our brother in tora, therefore we don't warn for them.
Speaker 2: What did he says something which I don't think anyone
Speaker 2: has ever said before. Everyone assumes you don't warn for them.
Speaker 2: We pull up the street again. What does by Schwartz note?
Speaker 2: What does it say here? He says here that for
Speaker 2: these people ain't me toabli in l am. We don't
Speaker 2: mourn for them ella, but achem usharkrovaem their brothers and
Speaker 2: their other relatives. You know, they just they rejoice, They
Speaker 2: act normal because a wicked person has died. It says
Speaker 2: that they're brothers and there are other relatives. He points
Speaker 2: out and Makuti Dibor in volume two, page thirty. It
Speaker 2: doesn't say a vm ay i mom. It doesn't say
Speaker 2: their father and mother. And he says, that's because according
Speaker 2: to a lacha, the father and mother are always supposed
Speaker 2: to mourn child. He says, hat to remotovvarenega teva chatauga.
Speaker 2: The Torah does not ask parents to ever uproot this
Speaker 2: natural love for their children, even if the child is
Speaker 2: the biggest heretic. You're always supposed to mourn for your child.
Speaker 2: What's the te ra? And he says, look at avra.
Speaker 2: I don't think anyone has ever said that before that
Speaker 2: when they say you're not supposed to mourn for a sinner,
Speaker 2: excludes the parents, and looked and the ramas language. He
Speaker 2: derives us from the rama's language. What I wanted to
Speaker 2: show you, and then we'll get to the probably get
Speaker 2: to the question next class. The question is we'll see
Speaker 2: with the rever of Kamenescilo has a radical idea, and
Speaker 2: we'll see what he says about it. But I thought
Speaker 2: something else I think you find interesting, which I hate
Speaker 2: to say it, but it's true. If if some liberal
Speaker 2: mon orthodox rabbi were to say something like this, people
Speaker 2: be very upset. He deals with the passage in the Gamara,
Speaker 2: and I say it's nine twenty six. Maybe we'll go
Speaker 2: five minutes later. Because I think you'll like this. I'm
Speaker 2: going to read you the passage in the Gamara. Now.
Speaker 2: I even I thought maybe arts girl would do something explanation.
Speaker 2: They don't, so I had my brother send me the
Speaker 2: arts girl earlier today. Just listen to this passage. This
Speaker 2: is in Tractate Sota forty nine eight. Over here, Ravaka,
Speaker 2: I'll just read the English Ravaka. Barryakov reared Ravyakov, the
Speaker 2: son of his daughter from childhood. It happened once after
Speaker 2: the child Ravyakov grew older that his grandfather, Raja Barryakov
Speaker 2: set to him give me water to drink. Ryakov replied,
Speaker 2: I am not your son, and therefore I am not
Speaker 2: obligated to honor you as a parent. Isn't that a
Speaker 2: strange story? What kind of a way is that to
Speaker 2: treat your grandfather? Even I have technically you don't have
Speaker 2: the obligation. We have all sorts of strange stories. Did
Speaker 2: I tell you already my theory, my heretical theory about
Speaker 2: how Talmud is an internal work for the rabbis, And
Speaker 2: I shared it in this class. I don't know if
Speaker 2: I shared it, but I only show you a similar story,
Speaker 2: and then you're gonna wait till you hear what itrock.
Speaker 2: A couple of shorts has to say, let's see, here's
Speaker 2: I'm just gonna read this to you. Here's a story
Speaker 2: from uh Khani, I'm just gonna read it twenty b.
Speaker 2: The sage is further taught in praise of the read.
Speaker 2: A person should always be soft like a read, and
Speaker 2: he should not be stiffed like a ceeder. An incident
Speaker 2: occurred in which Rabbi Aluzzer, the son of Rabbi Shimon,
Speaker 2: came from Migdal Gadoor from his father's house, and he
Speaker 2: was riding on a donkey and strolling on the bank
Speaker 2: of the river, and he was very happy, and his
Speaker 2: head was swollen with pride because he had studied much
Speaker 2: Tower criticism of revl. He happened upon an exceedingly ugly
Speaker 2: person who said to him, greetings to you, my Rabbi
Speaker 2: Alzzar did not return his greeting, et cetera. Blazar said
Speaker 2: to him, worthless person, how ugly is that man? Are
Speaker 2: all the people of your city as ugly as you?
Speaker 2: The man said to him, I do not know, but
Speaker 2: you should go and say to the craftsman who made me.
Speaker 2: Craftsmen capitalized God, how ugly is the vessel you made.
Speaker 2: When Rabbi a Lezzer realized that he had sinned and
Speaker 2: insulted this man merely on account of his appearance, he
Speaker 2: descended from his donkey and prostrated himself before him, and
Speaker 2: he said to the man, I have sinned against you.
Speaker 2: Forgive me. The man said, I will not forgive you
Speaker 2: until you go to the craftsman who made me and
Speaker 2: say how ugly is the vessel you made? And then
Speaker 2: it continues how he walked behind him, trying to appease him,
Speaker 2: et cetera, et cetera. You read a story like this,
Speaker 2: and you got to ask yourself what's going on here?
Speaker 2: Who would ever say to someone you don't reply to him,
Speaker 2: and then you call him ugly in and then he
Speaker 2: rebukes him. And this is the big problem any one
Speaker 2: of the wordes do feel me? You get to this
Speaker 2: what to do with it? So this gets to my
Speaker 2: my quasi heretical idea, which I know they'll throw me
Speaker 2: out of the base matters for saying it. But today
Speaker 2: we all have to feel me. Everyone learns this, and
Speaker 2: that's the problem. I think you see from passages like
Speaker 2: this and other passages where they criticize the rabbis that
Speaker 2: they never intended Atoma to be read by the masses.
Speaker 2: This was a work from rabbi rabbis for other rabbis,
Speaker 2: and therefore you can understand why they would make do
Speaker 2: a story like that because they're trying to rabbis can
Speaker 2: criticize other rabbis and they're making a point. The problem
Speaker 2: is when non rabbis see this, and you ask yourself,
Speaker 2: but they would never print a passage like this. I
Speaker 2: think if they figured we look at it, but among
Speaker 2: themselves when they want, and the result of it is
Speaker 2: in the end of it, bauz I realized that he
Speaker 2: was being arrogant and that he was being cruel. It's
Speaker 2: not for us to say. The Gamara says it. So
Speaker 2: I think that we can see many examples of where
Speaker 2: we see passages that were not intended for the outside
Speaker 2: world as it is. Incidentally, that's why there was criticism
Speaker 2: of translating the tomotive of the augotic portion is in
Speaker 2: particular because they say the masses are going to see
Speaker 2: this and they'll say, oh, what kind of a jerk
Speaker 2: he is? Things like that. They won't understand it then,
Speaker 2: or maybe they will understand it, but they're not supposed
Speaker 2: to because it's not intended for them. I think it's
Speaker 2: an interesting point, and historically, I think it's true that
Speaker 2: until modern times, basically Tomwood was kept separate for the intellectuals.
Speaker 2: So we had a similar passages for a Jew, where
Speaker 2: you have one of the m raimes saying, why should
Speaker 2: I get you a cup? You're not my father, I'm
Speaker 2: not obligated Revaca couple shorts in Yekta Fraum, volume five,
Speaker 2: page two oh one. He says his follows after quoting this,
Speaker 2: he says, this Aga does Zara. It's it's strange because
Speaker 2: even if you say he's not obligated to respect him
Speaker 2: from the ikarha Din, nevertheless, he's not any worse than
Speaker 2: a stummy who he's a gain. So luckysmim wish don't
Speaker 2: even if I forget it's your grandfather. If an old Jew,
Speaker 2: any old Jew, asks you to give him some water,
Speaker 2: you're gonna give it to him. You're not gonna say
Speaker 2: I'm not going to. And he says, Eli has are
Speaker 2: asked from Rifka what a to drink? And she said
Speaker 2: drink and for your donkeys as well. So what's going
Speaker 2: on here? How could he? How could he do that?
Speaker 2: And this is what he says al carnmarsha ain lumdi magadozo.
Speaker 2: He says, we have to say, we don't learn from
Speaker 2: this agado. It's not it's not in our tradition. I
Speaker 2: guess you could say it's not something we accept. He says,
Speaker 2: this is this is an individual opinion. We're not bound
Speaker 2: by this, and then he cites the Rumbam, just like
Speaker 2: the Ramam says about astrology. The Rumam says, hey, you
Speaker 2: can find passages in the Talmud that support astrology, but
Speaker 2: we don't accept those passages. They're wrong. What he's saying
Speaker 2: is basically is that we don't accept this agada and
Speaker 2: that this is putting forth a wrong approach to life.
Speaker 2: We don't like this approach and ain herehem we have
Speaker 2: to learn from this. That is, we see this, we
Speaker 2: find it strange. He says. The answer to a adult
Speaker 2: stranger adn't like that is simply that we don't accept it. Then,
Speaker 2: after saying this, he says, however, certainly what I say,
Speaker 2: or batalium move attelium against what the custom soface is
Speaker 2: a sofa uses this to learn something else, and all
Speaker 2: the acronym that brought this tomorrow. And he says, I
Speaker 2: so what I said rejected. But this is a common
Speaker 2: game game is not the right word, a common device
Speaker 2: that great rabbis sometimes use. They say, an opinion, a
Speaker 2: radical idea, And then they say, but nevertheless, since the
Speaker 2: great rabbis disagree with me, what I said is batel
Speaker 2: muveotel forget it. But if they really meant to forget it,
Speaker 2: they weren't have written it. They write it because they
Speaker 2: really do believe it and they want it out there.
Speaker 2: But then, in order not to be seen they're so disrespectful,
Speaker 2: they say, nevertheless, my words are battali move atalium against
Speaker 2: the hussom sofa and all the others. And I'm just
Speaker 2: dealing with it. But this is this is I think
Speaker 2: a quite a provocative approach for an acorn, a modern person,
Speaker 2: not even an a person, to say that if we
Speaker 2: find a Talmudic passage troubling to our moral sense, basic
Speaker 2: Jewish values, will simply say, we don't have to answer
Speaker 2: for it. We don't accept it. We're not bound to
Speaker 2: every passage in the Agada. Some things reflect ideas that
Speaker 2: we don't like. I this is the sort of thing
Speaker 2: that people would be put in Kairam in the liberal Orthodox.
Speaker 2: And here you have Swartz. So we're not going to
Speaker 2: get to my question and answer. We'll get to that
Speaker 2: next class. We'll deal with Raveeka Kamenetsky, who of Yakov
Speaker 2: really says something radical, and we'll see whether that can
Speaker 2: be supported. Three questions to a couple of Schwartz. We'll
Speaker 2: get into the issue of a voter zar is a
Speaker 2: voters that or Yakov wanted to argue that a voter
Speaker 2: zar could have some reality to it, that the world
Speaker 2: is created in such a way that a voter zur
Speaker 2: could be like the universe could be structured, that a
Speaker 2: voters are actually works. You think that's crazy, you think
Speaker 2: it's a radical. We to sear a Yakov's proof for it.
Speaker 2: But then we'll see what you jocoult couple Schwarts has
Speaker 2: to say, and then we'll get back to refine and
Speaker 2: rap report. Wait, they see what the balatonia says about
Speaker 2: what you're supposed to ask us? What I us is
Speaker 2: supposed to ask a rebby you think you're supposed to
Speaker 2: ask a rebby everything under the sun hardly. And then
Speaker 2: I don't know if we'll get to a next class.
Speaker 2: But the lesson which we just learned from couplets, which
Speaker 2: I think is only radical when applied to the tumud
Speaker 2: not want to apply to show name, at least not
Speaker 2: in our circles. When applied to I think we're gonna
Speaker 2: have to use that because we're gonna see something in
Speaker 2: the tour that you're gonna find it very troubling. And
Speaker 2: the question is what do you do with a troubling
Speaker 2: passage like that? So I see we're going five minutes over.
Speaker 2: But that's okay, I think, because we had good stuff today.
Speaker 2: Let me get the questions here. Mel says he was
Speaker 2: repeating with then quoted from Rimo's News Safer perhaps the question.
Speaker 2: But I said that once you liked it once, you
Speaker 2: should like the first candle. You like no, no, you
Speaker 2: like the shamash before you make the brohl, you like
Speaker 2: the shamash you make the braha. But then you said
Speaker 2: that you said you can light and the shamash before
Speaker 2: you make the broh, after you make the brokle you
Speaker 2: light at first? That was my question, says many people
Speaker 2: like the shamash before making the braha and lighting. Yes, okay,
Speaker 2: that's true, and that's what you saw la Zou's he's
Speaker 2: holding what we would call the shamas the candle. But
Speaker 2: then there's the second shamas, which is built in to
Speaker 2: keep away the light. Like we spoke about last week.
Speaker 2: The question is, though, when you like the broha and
Speaker 2: you're holding shamas number one, can you light shamas number
Speaker 2: two first?
Speaker 1: No?
Speaker 2: I think my point is and I thought, if I'm
Speaker 2: wrong now, I thought that's what you were saying that
Speaker 2: He said you doesn't matter if what you like first,
Speaker 2: I think it's clear you have to light the khanika
Speaker 2: lights first. So Zana says, as Bethel, Connecticut. Yes, question
Speaker 2: is what does that mean?
Speaker 3: Ah?
Speaker 2: Rabbi Kellman tells us that a weader who's great, Bob Korey.
Speaker 2: In my next blog post, I will be citing him.
Speaker 2: We'll be giving a five part series on you heard
Speaker 2: it here first. Yes, tom Amikra is one of those
Speaker 2: things that very arcane, let's put it that way, and
Speaker 2: you really feel like it's another world because most people
Speaker 2: don't know it, and there's all sorts of interesting things
Speaker 2: and you see it every day, so uh, every time
Speaker 2: we look at Dovening. Let me just show you one
Speaker 2: more thing. I forgot. I forgot to say this because Mel, Mel,
Speaker 2: you reminded me. Mel asked me a question. We're gonna
Speaker 2: be laning this Thursday. Hold on on fast days. Let
Speaker 2: me pull it up here. It's in Schmos now Friday,
Speaker 2: Friday will be laming here it is. Mel asked the following,
Speaker 2: why on why you have sometimes the word kuma. Let
Speaker 2: me read you his the word kuma, for instance, Sometimes
Speaker 2: it's kuma like uh, and other times it's kuma. So
Speaker 2: in Ahm's name it's kuma and other times it's kuma.
Speaker 2: And I said, it's the reason is is because of uh.
Speaker 2: If you if it's a shem's name, or I guess
Speaker 2: even other gutt roles, then you make it mila l
Speaker 2: And I said, it's like the word lama lama. If
Speaker 2: it's before a gut role, it's la ma, and then's
Speaker 2: name like an olif and if it's otherwise, it's mela
Speaker 2: al lama. And now pointed out reminded me that in
Speaker 2: the Tora reading this Friday. We will see that. So
Speaker 2: for example, looking puss to get oliph, it says it
Speaker 2: says la ma has shem. But look at the next
Speaker 2: pussook lama, and it usually is lama. That's the standard way.
Speaker 2: But here because you'd swallow it if you say, if
Speaker 2: you said la ma, then ado, you'd swallow the the
Speaker 2: first letter. So instead if you said lama lama dough shem,
Speaker 2: it would be swallowed. So instead you say la ma.
Speaker 2: That's why we think it is that the master rights
Speaker 2: did that. Okay, I just bring that up because Mel
Speaker 2: reminded me, and Mel says, pashta is always on the
Speaker 2: tip and a codma is never on the tip. Right,
Speaker 2: That's what that was probably before I mentioned that, And
Speaker 2: that explains why you'll see sometimes the two it looks
Speaker 2: like the two pashta's are the two codmas, because that
Speaker 2: explains it. Also because it's telling you that the accent
Speaker 2: is earlier on. But it's it's it's a pashta, very nice,
Speaker 2: many ballet kream Michael says, make mistake with it, especially
Speaker 2: in case of the coda isn't followed by an asa,
Speaker 2: correct the sardine. Incidentally, they don't call what the well,
Speaker 2: they have different words for it. I will go into
Speaker 2: against that. Now, yes, now ishaving to what mel said again,
Speaker 2: but then you have something in on a disjunctive. Uh okay,
Speaker 2: so maybe on your creak. I don't know if that
Speaker 2: could be, but I have to look. You might be
Speaker 2: able to do that. I don't know, but it's a
Speaker 2: good point. Uh. Then you happen to have to use
Speaker 2: a different Trump. Very nice. Who determined the Trump? Well,
Speaker 2: the master eats according to the Bahor however others hold that. No,
Speaker 2: it goes back to Ezras even earlier. But I think
Speaker 2: we assumed it's the Master eats who did that. It's
Speaker 2: not because in the case of two pastas, wanted to
Speaker 2: tell you that as affect the pasta and not Comont's
Speaker 2: tell the emphasis go yes, that's what I said. Thank
Speaker 2: you very much, Michael Simpler, Cogot publishing two volume center
Speaker 2: differences about mysa as embodied in Trump many instances, and
Speaker 2: for you, I'm sok. Yes, and we have distinctions, we
Speaker 2: have a disagreements. There's Ben a Cher and Ben naff
Speaker 2: tally as to how, for example, like the word everyone
Speaker 2: knows how you pronounced his sucher right, well, that goes
Speaker 2: back to a dispute. Bennoff Tally had it differently. We
Speaker 2: have other things. Someone says my sound is not as
Speaker 2: good as tonight, but I thought it would be better.
Speaker 2: I guess I will go back. It's not because the
Speaker 2: shirt is because I'm using this thing on me where
Speaker 2: someone said it would be crisper. If if I have
Speaker 2: the sound is not as good, I'm gonna go back
Speaker 2: to the old way of doing it. I was told
Speaker 2: that wearing this would it goes right from this microphone in.
Speaker 2: But others at the end, let me know. Did you
Speaker 2: find the sound? Just type it in. We're getting close
Speaker 2: to the end here the same, A little bit not
Speaker 2: as good, a little bit better. And then, because someone
Speaker 2: keeps telling me that he finds it hard to hear
Speaker 2: me when he listens, I put it on YouTube and
Speaker 2: it's so loud. I need to turn it down. But
Speaker 2: I thought I would do something. Israeli and Mazu's critical
Speaker 2: of honor. I talked to her as well. I don't know,
Speaker 2: good question. The Rashbo was, Asfardi was against philosophy. No,
Speaker 2: the Rashapu was not against philosophy. The Rashba was against
Speaker 2: studying it too early for the young people. He wasn't
Speaker 2: against the study of medicine and philosophy for people who
Speaker 2: were of age the rush was, but the Rashba if
Speaker 2: you were of a certain age and you had background.
Speaker 2: I mean, obviously he's opposed to heretical views, but he
Speaker 2: wasn't opposed to Hama like the Rush was. But he
Speaker 2: was certainly opposed to people who are not ready for
Speaker 2: it all Sfardim war Darristad. Oh no, no, he's talking
Speaker 2: about medieval Sfardin, not later on. Yeah, yeah, yes. And
Speaker 2: of course when you get into the effect his language
Speaker 2: is his actual language is read it to you. Cohas FARDINKADMONI.
Speaker 2: Like I said, all the early Swardin studied Hama. Incidentally,
Speaker 2: they even the ones who started studying Kaboba early on,
Speaker 2: they didn't see it as in contradiction to philosophy. They
Speaker 2: saw it as even the rama, the Ramah who knew
Speaker 2: Aristotle and he also knew Kabbola. He thought that he
Speaker 2: could be brought together iPad hasn't. Professor Knwsner, along with
Speaker 2: his grad students, translated Tomud Bovley. Newsner translated tom Ud
Speaker 2: Bovley himself all by himself and then you're shaw me.
Speaker 2: That's what he translated with his graduate students. And how
Speaker 2: he did it. I know Sea Weberman attacked the translation,
Speaker 2: but still for one person to do that. No, no,
Speaker 2: he translated 'shawmi by himself and Bovley divided with his students.
Speaker 2: I believe that's what It is believable how we could
Speaker 2: do that. The ram Bomb he did not translate. Newser
Speaker 2: never translated the Romm. The first translation to Rambamb was
Speaker 2: the Yale University Press. They still haven't done at all.
Speaker 2: They haven't done yet a recently calendar published Mada or
Speaker 2: vice versa calendar to Dava. They're still missing one volume.
Speaker 2: But they started this in the fifties. The fact Canon
Speaker 2: Danby Herbert Danby did the mission, translated one of the
Speaker 2: volumes of the Rambamb and then RaBaD translated it and
Speaker 2: it's a good translation. The RaBaD Arts Girl has not
Speaker 2: translated it. I'm assuming eventually they will have the problems
Speaker 2: with say for Mada. But yeah, Sotmer holds that they
Speaker 2: have heard immunity. The problem was that they were doing
Speaker 2: this before they before they had heard immunity. Mike says
Speaker 2: it's an argument that the stmar should have given a
Speaker 2: seat to someone else since he had told them to stay.
Speaker 2: I don't know if the st Mart told them to
Speaker 2: stay when by the time he was leaving, he definitely
Speaker 2: told me to stay beforehand. In the book I mentioned
Speaker 2: a few times o emoshal Abba there abby their attacks,
Speaker 2: the suthing a rebbi for telling people to stay. But
Speaker 2: he did tell them to stay, and then he had
Speaker 2: a chance to go.
Speaker 1: Uh.
Speaker 2: But it's not like he couldn't give a seat. The
Speaker 2: seats were given Pastner. Whatever the reason is, Castner picked
Speaker 2: certain people at a If the somethinger Ruby wasn't going
Speaker 2: to take his seat, then Castner would give it to
Speaker 2: someone else. It's not like a ticket to a movie
Speaker 2: theater that the somethinger Rebbi could then It's like a
Speaker 2: ticket to an airplane today. When I was young, remember
Speaker 2: you had to take it to an airplane, you can
Speaker 2: give it to someone else. No, today, it's your ticket.
Speaker 2: If you can't go, then the airline takes it back up.
Speaker 2: So and I'm not defending the satmore a rebbi the
Speaker 2: way he then treated Castner afterwards, or anything like that
Speaker 2: without publicly thanking him, but to say that he abandoned
Speaker 2: his flock, especially when the flock wanted him to save himself.
Speaker 2: I don't see that as a criticism. Simuley says, somethinger
Speaker 2: wasn't really aids before the war. Well, I don't. I
Speaker 2: did not agree with that. He had the something rebbi
Speaker 2: opened up in Sotomar. He he functioned as a rebbi there.
Speaker 2: He had a yeshiva, he had a tish, he had
Speaker 2: every even though he was young. He had everything that
Speaker 2: he had, everything that a rebbi has, and he came
Speaker 2: he had the Euros as well. The strudents of rom
Speaker 2: Ban or Abena Yona were against uh, studying philosophy, yes,
Speaker 2: but but the Ramban, not the Rmban, but even against
Speaker 2: studying philosophy the Rabbino Yona definitely. But you have a
Speaker 2: dispute between the northern scholars of Northern France and southern France.
Speaker 2: Really in Provence, they they were in line with Catalonia
Speaker 2: and the whole spartic approach. K K was a lot
Speaker 2: more critical than use of abandoned include Sotmore's whole career. Yes,
Speaker 2: and with particular attention behavior in a casting trade. Yes, Uh,
Speaker 2: that is true. If you read the Tabot articles he is,
Speaker 2: he is much. It's not just dealing with Castner, He's
Speaker 2: dealing with everything that is true. Who Mike says, I
Speaker 2: don't buy this theory. All the post games say it's
Speaker 2: a three of an old Jeish males to learn Talmud.
Speaker 2: Where where do you see that? The post schemes say
Speaker 2: it's a three of an all Jewish uh males uh
Speaker 2: to learn talmud? And what does that mean? It's a
Speaker 2: three of an old Jewish males. If you don't know
Speaker 2: how to learn talmwood? Uh, how you supposed to learn talmud?
Speaker 2: Most Jews throughout history never did. But where do you
Speaker 2: see that it's a three of old Jewish males to
Speaker 2: learn above comma and mass vain and things like that
Speaker 2: that they have to learn that. Look, look in the
Speaker 2: rumbam in in Yesodia Torah what he in clude where
Speaker 2: he puts talmwood? And everyone has to learn obviously, But
Speaker 2: who says they have to learn talmuld the way we
Speaker 2: think of it today and throughout history they never did
Speaker 2: treat I gotta te ritva treated trump not binding. Well,
Speaker 2: there's a whole tradition in treating it not binding. This
Speaker 2: goes back to the go name. And you see this
Speaker 2: in the Ramban in Zikuach where he says that agada
Speaker 2: is like sermons. You could take it or leave it,
Speaker 2: and that's the whole revo ben Araman, there's a whole
Speaker 2: tradition Vaco couple Schwartz. I find this interesting is because
Speaker 2: we're not in the Reshonic period and he's writing from
Speaker 2: a tradition in satmar In, which is more like a
Speaker 2: Mahrald type of tradition. That all agadata is binding. It
Speaker 2: doesn't mean it's all literal, and it doesn't mean that,
Speaker 2: but then you might have to reinterpret it. But to
Speaker 2: simply say that we don't hold of it. The problem
Speaker 2: with this Agada I read you is that you can't
Speaker 2: really reinterpret it. It's a whole blong story there, and
Speaker 2: it's clear that the Amadi he treated him poorly, and
Speaker 2: that's the lesson there By the way, I'm not Mike,
Speaker 2: I'm not saying my theory is correct, but that's how
Speaker 2: you can explain. I think certain string passes che passages
Speaker 2: where great stages are made to look not so great,
Speaker 2: which we if any of us, would say it. And
Speaker 2: it's uncomfortable to say that Okay, so people are saying
Speaker 2: I faded in and out and it wasn't bad, not
Speaker 2: so good. Okay, I'm not going to uh next week,
Speaker 2: I will be back to the old way of doing things. Uh.
Speaker 2: I gave it a try. Uh. And no one else
Speaker 2: except for the one listener who I appreciate and listening,
Speaker 2: has said though that listening on YouTube or on the podcasts,
Speaker 2: the sound is at all uh problematic. But yes, So
Speaker 2: when the ro mom says one third of your time
Speaker 2: is spent on gamorrow, what what do you mean by goamorrow?
Speaker 2: That's the that's the question, And who's he speaking to?
Speaker 2: Is every single person supposed to do that? The average
Speaker 2: person never made it beyond later, So so yes, if
Speaker 2: anyone's able to get beyond, If anyone's able to do that,
Speaker 2: then they then they're able to. But uh uh if
Speaker 2: they're not able to, if there the reality is that
Speaker 2: most people never made it beyond basic education. So maybe
Speaker 2: you're saying, Mike though, but in theory everyone should. But
Speaker 2: but the point, my point is that when anyone who's
Speaker 2: able to learn tomorrow and divide their day like the
Speaker 2: ramam says, he's already part of the elite they they
Speaker 2: never imagined something where the masses would have an English
Speaker 2: translation and can sit there and be exposed to it.
Speaker 2: Anyone who's able to learn tomorrow is already part of
Speaker 2: the elite, so they're able to be brought in to
Speaker 2: this inner circle. D Ramam also says that the elites
Speaker 2: are supposed to learn philosophy as well. Is that for
Speaker 2: every is that for the masses. When you reach the
Speaker 2: level you're supposed to learn Talmud, that includes my Summerkova,
Speaker 2: my sebiratis, that's not for the masses either. That that's
Speaker 2: my only point that that the masses, I think they
Speaker 2: thought that this a lot of the stuff in he
Speaker 2: Or is not for the masses. When the masses reach
Speaker 2: the level that they can learn Gamara, then they're not
Speaker 2: the masses anymore. Today we have an interesting situation where
Speaker 2: the masses are learning Gamora. So you tell me, Mike
Speaker 2: that the Rama says you're supposed to spend your time,
Speaker 2: but that we're not dealing with the masses now, we're
Speaker 2: dealing with people who already can learn. But just like
Speaker 2: you're not gonna go tell the Rob says that you're
Speaker 2: supposed to study included in Gamarra by the way, you
Speaker 2: have I mean he's talking about you have to Madama,
Speaker 2: mils and milsa. These are not the masses. That's my point.
Speaker 2: It's only it's not for the masses. Matt Lewin says
Speaker 2: that his father had a doctorate from the University of
Speaker 2: a Loove, but he never attended any class. You had
Speaker 2: it in Germany. Also, you had people in Germany who
Speaker 2: go to university, let's seem ber Win, and then they
Speaker 2: want to write a doctor dissertation. I go to Heidelberg
Speaker 2: and they speak to a professor and they submit it
Speaker 2: there and sixty pages and then it's published and they
Speaker 2: have a doctorate from Well, next week, Mike, I'll get
Speaker 2: back to this topic because it's getting late. Over the
Speaker 2: Rambam on the of you could say, I have any
Speaker 2: and what do I mean? Let me just make one
Speaker 2: say one more thing about that. I just want to
Speaker 2: pull up the rambam and say what I mean. And
Speaker 2: and with this what the Rumbam says in the end
Speaker 2: of chapter four in hilhos uh is so de ha
Speaker 2: tora is you know, be better. Let me wake you
Speaker 2: next week where I can. I'll have it here. I'll
Speaker 2: start with that next week and then I'll get to
Speaker 2: the anti Zionist letter. Uh. By the way, what I'm saying,
Speaker 2: really it's not even with the Rumbum, because even if
Speaker 2: what you're saying is correct, I'm saying what the sages
Speaker 2: the talm would thought. That's my theory. But I'm gonna
Speaker 2: make the claim that the Rama does not disagree with
Speaker 2: this as well. But we will. We'll pick up with
Speaker 2: that next week. I'll make a note of that. And uh,
Speaker 2: it's it's not uh, it's not It's not Dayra here.
Speaker 2: It's just a thought I've had over the years about
Speaker 2: seeing some things. So if you don't accept it, it's
Speaker 2: okay with that. I'll see some of you, hopefully on
Speaker 2: Thursday night.
Speaker 3: But I've often quoted by your comic. You've mentioned a
Speaker 3: few times on the Trips. I know that the Tumwinder
Speaker 3: is written by rabbis for rabbis, and like every piece
Speaker 3: of literature, lawyers write for lawyers, and that's how it works.
Speaker 3: And that can explain I think a little bit on
Speaker 3: some of the harshness of a language. I mean, you
Speaker 3: just touched upon, you know, the tip of the iceberg.
Speaker 3: Some of the language and the tim when you read
Speaker 3: it and you want to like, it's unbelievable. And because
Speaker 3: of Tafayomi correct now people get to see it before
Speaker 3: nobody would ever see this.
Speaker 2: And the Beni Schai says it's forbidden to translate this
Speaker 2: into the vernacular because we don't want the masses to
Speaker 2: see this. There's a whole stop more polemic against not
Speaker 2: just Stmorrow, because others have written to Ramos's a whole
Speaker 2: polemic against art scroll and the point of this is
Speaker 2: that the masses are not supposed to warn Tomorrow, and
Speaker 2: they have I have a whole countriest but with all
Speaker 2: these people write and it's saying that in Europe we
Speaker 2: never taught the messes Gamora that arts girl was upslrugging
Speaker 2: the entire system. The mass is supposed to do mishnaias
Speaker 2: you know, you know, simple things and that so uh,
Speaker 2: this is a dispute in in the Haredi or the
Speaker 2: Hasidic world because they don't want the messes to have
Speaker 2: access to it. The uh the Kits speaks against not
Speaker 2: because one of them speaks against translating works into a
Speaker 2: works into vernacular because then they won't need the rabbis anymore.
Speaker 2: So I'll but I'll get back to your point, Mike,
Speaker 2: because I do want to deal with the rum bumpers
Speaker 2: that you cite from Sodiantowa. I think it's RK Gimmel
Speaker 2: actually not about next week.
Speaker 3: I already said it. If you can't understand the mission
Speaker 3: buru and the original, you shouldn't be learning it. That's
Speaker 3: my if you I got the translation of short thing this,
Speaker 3: But you can disagree with me, and.
Speaker 2: I'll just say one thing. Rev Schachter Uh, someone in
Speaker 2: my show asked and me. He gave a sher there
Speaker 2: about ten years ago. So someone who's big into women's
Speaker 2: issues said to Rev. Schachter Rebby. He called him Rebby.
Speaker 2: He was very respectful for it. To him, he says,
Speaker 2: I don't one thing I can't accept. I know you've
Speaker 2: spoken often that women should be learning tomorrow. I don't
Speaker 2: accept that. How can you say that? Harv Schefter says,
Speaker 2: when did I say only women learned? He says, I
Speaker 2: don't think men should be learning tomorrow. That is correct.
Speaker 3: I was read immersiaries here for four years and when
Speaker 3: we asked them once, I remember when it first came
Speaker 3: to year should women Lingmar said, why do you want
Speaker 3: to ruin the women's education right now, at least the
Speaker 3: girls learned that what they learned, you know, homesh and
Speaker 3: mahava and the boys their education is destroyed because all
Speaker 3: they learned is kamara. The men have to learn everything
Speaker 3: the women have to learn. Then if they're on the level,
Speaker 3: they can also learn mar y ref. Schuckter often did
Speaker 3: speak against this sort of Uh, kumar is not meant
Speaker 3: for everybody. Yeah, you have to learn all the basics first,
Speaker 3: and you have to learn Kromish and all the other stuff.
Speaker 2: Correct. We obviously everyone has to learn Tomorrow. We have
Speaker 2: teacher kids because that's the ultimate, and lady, you'll do that.
Speaker 2: But the point is, if you're dealing with someone who's
Speaker 2: fifty five years old has never had a Jewish education,
Speaker 2: do we do we teach them? What re you? Safe
Speaker 2: says he should learn halaka nackamara. So but well, I'll
Speaker 2: get back to this next week with the round bombick listen.
Speaker 3: Intellectual history. That's a whole other interesting discussion, the trends
Speaker 3: and intellectual history, what they're popular and maybe one hundred
Speaker 3: years from them, nobody will learn daffiom anymore.
Speaker 2: Who knows?
Speaker 3: Maybe though everybody will learn. But it's these things go.
Speaker 3: It took took nineteen hundred years for duffio Mee to
Speaker 3: becoming even an idea that you know, it never existed
Speaker 3: for nineteen hundred years. Anyways, Mark, please God, We'll see
Speaker 3: you on Thursday night.
Speaker 1: This series was originally recorded in twenty twenty and twenty
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