Speaker 1: Welcome to Jewish History Uncensored with Mark Shapiro. This is
Speaker 1: season sixteenth, episode thirty three.
Speaker 2: Okay, yeah, quickly before because I always have a lot
Speaker 2: to do all these comments that come into me, I
Speaker 2: want to first show you something on the screen because
Speaker 2: I mentioned things and then people ask me they don't
Speaker 2: really know what I said. So here this is the head.
Speaker 2: Last week I mentioned the ADASA medical convoy massacre, and
Speaker 2: you can read about it on Wikipedia, in which some
Speaker 2: seventy some people seventy nine it says, were killed. And
Speaker 2: these were civilians going up to MoU Scopus, including Professor freedmen.
Speaker 2: That's the first thing I wanted to mention to you.
Speaker 2: Close this out now. We spoke about drya seen last
Speaker 2: week and different perceptions of it. I'm looking here. On
Speaker 2: the next day, Tuesday, January fifth, twenty twenty one's Wall
Speaker 2: Street Journal, you have letters to the editor about the
Speaker 2: Blackwater pardons. If you know about the Blackwater pardons, so
Speaker 2: one of the letters saying, it's a disgrace. These are
Speaker 2: killers who opened fire on a crown of unarmed men,
Speaker 2: women and children. And the very next letter is the
Speaker 2: defense of it, that these were under great stress. It
Speaker 2: wasn't intentional. They so there's different ways to look at it.
Speaker 2: In Rabbi Mosusa's column last week, we when really spoke
Speaker 2: about it, I said, spoke about Tunisia carrying on Charvis.
Speaker 2: He tells the story. This is on section ten, No. Ten.
Speaker 2: When he came to Israel in the early seventies, someone
Speaker 2: asked him, is it true that in tunis not even
Speaker 2: one person's Mihail Shabas. He's like, what are you talking about?
Speaker 1: Uh?
Speaker 2: Commr shoot was shoot? Everyone bring carries co on metaculi.
Speaker 2: That's before we had aerthn. Think back to why when
Speaker 2: you were young, how many people really were solen doctied
Speaker 2: that they didn't carry handkerchiefs or things like this. I mean,
Speaker 2: think about sugis if it's on shabas, how difficult it
Speaker 2: is if you're not connected. I mean people, it's hard
Speaker 2: for us to imagine. But that's what There weren't any
Speaker 2: airs in the city, so the average person, they weren't
Speaker 2: really mocked pit on that, and people didn't understand it really.
Speaker 2: They thought this was something that the rabbis did so,
Speaker 2: but they didn't have to. Okay, now I want to
Speaker 2: say something before I returned to twomor things. Okay, this
Speaker 2: I'm gonna I have to say this. I could have
Speaker 2: said it another time, but I'll say it now. This
Speaker 2: takes us back to the very early class where apparently
Speaker 2: I made a comment. Well, I did the comment that
Speaker 2: I think it's very good that our kids in the
Speaker 2: modern Orthodox world learned to lane. In the Haadi world,
Speaker 2: many of them don't learn to lane. Uh not all
Speaker 2: the Haadi world. In Yeshiva circles mean name, they don't
Speaker 2: let the kid boys lane at their bar mitzvah, but
Speaker 2: they're definitely in Garadi's lifishers circles where they do learn.
Speaker 2: But in the Haarsitic world they don't. Okay, So someone finds,
Speaker 2: you know, let me just say something. If we need
Speaker 2: to be able to accept criticism or something good, even
Speaker 2: from the other side, You're never going to convince me
Speaker 2: that it's not a good thing for the bar mitsa
Speaker 2: boys to lane. It's if you don't lane, have the
Speaker 2: people never learn to lane. The fact that I'm not
Speaker 2: in the Haredi world, So what if you can have
Speaker 2: your view, but I'm gonna have my view. And anyone
Speaker 2: who's been listening to me knows, and I often say
Speaker 2: that Haaradian do things better than the modern Orthodox. I'm
Speaker 2: no big defender the modern Orthodox. Let me give you
Speaker 2: another example I've never mentioned. I don't like speaking under
Speaker 2: the hoop at weddings. The rabbis have enough time to speak.
Speaker 2: I don't go for them. Maybe for daughters married. It's
Speaker 2: one thing I don't think we need it. I like
Speaker 2: the Haredi weddings, what sou But why am I mentioning
Speaker 2: all this because someone, maybe there's more, wants to claim
Speaker 2: think that this whole idea of the modern Orthodox boy
Speaker 2: is leaning for their bar mitzvah is. It's a show.
Speaker 2: It's uh, it's trying, you know, it's a modern Orthodox
Speaker 2: stick like we do other things. Uh like what the
Speaker 2: communal singing. I happen to like communal singing. But I
Speaker 2: mean so like this is a modern Orthodox show and
Speaker 2: we're harei did we go by the masouro? We don't
Speaker 2: need to. So it's checker sker mohat. For if if
Speaker 2: you're gonna if you're listening live or you're gonna listen
Speaker 2: on the YouTube, let me read you something here. This
Speaker 2: comes right from Minhage of Vermaiza, edited by Rabbi Hamburger,
Speaker 2: Just so you know, the Minha Ashkenaz is that bar
Speaker 2: Mitza boys lane. It's only recently then Yeshiva circles they
Speaker 2: stopped leaning. What the modern Orthodox are doing, whether they
Speaker 2: know it or not, is the massa. If you look
Speaker 2: in the Minhag of worms, it says that on the
Speaker 2: Sabbath the shabas right after to become bar Mitzvah rove
Speaker 2: bene bar Mitzvah or the hazanim and uh for Kris
Speaker 2: of Torah. And and it says that he even says
Speaker 2: that it's a to read from the taur. If you
Speaker 2: look in this is on pay volume one, page one
Speaker 2: sixty five, you can run Hamburger's note. He says, Minha
Speaker 2: pashas ayashanara, it's karas parsashukula. The minha of Ashkenas was
Speaker 2: that the bar Mitza boy read the Parasha rock samo dono.
Speaker 2: But it's only like within the last generation or two,
Speaker 2: r Google Robbie, make they the people stop doing this.
Speaker 3: Uh.
Speaker 2: But this is min of Ashkenas. And he quotes, he
Speaker 2: quotes to Mario the like Yoshl Joseph Omits the mugg
Speaker 2: and Avraham of Yan Bachrach the Lavush. You can see
Speaker 2: all the sources here. And then he goes on in
Speaker 2: the the Minhague Vermaisa. He says there are some bar
Speaker 2: mitsa boys who have a good voice, and then how
Speaker 2: the seabour they dove in Admira of the night before
Speaker 2: they down Chakras and moustaf or whatever they can. And
Speaker 2: then it says there's someone don't even know how to
Speaker 2: read tower and they can't read, so they just get
Speaker 2: the Aliah. But this idea that this is some modern
Speaker 2: Orthodox thing to perform before the family, that it was invented,
Speaker 2: it's complete fogus. This is the min Hug of Ashkinas
Speaker 2: now smarting uh. I don't know because it's farding. For instance,
Speaker 2: some many Spardan Lane before the thirteen and in Jerba,
Speaker 2: and it continues in the kiss kine Brock. Every week
Speaker 2: they review the Parsha together as a group with the trump,
Speaker 2: so they remember the whole Torah with the trump, so
Speaker 2: they don't need to be taught. I don't know about
Speaker 2: other places in the started world, but this is just
Speaker 2: to get it off my chest. This is this idea
Speaker 2: that this is a show put on by the that's
Speaker 2: nagashknas that the uh, the the barn mitsa boy.
Speaker 1: Uh.
Speaker 2: We'll read his parsia, or at least some of it
Speaker 2: uving from Paris. He wants to know we spoke about
Speaker 2: last class tamid hacham, how it's in the construct. But
Speaker 2: he says, but if you open the kamara in many places,
Speaker 2: it's clear that they're not using it as a student
Speaker 2: of the wise or just using it as a scholar. Yes, today,
Speaker 2: the word toma hochum does not mean student of the wise.
Speaker 2: If you be or an order to that, and you
Speaker 2: never had a rebby, and you weren't all by yourself,
Speaker 2: like sort of like the Kazi Kazunisian ever went to Yeshiva.
Speaker 2: All of his learning was pretty much on his own. Really,
Speaker 2: all his serious learning was on his own. He's still
Speaker 2: a toma hoflam. The word today means torras scholar. In fact,
Speaker 2: if you were translating a text and it says tomad hocham,
Speaker 2: you have to translate it as toros scholar. If he
Speaker 2: translated a student of the wise, that's really it's an
Speaker 2: incorrect translation. But it originally goes back. That's where it
Speaker 2: comes from. Your student of of the wise moving from Paris,
Speaker 2: and also Rabilate sent me things about Suddolk, who also
Speaker 2: has the view of the Lavavach Rebbe last week, at
Speaker 2: least originally of the Revshnaier's almond not to answer questions
Speaker 2: dealing with mundane things, although they both also pointed me
Speaker 2: out to similar thank sources. You can find a social
Speaker 2: on the journal Hickla Besh number twenty six, where it
Speaker 2: shows that Rev. Shnaire's almond of Ladi he was prevailed
Speaker 2: upon by his closidium. He didn't want to answer mundane questions,
Speaker 2: but as put by the Labavachannachamendel and tourist Monachem Pag
Speaker 2: eight that although he didn't want to do it, the
Speaker 2: people pushed it in and Michaul that the people still
Speaker 2: wanted answers to their everyday questions. So he had what
Speaker 2: can you do if the casili want, you have to
Speaker 2: give it to that? And one final thing before we
Speaker 2: returned to pick up where we left off, actually two
Speaker 2: more things I promised Robert I get to this. So
Speaker 2: let me say, remember we spoke about uber uber eats
Speaker 2: is a luckily permissible well in the Jewish thing because
Speaker 2: you're carrying non koshure food from two weeks ago. Rabb
Speaker 2: Bi time jafter, he's been on tour in motion. He's
Speaker 2: a rabbi and hi, he's written a few story. He's
Speaker 2: an Ashkenazi. Of course, Rabbi and Sardik Shulgo. I first
Speaker 2: met him when the last time the Rove gave his
Speaker 2: summer Kobo summer of nineteen eighty five, where I was there,
Speaker 2: you had a number of yeah, your Khan was there.
Speaker 2: Later by Joshua Hoffman and Rabbi Jactor and Reijactor was
Speaker 2: the one who drove the roof back and forth and
Speaker 2: on a number of occasions because he needed someone. I
Speaker 2: went with him. And that's where the questions that I
Speaker 2: record that I asked the rove, the famous ones before
Speaker 2: Nefhasharov I was the one who asked him about Thanksgiving.
Speaker 2: It came during those trips back and forth. But he
Speaker 2: has an article in the Jewish Link and he discusses
Speaker 2: what we did. In fact, he mentions the He mentions
Speaker 2: Ramosha Feinstein that there's there's no problem at all. Mosha
Speaker 2: Feinstein explicitly permits transporting kosher items. He quotes vad Jos
Speaker 2: Safe as saying that it's permissible, but it's better not
Speaker 2: to I I I don't. I don't see where he
Speaker 2: gets this. I'm looking at Vadios right now in his
Speaker 2: uh when he hed the kafafai and that he added
Speaker 2: the extra pages on to and simakofia Zaion doesn't say
Speaker 2: that at all. He just says near it matiri before
Speaker 2: keep so okay, But and then he says there is
Speaker 2: especially room to be leaning asist Rashba writes that the
Speaker 2: prohibition to engage in business with non kosher food is
Speaker 2: due to concern that one may eat it. However, this
Speaker 2: concern hardly applies to an Uber eats driver who jeopardizes
Speaker 2: his job if he eats the delivered food. So based
Speaker 2: on this, we conclude there's no problem with uber eats.
Speaker 2: He then later gets into well, what maybe it's a
Speaker 2: leaf naive, which I guess could be it. He concludes
Speaker 2: that you probably shouldn't do it unless you really need
Speaker 2: the money, because I guess I woul apply if you're
Speaker 2: a Jewish area, there's according to some it's Arabinic prohibition
Speaker 2: to give someone something that's they'll violate. Let's say they'll
Speaker 2: ete non kosher even if they can get it without you.
Speaker 2: But what I want to mention here is because the
Speaker 2: major point I think is, he says, despite what I
Speaker 2: just told you, he says as follows, which is just
Speaker 2: completely bizarre. After saying the Rashba that you could be
Speaker 2: leaning in because you can't eat the food. You're the driver,
Speaker 2: you don't own it, you're just transporting it, which for
Speaker 2: Emosha permits from Voe, he says, Nonetheless, I heard that
Speaker 2: customers occasionally grant permission to the driver to eat some
Speaker 2: of the provided food. Thus the Rashba's concerned might very
Speaker 2: well turn out to be relevant to the Uber eats driver. Now,
Speaker 2: like I said, this is bizarre. This is completely false.
Speaker 2: There's never ever been a case where an Uber eats
Speaker 2: driver was told by the person they could eat the food.
Speaker 2: Quite apart from the fact you don't know that whole
Speaker 2: thing of Uber eats. Now, you don't know who's delivering
Speaker 2: the food, whoever delivers it. But is there ever such
Speaker 2: a person who would tell the delivery person, you can
Speaker 2: have some of my French fries, take a bite of
Speaker 2: my hamburger when you're delivering it. I guess in theory,
Speaker 2: if it's a guy who works at the pizza shop
Speaker 2: and he comes, he's your buddy, and he's always the
Speaker 2: one who delivered. You might say, yeah, you can have
Speaker 2: a slice. But I mean, this is not Halla has
Speaker 2: never decided. We Sy was someone as we asked about
Speaker 2: these far out cases, and I always tell us Ala
Speaker 2: has not decided by a far health case like this.
Speaker 2: It's decided by so Yes, if you're at a place
Speaker 2: and you're working at a non kosher place and someone
Speaker 2: calls up and he's your buddy and says deliver the
Speaker 2: food and you would have a bite of it, maybe
Speaker 2: then you could. But the idea, I said, it's bizarre.
Speaker 2: There's the idea that I mean that the Nuber Eats
Speaker 2: driver is for given permission by the customer to start
Speaker 2: chewing on the food as he's delivering. It never happened. Okay,
Speaker 2: let me just say to three more minutes before we
Speaker 2: pick up, because I do have to say something. Many
Speaker 2: of you commented on last week and the tour. Incidentally,
Speaker 2: those who are interested in the new edition of the
Speaker 2: tour got a If you're interested in the tour, it's
Speaker 2: like twenty two volumes and it's been out maybe fifteen
Speaker 2: years or so. It divides the basio state, the tour
Speaker 2: very nice, very easy to follow. Okay, what do I
Speaker 2: want to say before we just five more minutes? I,
Speaker 2: in response to many questions, I looked into things. I
Speaker 2: found all sorts of interesting things. Incidentally, I don't know
Speaker 2: if bar us with us, but I found the hustom
Speaker 2: sofa and he speaks about you can find this in
Speaker 2: Mamarim Kardashian on PARCIAUSAT say he wants to know because
Speaker 2: he's looking at the the Acov's waiting to lea as
Speaker 2: a a lockic marriage. He says, how can it be
Speaker 2: a lot of marriage just caducche tos because he didn't
Speaker 2: know who was marrying, like sort of what I said
Speaker 2: last week. And he says that when he saw she
Speaker 2: got pregnant though then he didn't want his USO to
Speaker 2: be bus mos. He didn't want to be immoral sexual relations.
Speaker 2: So therefore, ex post facto he's he uh accepted it
Speaker 2: and uh a number of sources. I just looked a
Speaker 2: notes of Hafma. A number of people comment on the
Speaker 2: ballaturi and they're all, I mean, it's shocking. They're saying
Speaker 2: that had he not said it, he couldn't have said it.
Speaker 2: I'm not talking about the hitting her. I'm talking about
Speaker 2: the idea. He fears that, you know to use that language. Uh,
Speaker 2: and I found of Ravasner in Shava ta Lady on
Speaker 2: the toe. He he Uh also picks up with this.
Speaker 2: He says that, Tomua, how could you say this about
Speaker 2: uh about Leah and Uh he develops the idea that
Speaker 2: that Yakov does it. Say. Oh, First of all, he says,
Speaker 2: what does it mean that Yakov hated her? There's different
Speaker 2: types of hatred, you know, there's how much speaks about
Speaker 2: if you see the donkey of an animal carrying uh
Speaker 2: heavy stuff of the person you hate what? And themar says,
Speaker 2: what does it mean? You? You have to help it out.
Speaker 2: What does it mean? Hate doesn't mean hate like we
Speaker 2: think if it means if he did in the Veyra,
Speaker 2: and therefore you have reason to feel negative. So he
Speaker 2: develops the idea that Yakov thought that thought a negative
Speaker 2: thing about her, and not that he hated her per
Speaker 2: se or anything, but he saw a certain pagam in her.
Speaker 2: But then I want to get back to the question
Speaker 2: that about the hitting her, which and next week I'll
Speaker 2: explain this about the what I mentioned that it was
Speaker 2: the proof that Yakob was drunk from the tsukim at
Speaker 2: the wedding, which incidently, if you look even at traditional commentators,
Speaker 2: we see them saying it. Hiil Mansfield writes that the
Speaker 2: word the root from alap non hay. He tries to
Speaker 2: bring all sorts of example examples where it refers to
Speaker 2: something specific. So when Leah said as that God has
Speaker 2: seen my affliction, you know has assuming it's from Hazau
Speaker 2: or the tour, we're looking for something specific. But the
Speaker 2: big thing is that I was trying to figure out
Speaker 2: last class. I was looking for the adoris, if you recall,
Speaker 2: and I couldn't find uh the adoris. And it wasn't
Speaker 2: the adoris I was looking for. It was actually Ravari
Speaker 2: Leve and rivarie L who continues, and then I found
Speaker 2: it even by myself. In the Bracious Rabu if you
Speaker 2: if you look in Bracis Raba in Parshas of yeshuach Uh,
Speaker 2: right at the beginning, it already speaks about you know
Speaker 2: how why it says Dino went out and the way
Speaker 2: she was dressed at ledge them on and it's they
Speaker 2: they they say that I'll lay up when she went
Speaker 2: out to meet you know, we Meetacols. It's in a
Speaker 2: regional pustle here UH on a second in uh, it's
Speaker 2: in chapter thirty, verse sixteen. It says, when Yakov came
Speaker 2: into the field, Leah went out to meet him. And
Speaker 2: what does the midrash say. It's not me saying it,
Speaker 2: it's it's the midrash. The midrash says she went out
Speaker 2: to meet him, adorned like a harlot arizona. And you
Speaker 2: have a number of passages in which, for whatever reason,
Speaker 2: Lea is portrayed negatively in the commentators in Krasal and
Speaker 2: we wouldn't say that's but that's how she's portrayed. So
Speaker 2: the idea that Yakov thought that she was not behaving properly,
Speaker 2: and maybe that that that could explain why the bolterom
Speaker 2: was led to this idea of hitting or whatever whatever
Speaker 2: it is. For some reason, Leya is portrayed in a
Speaker 2: certain negative way. I had lots of other stuff I
Speaker 2: want to say, but I see the hours already late,
Speaker 2: so I could go on and I'll get to the
Speaker 2: idea of the wedding next week. I think you find
Speaker 2: it very interesting how the poking actually show us something
Speaker 2: which you wouldn't get on your own. There's a parallelism.
Speaker 2: There's sort of stuff that everybody leap tag would do.
Speaker 2: I'll do that next class. I also have to apologize
Speaker 2: to have a Hian Palaci, because I said last week
Speaker 2: that he was the one who said that it wasn't him.
Speaker 2: He opposed the view that that sometimes you could hit,
Speaker 2: but they both could hit that. I mean, if there's
Speaker 2: a good reason it's actually someone else. You can see
Speaker 2: this all in my book. I'm page too alight. But well,
Speaker 2: there's a lot to say. I could spend the whole
Speaker 2: question on this, but I don't want to because we
Speaker 2: have other good stuff today. There's a lot more that
Speaker 2: came in this week, but I don't feel I need
Speaker 2: to share it with you. But this I wanted to. Okay, okay,
Speaker 2: let's let's pick up. We're in We're in the Egros
Speaker 2: Mathe Rabanon the Safer. We're picking up on page two fifty,
Speaker 2: which is Simon Kokluff Days. And this is another letter
Speaker 2: to me from Rabbi shay Lot, the Great Rabbi shay Lot,
Speaker 2: the Roseshiva of Beer Cosmosha in Malaya Doumim. As I
Speaker 2: mentioned before, that there used to be a number of
Speaker 2: Americans used to go to Malaia dumim. There's someone in
Speaker 2: my shold who went to Malaya domim. I haven't uh
Speaker 2: should say mariya I do mem, but I haven't heard recently,
Speaker 2: at least from my area. And I'm not sure why
Speaker 2: it's a top yeshiva. But Rabbi shay lot I asked
Speaker 2: him a question. I was the first thing we don't
Speaker 2: need to get into. It's how to understand the passage
Speaker 2: in the hop dumba of the rama to the missioner.
Speaker 2: So he explains it. But then in the in the
Speaker 2: ps he writes to me thanking me for sending him
Speaker 2: the Collected Writings of Weinberg, actually volume two. I think
Speaker 2: I sent volume one already, which is collection of Oliver
Speaker 2: by Weinberg's essays, which hadn't appeared. And he says that
Speaker 2: you know the house uh was full of light because
Speaker 2: this is a great collection and I didn't even know it.
Speaker 2: He says that his father, who had just passed away,
Speaker 2: was a student. His name is green Span in Germany
Speaker 2: of Rebi Filak of Weinberg. And then he says the
Speaker 2: husa hanals that's all that is, there is a hussabiak
Speaker 2: of Weinberg Shahia Rabbashavi Marie. He was the teacher of
Speaker 2: my father vodol beates. Should you know is a hush
Speaker 2: should be? Uh? Stand for me? I find that unusual
Speaker 2: because Rabbi Chaylat is such a mindmom ada oh. First
Speaker 2: instantly he says the hush a mode. We usually say
Speaker 2: zionalavs hussoula mode because as a host is the sort
Speaker 2: of word that in modern Hebrew it's feminine, but if
Speaker 2: you look in medieval Hebrew, they use it as masculine.
Speaker 2: It's one of those words that could go both ways.
Speaker 2: But if you look at Rabbi Kafa, Rabbi Kaffa, well,
Speaker 2: what does that means? The hush yagod? It means that
Speaker 2: the merit of this deceased person will protect us or
Speaker 2: you know, assist us. The Ramban didn't believe this. In
Speaker 2: the rombum system, you stand on your own. There's no
Speaker 2: such thing that someone else's someone who died. That the
Speaker 2: midsto is that this person did that his huss is
Speaker 2: in your merit.
Speaker 1: Uh.
Speaker 2: There's no such concept for the rumbum. So if you
Speaker 2: look at Rabai Katha. He never says the husso yeah, Gainolina.
Speaker 2: What he says is about the Rambam or anyone else.
Speaker 2: He says the huss limu to Rasso, Yeah, game Alena,
Speaker 2: that is the merit of studying the tonra of this
Speaker 2: sage will Actually he's not I don't know if he's
Speaker 2: a hundred seconds sisting, but he does say that that
Speaker 2: what's the a house, that the merit of studying this
Speaker 2: rumbum's tonra that will stand us in good stead. But
Speaker 2: by shay Rot, who's the greatest mind out of the
Speaker 2: in scholar of our time, succeeding Rabai Katha, he had
Speaker 2: no problem. I'm saying the husagon Tao, Okay, that's that.
Speaker 2: The next letter number one twenty three is to this individual.
Speaker 2: Let's get you up on the screen here. He passed
Speaker 2: away at the age of ninety eight in July of COVID.
Speaker 2: His name was schmol Ashkenazi. He was regarded as he
Speaker 2: comes from the Ada gridis that you know, the extreme
Speaker 2: Haaradi community in Jerusalem. But he became as it says,
Speaker 2: he began to publish articles when he was young in
Speaker 2: every major and minor journal and form of tourist scholarship
Speaker 2: from the age of eighteen and ninety forty until his death.
Speaker 2: He became known as the greatest bibliographer in maybe in
Speaker 2: the world, with his hand on everything. He worked in
Speaker 2: the Jewish National Well for a time, I know he
Speaker 2: worked in the Jewish National Library. He also was hired
Speaker 2: to get various projects. Today, if you have a question,
Speaker 2: if you want to know where something appears, what do
Speaker 2: you do?
Speaker 1: You google it?
Speaker 2: You go to Akama. You can find everything. What did
Speaker 2: we do before this? How did you if you wanted
Speaker 2: to know who discusses this and who has the answer
Speaker 2: and where is this found? Yet, there was a few
Speaker 2: people in the world you could turn to. One of
Speaker 2: them was from Uashkenazi. I don't even know where I
Speaker 2: got his address from, but I started sending him questions
Speaker 2: and wait till you see what he replies and the
Speaker 2: generosity of spirit and it's not just me. They published
Speaker 2: the end of last week three volumes of his letters.
Speaker 2: He kept track of every letter he ever sent, and
Speaker 2: these letters were to say, now we're incuted in there
Speaker 2: from all the top scholars in the world. Because everyone
Speaker 2: turned to him, religious non religious, it didn't matter. So
Speaker 2: in an era before you could search, and even when
Speaker 2: you could search, he still was invaluable because he's the
Speaker 2: sort of person that knew everything about everything. So we'll
Speaker 2: see a few letters to him and Simon Kofkloff Gimbo.
Speaker 2: I wrote to him a question, the sort of thing
Speaker 2: that today I just would go on Outzerkma, plug in
Speaker 2: the words and I get the answer immediately. But this
Speaker 2: is taking us way back to the early nineteen nineties.
Speaker 2: My question was that you sometimes see a reference to
Speaker 2: a based in mevov Shin. What does that mean memvov
Speaker 2: Shin today? Like I said, I've written about it already.
Speaker 2: You can find where I wrote all about it, But
Speaker 2: I didn't know what it meant. And how am I
Speaker 2: supposed to know what it means. It's not like I
Speaker 2: have in encyclopedia memvov Shin. You have to know there
Speaker 2: was a time when you needed to know which person
Speaker 2: you can asked. If you have a question about one thing,
Speaker 2: you asked the question about another thing you asked the
Speaker 2: other person a few well placed questions. I remember once
Speaker 2: we were in and we were studying something from the
Speaker 2: ron were read on Nisshim and doctor Professor Bernard Septimists class,
Speaker 2: and in the notes in the Filman edition he says,
Speaker 2: either I can't remember if he doesn't give the right explanation,
Speaker 2: or he says, I don't know what this means, and
Speaker 2: pressor Septimists says he'd understand this comment. I think it
Speaker 2: was I don't. He says, I don't know what the
Speaker 2: source is. What it means, he says, because Paraceptimist knew
Speaker 2: what it meant, so he said a few well placed
Speaker 2: questions he would have been able to solve that. So
Speaker 2: when he was pairing the addition of the ron, Okay,
Speaker 2: you could have asked sel Lieberman. You could have asked
Speaker 2: Professor Tushma. I mean, there are these people who are you,
Speaker 2: who like have everything at their fingertips in this area.
Speaker 2: So and by way, these people are still very helpful,
Speaker 2: not that I'm at there at their level, but some
Speaker 2: of you had to send me emails. Uh So I
Speaker 2: try to do my best to uh answer, at least
Speaker 2: in a couple of areas. I have my hands on
Speaker 2: lots of things, and that's it's all of It's all
Speaker 2: a joint effort what we can help each other. So
Speaker 2: what does it mean based in Mosh memvov Shin. That
Speaker 2: was my question, and UH in particular, this was used
Speaker 2: about the based in a Prague, Prague, the Irvan bl
Speaker 2: As we say, a great uh uh tourist center. Well,
Speaker 2: before I tell you what the memvov shin stands for, well,
Speaker 2: actually let me uh. Let's do that first and then
Speaker 2: I'll tell you why this is the significance. He explains
Speaker 2: to me that this is the basin in Prague, that
Speaker 2: the based Prague had a major based in the now Hudo.
Speaker 2: He talks about the history of what this is and
Speaker 2: how it's unclear what it meant. Everyone knew that the
Speaker 2: based in the Prague was the based in Moshe, but
Speaker 2: even sheer Rashomoud Rappaport, who was the off based in
Speaker 2: the based in Mosh, he didn't know what the words
Speaker 2: stood for. And people have given all the letters stood for,
Speaker 2: people have given all sorts of suggestions. It actually means Morishava,
Speaker 2: which seems to mean that the that everyone in the
Speaker 2: based in uh is equal. But it's the based in
Speaker 2: a progue. But what is this based in a progue?
Speaker 2: And this is what's so important significant. This was an
Speaker 2: appeals court in Prague. You had different a couple of
Speaker 2: different let's say abou Day did, and then you had
Speaker 2: the based in Mosh was an appeals court. This is
Speaker 2: quite significant because if you look in the Gamara, you
Speaker 2: don't have any example of an appeals court. In fact,
Speaker 2: the Gamara has an expression that one based in after
Speaker 2: another basin can't challenge it, you can't second guess it.
Speaker 2: So for example, if you decide to go to the
Speaker 2: rb RCA based in and the RCA based in rules
Speaker 2: against you, you can't then go to the Agudasar bunning
Speaker 2: and say uh, you know, uh over look over this case.
Speaker 2: And when the chief Rabbinate of their Strow was organized
Speaker 2: by the British, there always was as hard at chief
Speaker 2: Rabbi you called it. But when rough Cook was there
Speaker 2: was made the chief Rabbi and the British wanted to
Speaker 2: create the whole system. They insisted on an appeals court
Speaker 2: because you can't have any modern system of law without
Speaker 2: an appeals court. And they did have it. It is
Speaker 2: an appeals court based in Agodol in Jerusalem. The official
Speaker 2: name is based in a good Ol iro rine. It's
Speaker 2: an appeals court. And you had people in the Hare
Speaker 2: de Des where Schmowash Gnazi comes from who said that, no,
Speaker 2: you can't have this. There's no source for this. This
Speaker 2: is taken from secular law. It's wrong, it's not total
Speaker 2: and yet it's totally false. Again, it's done as he
Speaker 2: have told him about this, because you we have had
Speaker 2: appeals courts. We had appeals courts in Spain, you had
Speaker 2: in Portugal, you had in Salonica, you had in Jerusalem,
Speaker 2: you had it in Moravia, and you had it in Prague.
Speaker 2: So what about this idea that the based in and
Speaker 2: a based in you can't have appeals court. What does
Speaker 2: that mean? Well, there's all sorts of explanations as to
Speaker 2: what it means. Robdehovski from the based in Agodo has
Speaker 2: an article about this, others having articles about this. All
Speaker 2: it means is that, as I said, if you go
Speaker 2: to the RCAA based and you don't like it, then
Speaker 2: you can't go to another basin. But if you have
Speaker 2: an entire system where you have a court, and then
Speaker 2: it's understood that when you go to the court there's
Speaker 2: also a higher court, then there's no problem because when
Speaker 2: you go to the lower court you're agreeing implicitly that
Speaker 2: either party. If there's a problem. They could take it
Speaker 2: to the appeals court and the Godoli Kadola yastro, every
Speaker 2: great towers scholar other than like in the super higher
Speaker 2: ad world do yo say for for Yoshiv you go
Speaker 2: down the list. The greatest tourist scholars are Jolti. They
Speaker 2: were all on the base on the Godo Jerusalem, which
Speaker 2: is the appeals court. But this isn't something new this
Speaker 2: and then then the most famous one is as I said,
Speaker 2: in Prague. But if you look at simh Hasof the
Speaker 2: great Simhasof's book on bday Din butte didn'tasy there am
Speaker 2: something like that. He has the whole chapter there giving
Speaker 2: all the evidence for all the different appeals courts that
Speaker 2: we've had. It seems the earliest are in Spain, and
Speaker 2: also we have it in Portugal. So that so that
Speaker 2: you have the micro and the macro. The micro of
Speaker 2: the question is the based in most that's just the
Speaker 2: technical term that's used, which I didn't know. Bear it
Speaker 2: in mind if you ever come across it now for
Speaker 2: the based in a Prague. What makes it so significant
Speaker 2: is that it's an appeals court. And that's so for example,
Speaker 2: the note to be juda or all that it would
Speaker 2: be any mentions it instantly, and in fact the note
Speaker 2: of who to in one place he even writes in
Speaker 2: Germany goes appellantin appeals for Latin. I'm not sure Latin.
Speaker 2: I guess so that that was the highest court. And
Speaker 2: if you ever create a court system, you can have
Speaker 2: an appeals court. Now what do you do today if
Speaker 2: you go to the RCA basin and you think it's
Speaker 2: a mistake. I don't think you have any You have
Speaker 2: no choice because there is no appeal system, and you
Speaker 2: can't then just decide to go to a basin. That's
Speaker 2: what the gamora is speaking about. When it's is bastin
Speaker 2: after another basin doesn't challenge it. But so I guess
Speaker 2: you're out of luck. If you know the famous I
Speaker 2: think it was Bennetts that as follows he said about
Speaker 2: but day did It's interesting, Uh, he said, I if
Speaker 2: you would go to the rabbi. He's trying to understand
Speaker 2: something when you when people come out of a basin,
Speaker 2: two people are arguing over a case, and the one
Speaker 2: side that loses they come out and they get very
Speaker 2: angry and they curse the day on you. And he
Speaker 2: asked the question what's going on here when they if
Speaker 2: you bring let's say a chicken or even something much
Speaker 2: more expensive to the rabbi, and the rabbi examines it
Speaker 2: and you can't find a way to permit it. So
Speaker 2: he tells you, you know what, you can't use this,
Speaker 2: and you end up losing a lot of money. People,
Speaker 2: he said, those days, they accept haw haja. They don't
Speaker 2: curson the rabbi out. They understand. That's the aha. So
Speaker 2: why is it Remotorai Bennett's He was the chief rabbi
Speaker 2: of Nicholsburg. He was rabby Nicholsburg. He says, why he
Speaker 2: isn't when people have a case in the basin and
Speaker 2: the basement rules against them, that they end up cursing
Speaker 2: the basin and get so angry and everything, he says.
Speaker 2: He says, it's because they're not upset that they lost.
Speaker 2: All the time they go to the rabbis and they
Speaker 2: lose money because based on all decisions in this case,
Speaker 2: they're really upset, but the other guy won. That's why
Speaker 2: they're cursing the rabbis out because they favored the other person.
Speaker 2: And so if you go to the RCAA basin, you lose,
Speaker 2: you know, you can only curse them out because you
Speaker 2: can't go to the appeals court. You can't go you
Speaker 2: can't take it higher. Now, the function of the appeals court,
Speaker 2: it's it's supposed to be if there's issues that weren't raised.
Speaker 2: I think in Israel, though, it seems to be more
Speaker 2: of a you don't really need to show that to you.
Speaker 2: You don't need to show b has a peace on
Speaker 2: that where he doesn't understand how cases can be brought
Speaker 2: to the appeals court in Israel just based on the
Speaker 2: fact that maybe the other the appeals court will decide
Speaker 2: a lot of differently, because we you know, outside of Israel,
Speaker 2: you think of an appeals court if there's a problem
Speaker 2: that you know, maybe it wasn't determined correctly, or there's
Speaker 2: other issues of law. But in Israel, seems to be
Speaker 2: standard that if you don't like the decision, you can
Speaker 2: just go to the higher court and they can overrule
Speaker 2: it based upon their own sheets up. But that's that's
Speaker 2: the appeals court. That's number one twenty four, one twenty five.
Speaker 2: In his letter he cites a number of examples, and
Speaker 2: one twenty four is another letter to Rabbi Ashkenazi, and
Speaker 2: this takes us back to nineteen ninety one, A long
Speaker 2: time ago. I was writing an article, one of my
Speaker 2: first Scarly articles, not the first one. The first one
Speaker 2: is also going to We're going to see soon, on
Speaker 2: the issue of suicide and the world to come, that's
Speaker 2: what it was called. Was publishing the AJS Review. And
Speaker 2: I started collecting all these sources because I found something
Speaker 2: interesting that the concept which many people have heard of,
Speaker 2: that a suicide has no share in the world to come,
Speaker 2: which you find very common in the acronym. You don't
Speaker 2: find it anywhere in the Gamara, you don't find it
Speaker 2: in the show. So I wanted to explore where does
Speaker 2: this idea come from, that a suicide has no share
Speaker 2: in the world to come? And I had collected a
Speaker 2: number of sources on my own. I've seen discussions of it,
Speaker 2: but I wrote too. I just in case I overlooked things.
Speaker 2: I wrote to Rabi Ashkenazi just a question, you know,
Speaker 2: a short question on a postcard. He sends me back
Speaker 2: a very long letter. This is before the Internet, before
Speaker 2: all these databases, and he cites all these sources beginning relevant,
Speaker 2: beginning with Josephus and then Yo see Pone R see
Speaker 2: poem is not Josephis the Khalilo will did him know that?
Speaker 2: It's Arabic text going through a Bachya radac right for
Speaker 2: doc doesn't say you have no share in the world
Speaker 2: to come. It just says you're punished in the world
Speaker 2: to come. But going on the Zore is interesting because
Speaker 2: the zor says shim show doesn't have a share in
Speaker 2: the world to come because he says, musa pushting Uh
Speaker 2: let me am I die with the push teams. So
Speaker 2: is that uh, maybe that's an example of I didn't
Speaker 2: cite this in my article. There are but in numerous
Speaker 2: other sources. Uh, with all these things but both different
Speaker 2: directions of Uh. The last one he cites is from
Speaker 2: Yoshashah and this nothing sin that he goes shig is
Speaker 2: everyone has this idea that you know, there's no share
Speaker 2: in the world to come. So that's just the the
Speaker 2: various sources I Uh, you can see in my article.
Speaker 2: Uh he called attention to one thing in particular that
Speaker 2: I cite.
Speaker 1: Uh.
Speaker 2: I'm not sure what the zoor means would be strange
Speaker 2: if the it could be. I think probably what the
Speaker 2: or means there is that that shim Shun didn't have faith,
Speaker 2: that's why, and he decided to kill himself when you
Speaker 2: shouldn't have not not that per se the idea of
Speaker 2: a suicide, because we have all these other examples where
Speaker 2: they say, on the contrary is suicide you're you can
Speaker 2: pray for a suicide. A suicide does have the world
Speaker 2: to come. So I don't know. When I do my
Speaker 2: collected essays one day and I put them all together,
Speaker 2: I'll revisit these passages. Some people say explicitly a suicide
Speaker 2: has the world to come, sharing the world to come.
Speaker 2: But there's nothing like this explicitly, at least in the Gamara.
Speaker 2: So that's raby Ashkenazi's and you'll see in the new volume,
Speaker 2: the three volumes. That's what everyone's doing. Everyone's writing to
Speaker 2: him asking him, do you know this? Do you know
Speaker 2: that these sorts of people who know everything in their head,
Speaker 2: they're less valuable today than they used to, but they're
Speaker 2: still I mean you still you're never gonna find everything,
Speaker 2: even if you have access all these uh these great databases.
Speaker 2: Biko is not as valuable as it used to be
Speaker 2: because everyone can find sources. And so now is the
Speaker 2: question what you do with the sources, and what about
Speaker 2: sources that can't be located on oats Er Hachmo. And
Speaker 2: still there's a skill. It's not not a Hofma, but
Speaker 2: it's a skill to to searching on Oatser a Huffmo,
Speaker 2: but to make no mistake about it. So the bikios
Speaker 2: is not the same. So when you see some micro
Speaker 2: vood yos who has his hand on anything that's before
Speaker 2: you had Oatsera Hoffman and all these things. If you
Speaker 2: know how Oltzer Hoffmo works, you can see certain writers
Speaker 2: today and you know they're citing it from Ozer Hachma.
Speaker 2: You know that all the bikios comes from the computer.
Speaker 2: It's like what do they say? The the aga is out.
Speaker 2: They put it in and it pops out, the popping
Speaker 2: them thing and the information comes out. And sometimes you
Speaker 2: see they're citing from the incorrect sources because they're just
Speaker 2: citing it from them. They don't know what they're sighting there.
Speaker 2: I've seen some examples where they just cite from the
Speaker 2: title page, not realizing what's on the inside. It's a
Speaker 2: different author, but real the kiot, not o halba Kiot
Speaker 2: still has value. Now we've ended the section dealing with
Speaker 2: what I called Tiku and Soufrie and we're picking up
Speaker 2: with Simon Ray kufcuff Hey, page two fifty nine. And
Speaker 2: this brings us to my very first academic article. I
Speaker 2: was taking a class in college on the Jews of Spain.
Speaker 2: The first time I ever read Yitzak Behar's unbelievable works,
Speaker 2: The Jews of Christian Spain. But I don't know how
Speaker 2: I found out about this, but I started researching it
Speaker 2: and then I published it, The idea of the Harem
Speaker 2: on Spain. What is this idea of a from on Spain? Well,
Speaker 2: there is was a common belief that after the expulsion
Speaker 2: of Spain, the rabbi is declared a harm a ban
Speaker 2: on return to Spain. Their rabbies did say, you can't
Speaker 2: go back to Spain. But that's because any we have
Speaker 2: various tacanote in communities. Because when these Jews had left,
Speaker 2: they've gone also Portugal, they've gone to let's say, the
Speaker 2: Netherlands or Hamburg, or they were in England. What happened
Speaker 2: is that they were still doing business with Spain and
Speaker 2: they would return to Spain. And when they returned to Spain,
Speaker 2: they had to live as a Christian because they couldn't
Speaker 2: live openly as Jewish and they'd be executed. So obviously
Speaker 2: you couldn't allow people to go back. And there's all
Speaker 2: sorts of taco Note that if you do return to
Speaker 2: Spain for like a year, you can't have an alia.
Speaker 2: It was crazy to go back to Spain. I mean
Speaker 2: it was dangerous. You could be caught and killed, and
Speaker 2: there were people who were but people for money, you
Speaker 2: would go back. But there never was a favor a
Speaker 2: band on going back to Spain. But this became an
Speaker 2: issue because at the end of the nineteenth century Spain
Speaker 2: Jewish community in Spain had already it was existing already
Speaker 2: for a few decades and started growing. And then Jews
Speaker 2: who had to leave Germany for World War two, the
Speaker 2: Spain was an option, and so people started talking about Spain.
Speaker 2: Are you allowed to go to Spain? Is there a
Speaker 2: lot of prohibition? It's amazing that all the all the
Speaker 2: Godoli who've discussed this issue, so cooker, cook all the
Speaker 2: you go through the list, all the chief rebais and
Speaker 2: then more modern ones. Because of my letter, and then
Speaker 2: after the Holocaust, there was also discussion for the simple
Speaker 2: reason that there were those who wanted to declare a ban.
Speaker 2: He said, the rabbi should declare a ban on living
Speaker 2: in Germany. And they said, just like the rabbis declared
Speaker 2: a band, I'm living in Spain, they should declare a
Speaker 2: band I'm living in Germany. Ribilaak of Weinberg was even asked,
Speaker 2: should we have a harem on living in Germany? And
Speaker 2: he said, no, you can't make such a band. People
Speaker 2: need parnossa. There's reasons to go. Michaeul am Roth, the Komavaser,
Speaker 2: was asked about this and he discusses the harem in
Speaker 2: Spain and says there was no harem in Spain, and
Speaker 2: so that's why there was this on this. So I
Speaker 2: wrote an article. You can read about it in the
Speaker 2: journal cephar Rod. Sephar Rod is a journal. It's been
Speaker 2: appearing since the nineteen forties. I believe none in the thirties.
Speaker 2: I think it begins in the forties, which is a
Speaker 2: journal of Judaic scholarship by Spanish scholars. Most of it
Speaker 2: is in Spanish, some of it is in English. There
Speaker 2: was a chair from i think it's nineteen fifteen of
Speaker 2: Jewish Studies the University of Madrid. Avraham as Yahoo DA Avram.
Speaker 2: I think it's Shomo Huda, Yeahuda. He came from Jerusalem,
Speaker 2: a big scholar, Bible scholars, all sorts of interests. And
Speaker 2: he was in Spain and he was a. He had
Speaker 2: a chair there there a chair in Spain. He's a.
Speaker 2: He came from Jerusalem, and he had good relations with
Speaker 2: the Arabs. He was. I think he was Baghdaddy, I believe,
Speaker 2: for I'm not sure which community he was. But he
Speaker 2: thought that the Zionists messed everything up, that the Jews
Speaker 2: and the Arabs could have got along together. Chime Whitesman
Speaker 2: wrote a book, Trial and Error. Yahoo Dah wrote a
Speaker 2: reply doctor Whitesman's errors on Trial but Yahoo does. He
Speaker 2: wrote a book on Egyptology, trying to show that you
Speaker 2: can see from the Torah the recognition of Egyptian civilization,
Speaker 2: which means that it had to have been written in
Speaker 2: the Egyptian times, because you can't have a work written
Speaker 2: let's say a thousand years later that has you have
Speaker 2: all these Egyptian words in let's saying Schmos, Egyptian terms
Speaker 2: and names, pinahles for instance, Marario, all the lot of
Speaker 2: there's a lot of the Egyptian stuff. Now this has
Speaker 2: to preserve authentic memory, because otherwise, if you're writing it
Speaker 2: a thousand years later, you couldn't have this. H So
Speaker 2: Yahoo does book. I don't think check if it's on Google.
Speaker 2: He has a whole book on Egyptology and the Torah.
Speaker 2: But he wrote on many areas and he was in Spain. Incidentally,
Speaker 2: the expulsion order, the expulsion of the Jews of Spain
Speaker 2: was only officially lifted in December of nineteen sixty eight.
Speaker 2: Before that time, technically, and this is written in the
Speaker 2: Expulsion Order, which would see online Jews found in Spanish
Speaker 2: territory could be executed and so but jew started returning.
Speaker 2: It was there was I mean, it had become the
Speaker 2: secular country. It didn't matter anymore. But technically it was
Speaker 2: on the books till sixty eight. And it was only
Speaker 2: in nineteen eighty six that Spain establishes diplomatic relations with Israel.
Speaker 2: This is thirty eight years after the founding of the
Speaker 2: state and three years after the Socialist assumed power. During
Speaker 2: Franco's time, they didn't have relations Alo Franco. There's suspicion
Speaker 2: that he might have Franco's as the one on Syrian
Speaker 2: name s Fardaic name. He might have had some Jewish blood.
Speaker 2: It's not clear there were Jews that were saved during
Speaker 2: his time. It has dictator but h okay. So so
Speaker 2: my question was, though, you know, is there such a
Speaker 2: concept of Kiermont Spain? And I why I knew? I knew? Holfically,
Speaker 2: it's not relevant. Everyone who dealt with it shows no.
Speaker 2: Of course, there's no a heier Mont Spain. And vad
Speaker 2: Jose visited in nineteen seventy seven. There's no issue of
Speaker 2: visiting there, living there or anything. But I wanted to
Speaker 2: get more sources for my article, and I wanted to
Speaker 2: know what the current chiefrab I say. So I first
Speaker 2: wrote too, of Mordecai el Yahoo. This was in nineteen
Speaker 2: eighty seven, so we're talking a long time ago. And
Speaker 2: where's he? First I wrote to Mortefail Yahu. Here he is.
Speaker 2: The next person I wrote to, I'll just show you
Speaker 2: the picture. Now, that's for Vavom Shapiro, who was also
Speaker 2: Chief Rabba. He's there, he is with President Bush number one.
Speaker 2: That's my question. Is there a concept of a harem
Speaker 2: on Spain? And the first reply from Rabbi mor was
Speaker 2: that he says, I don't know anything. About it other
Speaker 2: than what he was the chief rabbi, not the one
Speaker 2: directly for him, the one before that. Also about daddy
Speaker 2: that he is. And he says that we don't have
Speaker 2: anything explicitly written in. He thinks that maybe there's a
Speaker 2: hint to it because the beats and most of Trani
Speaker 2: says that there's no Jews living in Aragon and we're
Speaker 2: sure none will come. And he says, well, this implies
Speaker 2: that they said that no one should return, which I
Speaker 2: did say, although it's not an official player, they did say,
Speaker 2: you know, you shouldn't go back there. But Morpa says,
Speaker 2: we don't have any real sources on it, and uh,
Speaker 2: obviously this doesn't apply if you visit there. We do
Speaker 2: trips to Spain. God will, we'll return our trips to Spain.
Speaker 2: Those are some of our favorite trips. Spain incidentally also
Speaker 2: includes Barcelona, which in medieval times that's not Sepharad in
Speaker 2: Barcelona where the Ramban is, that's Catalonia. That's Spain. Is
Speaker 2: is Castile and Aragon. Uh, all the way in the
Speaker 2: north there coast to France. They even speak a different
Speaker 2: language up there. If you remember, was it two years
Speaker 2: ago they had this revolt they wanted to. But today
Speaker 2: we regard it all as after the expulsion, because they
Speaker 2: were expelled from everywhere. Cepharad then included everywhere. And the
Speaker 2: Rambam he always, even though he's living in Egypt, he
Speaker 2: always regards himself as from Sparad. So that's from Morte,
Speaker 2: who from Shapiro through his secretary. He didn't write it
Speaker 2: personally like mor who his letter is personally and signed
Speaker 2: by him. It's just the chief Rabbi tells me to
Speaker 2: tell you that. Although it's explained in a number of
Speaker 2: books that dealt with Reyermont Spain, there's no source for this.
Speaker 2: But there was such a hyrom and look today there's
Speaker 2: a nice, big Jewish community in Spain with with Robunnim
Speaker 2: and just opened up last year, a year and a
Speaker 2: half ago. No, it's actually a year and a half.
Speaker 2: A yeah, a bad house in Girona. There's no Jews
Speaker 2: in Gerona. There are no Jews. Well, I take that back.
Speaker 2: You never know. It could be Israelis or something, but
Speaker 2: there there's no community in Gerona. But you're out of
Speaker 2: tourists and everyone goes to Gerona because there's a big
Speaker 2: museum there about the Hamandi's museum and uh, it's the
Speaker 2: center of Jewish mysticism. So for all the tourists who come,
Speaker 2: they walk by, they'll see, Uh, there's a cobad house
Speaker 2: that you go in and uh, and he says that
Speaker 2: there are Jews who live in like surrounding towns. A
Speaker 2: Jew here or Jew there. There's always araielis wherever you go,
Speaker 2: so like, uh, they'll have holiday services. But we had
Speaker 2: our we had our lunch there in the Kabbad house
Speaker 2: in Girona. But uh, you're all invited to come and
Speaker 2: I'll tell you something about Madrid and then I'll share
Speaker 2: it with you next way at in Madrid. Well, let
Speaker 2: me share it to you next week, because I don't
Speaker 2: want to get off topic. I'll make a note of
Speaker 2: it's something you can eat in Madrid that we can't
Speaker 2: eat in well, until recently you couldn't eat in America.
Speaker 2: So I'll get to that next week. I want to
Speaker 2: take you now to the next response, and this is
Speaker 2: Kuskoff Zion. We're moving, we're getting along. We shall finish
Speaker 2: one day, page two sixty, and it's to this Rabbi
Speaker 2: new figure you are looking at Rabbi Chaim David Hav
Speaker 2: hall Av Storry, the chief Rabbi of Tel Aviv. Before
Speaker 2: that is our coll using mishow. He's the author of
Speaker 2: many works, most famously I don't know how many volumes
Speaker 2: you have to check. It's called say, well, these are
Speaker 2: responds to the hero. But they were like simple well
Speaker 2: in simple language, without going into much many capouli, but
Speaker 2: maybe they were quite popular. He also wrote volume called
Speaker 2: mahim Raim. She wrote he wrote like sorts uh. And
Speaker 2: he was an important person in the public, uh, in
Speaker 2: religious public. He was a mazrachi person, fascinating figure. He
Speaker 2: is the subject of a biography actually uh this work
Speaker 2: by uh father and son Teine or by Mark Angel
Speaker 2: Raby him Angel Rajaim w Hayve gentle scholar and courageous thinker.
Speaker 2: As it says here in the description, he served as
Speaker 2: Sarfi chi tel Aviv, influenced by the profound and compassionate
Speaker 2: teachings of his mentor of Vincio Ziel Rabby Alevi represented
Speaker 2: the best in the Sparta tradition of Judeo Spanish sharadim.
Speaker 2: So what does that mean? Represented the best in the
Speaker 2: Spanish tradition well as opposed to the worst. You know
Speaker 2: what I mean by the best is that he represented
Speaker 2: the old Spartic mentality of tolerance, of openness to UH,
Speaker 2: secular knowledge, to a wide ranging curriculum, to the poetry
Speaker 2: of Spain, to pashut to UH, to the various commentators,
Speaker 2: to the Jewish thinkers, the Jewish philosophers, and also kaba,
Speaker 2: But not Kabala in the sense of magic and uh.
Speaker 2: You know these guys who go around who can read
Speaker 2: your palm and give you a brough if you pay them. No, No,
Speaker 2: Kabbala as a Jewish theosophy, as a as a as
Speaker 2: a repository of Jewish wisdom and moderation of a clam av.
Speaker 2: That's a theme in the book of the Spartan Rabbi
Speaker 2: of old, who the entire community was he went to him.
Speaker 2: Not everyone was so observant, but the rabbi understood that
Speaker 2: he's responsible for everyone in the community. So he was
Speaker 2: able to reach out and love to all members of
Speaker 2: the community, no matter what their level of religiosity. The opposite,
Speaker 2: I guess you could say, of connot so for by
Speaker 2: Mark Angel if you know his own philosophy. Obviously, Rabbi
Speaker 2: l Av would be someone that he would lock up
Speaker 2: to and would be the model of Judaism that he
Speaker 2: would advocate, and that's indeed why they wrote the book.
Speaker 2: My question to a clim Wlav was as follows, and
Speaker 2: this goes back to nineteen eighty nine. We were just
Speaker 2: talking before about what is said about Leah she went
Speaker 2: out dressed like a Harlot. Well, that's not. In the Hummish.
Speaker 2: You can find all sorts of examples, most famous. I
Speaker 2: think most people know this because you learn it early
Speaker 2: on when you're a kid in school. It says Noah
Speaker 2: was it sounded for his generation?
Speaker 1: So what does that mean?
Speaker 2: Gamara says that it's right on Rashi as well. What
Speaker 2: does it mean? Some say that only in his generation
Speaker 2: he was at sadig. If he lived in another generation, uh,
Speaker 2: you know, his generation was so bad that any one
Speaker 2: who's had it halfway decent, is it sadig. He lived
Speaker 2: in another generation, he wouldn't be any big deal. And
Speaker 2: the other posing opinion is that no, he was at
Speaker 2: soadig his generation, but had he lived in the generation
Speaker 2: of Avraham, then he would have been needing a greater
Speaker 2: at sadi because he would have been raised by his generation.
Speaker 2: But how can you say that he says he's a sadig. Say,
Speaker 2: he's really not such a sady. It's only because of
Speaker 2: his generation. A couple of weeks ago we had the
Speaker 2: partially he says, your safe went in to do his work.
Speaker 2: He just drink of shot. He went in to do
Speaker 2: his work. But if you look one of the interpretations
Speaker 2: as he went in to go sin with Multiphar as
Speaker 2: a wife, and you can find over and over again
Speaker 2: where Hazau read things in a negative way that if
Speaker 2: you look at the shot, Hey, if you look at
Speaker 2: the shot bill them, Bilgm doesn't look so bad. And
Speaker 2: what does Bilham do that's so bad? Uh? He says
Speaker 2: these wonderful things about the Jews.
Speaker 1: Uh.
Speaker 2: When the people come to him, he says yes to
Speaker 2: he can't go with them to uh to ball up.
Speaker 2: He has to you know, sleep on it. And uh.
Speaker 2: Even a sub for that matter, if you just read
Speaker 2: the shock, a sub doesn't come out looking so bad. Uh.
Speaker 2: Although a sub is different because as I've already said before,
Speaker 2: I think some of the midrosin that make aluff looks
Speaker 2: so bad and not necessarily speak on asam, but I
Speaker 2: really like uh, asov is a representative Eddon for Rome
Speaker 2: or leader Christian Empire, or maybe even as David Eistrom
Speaker 2: wronging us a few weeks ago, did he David? Or
Speaker 2: maybe in responsible David said even for Jesus. It could
Speaker 2: be that sometimes Billum's mentioned it. Really he's a stand
Speaker 2: in for Jesus. But we have plenty of examples. And
Speaker 2: is the the the makoshiits eight seem the one who
Speaker 2: goes out and gathers on the shaves. So uh is
Speaker 2: that soft clood? So someone says soft cloud in the
Speaker 2: in their abbies and the response says, well, so the
Speaker 2: tower didn't say this, So if you're right, it's Lushi
Speaker 2: and horror. If you're wrong, it's mostly shameless. So my question,
Speaker 2: torb Halve, was how do the sages offer these interpretations?
Speaker 2: Because if the Tora doesn't tell us this, why is
Speaker 2: this not u it's a Lushian horror? I said, Russian horror,
Speaker 2: But I mean technically Rushian horra doesn't apply according to many,
Speaker 2: at least if someone's not alive. But it's it's defaming
Speaker 2: someone's character. It's another problem. It's not technically Rushian horror.
Speaker 2: How can you speak bad say bad things about it, said,
Speaker 2: Tora doesn't mention it, even if you think it's true.
Speaker 2: How do you have the right How did the sages
Speaker 2: of old have the right or feel like it was
Speaker 2: important to offer these interpretations which make Lea, for instance,
Speaker 2: look bad. Isn't this wrong? I was asking, I mean,
Speaker 2: not that I'm criticizing Hasa. I want to know, how
Speaker 2: does this work? What's going on here? And he replies
Speaker 2: to me as fobbles that every everything we see in
Speaker 2: the interpretations of the sages that refers to Camora mid rush.
Speaker 2: And I would say, even I guess you get to
Speaker 2: uh uh rashow name because occasionally the reshowname even or
Speaker 2: for interpretations like this, he says, this is a meetshal Tora.
Speaker 2: This is part of the Torah. And he says that
Speaker 2: Tono wished, according to this understanding, that too wished that
Speaker 2: we would know that which the rabbis explained. In other words,
Speaker 2: when the rabbis are explaining it, and it's not that
Speaker 2: you have Tora and then you have their giving their
Speaker 2: interpretation which makes someone look bad. No, no, it's this
Speaker 2: is part of Tora. The Tora wishes us to have
Speaker 2: these understandings. So why, Well, you can give all sorts
Speaker 2: of reasons, because then we can understand why is Ui
Speaker 2: is and we can understand why yak Over responded that way,
Speaker 2: and we can explain all sorts of reasons why it's
Speaker 2: important for us to know this information. And of course
Speaker 2: you have to explain why did the tora tell us,
Speaker 2: and that you can also give explanations of why the tora.
Speaker 2: There's all sorts of ways you can understand why the
Speaker 2: Torah didn't. It could be it's just a sometimes I
Speaker 2: think the reason is because it's not meant for everyone.
Speaker 2: Getting back to this old issue, remember the story of
Speaker 2: it says that they wouldn't well, they wouldn't read certain things. Well,
Speaker 2: I don't want to get into Nashia. It could be
Speaker 2: that certain explanations maybe not everyone's supposed to know. I
Speaker 2: don't know. You can come with those sorts of reasons.
Speaker 2: And he says, regarding what I said about Noah, was
Speaker 2: it sadik in his generation? He's saying that that from
Speaker 2: the interpretation of the person who says it means he's
Speaker 2: only it's sodik in his generation. This is the Tora saying,
Speaker 2: it's not like you have the torah and then you
Speaker 2: have an interpretation separately. No, this is what the tora's saying.
Speaker 2: So by explaining it this way, you are revealing what
Speaker 2: the torah wants you to know. So it's the question
Speaker 2: which I asked, well, how is this? You know this
Speaker 2: is revealing something extra that maybe wouldn't be better that
Speaker 2: we wouldn't reveal this. The answer is no, because the
Speaker 2: Tora dafka wants us to know this, And then of
Speaker 2: course we just need to playing well, then why why
Speaker 2: is the tar written in a cryptic way? But that
Speaker 2: you can ask about everything is about that. Everything we have.
Speaker 2: There's a reason why certain things are written explicitly and
Speaker 2: other things are only to be derived. I always assume
Speaker 2: that matters like this, the ikar is one and the
Speaker 2: the other is like a told. It's not necessary. It's
Speaker 2: not necessary to know whether it's noh was it soadi
Speaker 2: can only in his generation or an ad generation. Tara
Speaker 2: says it is a Sadi, so you can assume he's
Speaker 2: a Sadiq whenever he was. You don't need to know
Speaker 2: that it's not it's not an e car. It's not
Speaker 2: essential to know that. But the tara is telling you.
Speaker 2: According to that interpretation that this is what it is.
Speaker 2: So if you're able to learn and you know, go
Speaker 2: beyond the simple meaning, then you'll be initiated into that.
Speaker 2: And then he says that the it's not Russian, Horra,
Speaker 2: and he says, just this is no different that like
Speaker 2: the Toa writes about other people like love them as
Speaker 2: all the way. As I said, he's much worse own
Speaker 2: love one. Love One's not a good character. Why is
Speaker 2: it right about love on? Of course I don't think
Speaker 2: it's such a good answer, because love on love One's
Speaker 2: are Russian, so of course you can write question her
Speaker 2: say bad things about love on and asaf Also, I
Speaker 2: was Dafa speaking about people like Noah who are not
Speaker 2: portrayed that way, but have I how A he sees
Speaker 2: it is the same. He says that the Tara tells
Speaker 2: us these things, either explicitly or giving it in a
Speaker 2: way that you're supposed to see it. And since the
Speaker 2: tar is saying it, uh, this isn't something separate, you
Speaker 2: can't ask why was it done? Although I mentioned in
Speaker 2: the case of the of Tough they do mention, but
Speaker 2: that's the stages asking that. And it says they tell
Speaker 2: the story of the ego and the spies, the spies,
Speaker 2: that's that's saying a bad thing. You could say, why
Speaker 2: is the terre tell us about the spies? It makes
Speaker 2: them look bad. The answer is to the tur wants
Speaker 2: us to know certain truths, And he says, yeah, this
Speaker 2: is the explanation. Otherwise you can't tell anything of her.
Speaker 2: And he says it's and for the bad people, it's
Speaker 2: a midsto to explain the bad things they did. And
Speaker 2: of course you look in the stages. They don't just
Speaker 2: say about Torra figures, that say about other figures. And
Speaker 2: throughout history this is a it's attention, which I don't
Speaker 2: know what the answer is, because on the one hand,
Speaker 2: you're not supposed to say bad things. On the other hand,
Speaker 2: we know you're supposed to expose the hypocrites. And if
Speaker 2: someone who we think is a pious person did something bad,
Speaker 2: we're supposed to let people know about it. So at
Speaker 2: the end of the day, it seems that there's confusion
Speaker 2: as to how far you're supposed to take this. Look.
Speaker 2: If you're writing a work of history, of course you're
Speaker 2: supposed to write what happened. And if one rabbi did
Speaker 2: a terrible thing to another rabbi. You don't have to
Speaker 2: write it. They write it themselves, the other rabbis. So
Speaker 2: the assumption seems to be that something done publicly, that
Speaker 2: it's important for people to know that it's okay to
Speaker 2: mention it. And I think the stories that we saw,
Speaker 2: the shocking stories about the rabbis criticizing other rabbis, is
Speaker 2: because the other rabbi is supposed to see this and
Speaker 2: learn from this. The rev beat the robach he asks about,
Speaker 2: he has a response and which he wants to know
Speaker 2: about some of these stories that don't that you know.
Speaker 2: It talks about certain rabbis were given sexual temptations, and
Speaker 2: why would you tell a story like this. There's a
Speaker 2: famous story, I mean, travel very far is Sitsus saved
Speaker 2: him from sinning, and the rabbach Jesus has actually a
Speaker 2: praise that you see that they were today. We wouldn't
Speaker 2: regard it as a praise. If anyone told a story
Speaker 2: like this that a great guddle traveled far to the
Speaker 2: prostitute and only at the last minute was we wouldn't
Speaker 2: think that that's praise. But the Rabach thinks this has
Speaker 2: praised these stories because it shows that even the greatest people,
Speaker 2: they were able to overcome their inclinations. Relical Staying somewhere
Speaker 2: writes he actually appreciates that approach because he says that
Speaker 2: if you look at the godol in literature we have,
Speaker 2: you have nothing like Augustine's confessions. Augustine wrote a work,
Speaker 2: an all of biographical work, and which you spoke about
Speaker 2: how as a youth, what a sinner he was today
Speaker 2: you can never have that because if you have a
Speaker 2: Baltshuvo becomes a great tois sage, he'll never want to
Speaker 2: reveal how he was in his youth, and no one
Speaker 2: would ever write about. In fact, they cover it up.
Speaker 2: Rabbi Wolby, for instance, the famous Rabbi Wolby is a
Speaker 2: book comes from a completely you've show me a great
Speaker 2: muster figure. But he came from a completely irreligious family.
Speaker 2: And yet if you read the Karadia newspapers after he
Speaker 2: passed away, to make him seem like he was a
Speaker 2: toroisage from his youth, and this and that he came
Speaker 2: his father was an atheistic, a pro atheist, I say,
Speaker 2: committed irreligious, certainly professor in Berlin. He came from an
Speaker 2: irreligious background entirely. And after This appeared one of the habituaries,
Speaker 2: I think it was in a Jewish tribune in London.
Speaker 2: Someone wrote a piece and saying, why can't you tell
Speaker 2: the truth. This is a great mila for him that
Speaker 2: he grew up in this non religious home and he
Speaker 2: was able to become religious. But in that world they
Speaker 2: won't want to say this or about reversing rights. That
Speaker 2: we don't have anything like Augustine's confessions. And he thinks
Speaker 2: that's a problem because look, we have Rebbiapiva, we have
Speaker 2: what Raci Luckish the Kamara tells us about these people.
Speaker 2: So it shows that if you're if you're eight, you
Speaker 2: shouldn't be ashamed of your past. Don't be ashamed of
Speaker 2: ras Scheinberger. We're never ashamed of the fact that they
Speaker 2: could tell you all the baseball players in the nineteen
Speaker 2: forties and fifties. Then they moved beyond that, but they
Speaker 2: weren't ashamed by it. And I yet, I know a
Speaker 2: certain rabbi who may believe in public and he comes
Speaker 2: from that he didn't know who the who the Yankees were.
Speaker 2: Literally may believe he didn't know who the Yankees were.
Speaker 2: And this is someone who came from a non religious background,
Speaker 2: believe it or not. But I mean he felt like
Speaker 2: you literally had to make believes and didn't know who
Speaker 2: the Yankees were that they were said their baseball team
Speaker 2: or something. We don't need to make believe with that stuff.
Speaker 2: Oh it's already nine thirty three. Let me take the
Speaker 2: questions and comments. Thank you, Mel, as always, Mel, You're
Speaker 2: not a yucky but I appreciate it. Burk says. Congregacial
Speaker 2: singing is the way I recall the expression, rather than
Speaker 2: communal singing. Right, congregational, communal, they're all the same. This
Speaker 2: is really an American thing. The Young Israel movement. It
Speaker 2: used to be. And listen to the hasen and whenever
Speaker 2: I need to know shoals that have the hosen my senses.
Speaker 2: You're not supposed to do anything. You're supposed to sit
Speaker 2: and listen to the hasen. But the the way we
Speaker 2: have it today where we sing, you go to siwash
Speaker 2: min yuni, even for Dodi who sings it to the
Speaker 2: hasinal sing it. Then you mumble, I guess between sections
Speaker 2: between each little section there you take the tar out
Speaker 2: of the ark. You don't say they. So this is
Speaker 2: a this is important, and this is an American thing.
Speaker 2: It's not really traditional, but a lot of things in
Speaker 2: Europe they didn't do it, but today we do it.
Speaker 2: That explains, incidentally, why there's been a backlash in one
Speaker 2: area against this all of us here. I think we
Speaker 2: used to be with my age and older. We grew
Speaker 2: up in hallow singing. Remember we used to sing oh
Speaker 2: do we would sing it all together. Although really you're
Speaker 2: supposed there are shohan sort of like as I recall,
Speaker 2: justify is that? But you're really it's supposed to be
Speaker 2: It's supposed to be responsive. That's one of the achievements
Speaker 2: of art school, the arts girl sitter. I remember how
Speaker 2: it took a while, but now if you start singing
Speaker 2: yom are now with the haas and someone will shush you.
Speaker 2: And really arts Girl's right, it's supposed to be responsive.
Speaker 2: But because we became a community where we sing together,
Speaker 2: and if you look for example on Russia, Shana young Kipper,
Speaker 2: the master will tell you responsive. Again, we sing it all.
Speaker 2: We don't do it responsive, So I don't know really
Speaker 2: if there's any difference. We do a lot of things
Speaker 2: where they tell you responsive, but the congregational singing is
Speaker 2: vital in the modern orthodox seegoos. You need that, so
Speaker 2: Zana says, I don't get it. Learning to lane is
Speaker 2: a valuable skill. How would all the backyard and function
Speaker 2: without multiple people who can lane? Well, you're always going
Speaker 2: to have people who can laying. The question is does
Speaker 2: every kid need to lane? My friend wrote to me.
Speaker 2: I asked her about this just today. My friend in
Speaker 2: Lakewood who his son did learn to lane. He says
Speaker 2: he gave the reason as to why. He says that
Speaker 2: in Yeshimas they don't allow young boys to lane. They
Speaker 2: they have an issue with the fact that many boys
Speaker 2: don't lank correctly, or laying by heart, or or laying
Speaker 2: it by heart in or it's not reading it. You're
Speaker 2: always gonna have people who can lane. There's always generally
Speaker 2: you have someone who can laye. The question is does
Speaker 2: every kid need to lane? And often they don't do
Speaker 2: very well. Sometimes they make a lot of mistakes. Orbanovich,
Speaker 2: he said that you don't need to correct the bar
Speaker 2: Mitza boy because it's embarrassing to him and the busha
Speaker 2: the embarrassment to him is worse because there she says
Speaker 2: that you can doesn't have to be perfect laning. So
Speaker 2: he thought that for a bar mitza boy, because there
Speaker 2: are sometimes you have the bar mitzvo. He makes a
Speaker 2: lot of mistakes. So Susanna says, Theeminnite minha is Delaine
Speaker 2: or Eliah when you're called up, Well, that used to
Speaker 2: be everyone used to do that. The Yemenites will lane
Speaker 2: before they're thirteen. They can lane at seven, eight years old.
Speaker 2: They used to. So today you're saying they still You
Speaker 2: can lame if if you know it. I've told the
Speaker 2: story a number of times. Well I did it a
Speaker 2: couple of weeks ago, more than a couple of weeks
Speaker 2: of bray sheets, because that's my son's bar Mitsa parsha,
Speaker 2: and I told it to him. So they called me
Speaker 2: up for the master. So I said, I can lame
Speaker 2: the landing the after also, But I told the story
Speaker 2: a number of times and I still regret it. And
Speaker 2: since we have people from looking outen from Boston, this
Speaker 2: happened at Kadima turismosals, so you could tell them once.
Speaker 2: I was there for shaba Is visiting and they it
Speaker 2: was Partia Zahler and they gave me Partias. I was
Speaker 2: doing the hot. They gave me the master, and I
Speaker 2: told them that I could laan it and I laned it,
Speaker 2: and I laned it perfectly. And how did I do that?
Speaker 2: Because that's my Partia's parsias pisadsing, so I know h
Speaker 2: parsha zaher. But later I felt guilty about this because
Speaker 2: they're probably think later that I'm like some expert I
Speaker 2: know if I can just call me up out of
Speaker 2: the blue. I didn't know I was getting moster and
Speaker 2: all of a sudden I can say I can lay it.
Speaker 2: They think I know every single tower aportion, which isn't true.
Speaker 2: All I know is say and a few reshowns that
Speaker 2: I've laned in my son's partio was so I felt
Speaker 2: that afterwards that that was I didn't think of it
Speaker 2: till later, but I gave the wrong impression that I'm
Speaker 2: some Germany reader here who just laying. We all know
Speaker 2: people who could lay in the hotel ra. My neighbor
Speaker 2: growing up was the older man that my friend's grandfather
Speaker 2: would lain every week. He knew the entire tower by heart.
Speaker 2: But that's not me work, says Middress says Yako was
Speaker 2: eighty four when he married. Yes, and some there's a
Speaker 2: middress that speaks about les twenty two. But there's another
Speaker 2: source that speaks of ruffle as I think sorry as
Speaker 2: thirteen or fourteen. Uh, I'll get back to drunk you'll see.
Speaker 2: I'll show you next week toookim. I'll show you the
Speaker 2: sixth to dus z a caneam, and I'll show you
Speaker 2: the four no. And I'll show you an unbelievable parallel,
Speaker 2: which I think will you'll find fascinating. That one says
Speaker 2: in the story, Lean and Ruchel are portrayed negatively by
Speaker 2: the mid Rush. I don't remember Rocco, So okay, we'll
Speaker 2: get the bar save the drunkenness next week, and wait
Speaker 2: till you see what I say. Howard says he dobvined
Speaker 2: in Moroccan family Minion, and he received in Alia, and
Speaker 2: they could not understand why they didn't want to lame
Speaker 2: the portion of the iliya I received. Well, they were
Speaker 2: then pretty learned, because I'm in Moroccan shoals. When we
Speaker 2: go to Morocco and they're the people the average person
Speaker 2: doesn't know how to lane, but if you know how
Speaker 2: to lane, certainly you should lay. When we were in
Speaker 2: Morocco in January one year ago, they gave me an Aliya,
Speaker 2: and he asked me, do I want to lay in it?
Speaker 2: And I said no, but I didn't know the landing.
Speaker 2: What am I supposed to do?
Speaker 3: But Mark, if I can say the trip when we
Speaker 3: went to Morocco the summer before, when you stayed in
Speaker 3: the hotel and event we went to the shool, so
Speaker 3: that was in Israel. They were like a parsha ahead.
Speaker 3: You remember that whole thing. So they had a whole discussion.
Speaker 3: They said, okay, they're going to do also bublock, I
Speaker 3: think they did, and then they cleffed on the table
Speaker 3: and they just called the guy they pointed to one
Speaker 3: of the Moroccan people. He just came up like out
Speaker 3: of the blue and he just laying the entire partia
Speaker 3: without alias nothing. So h even now in Morocco, the
Speaker 3: people know these some of them know how to laying
Speaker 3: without warning.
Speaker 2: If and that's about it. That's in Marrakesh, not in Casaboncasrakesh.
Speaker 2: Of course, if you, if you grow up, but doing
Speaker 2: the old Startic way where you do each partia with
Speaker 2: the meme, then it'll be uh much easier for you.
Speaker 2: Someone asked me why my articles are not in academia.
Speaker 2: I haven't yet got a chance to do it. Uh
Speaker 2: Barry says there was a Jewish medical ethics and debate
Speaker 2: in the Lea. Lelo was the journal that was published
Speaker 2: by Jews College, like the English to English Tower Journal
Speaker 2: in England between Fred Rosner and Reve Jakobovitz about speaking
Speaker 2: at this conference, where doctor Jacobovitz cited to the connote
Speaker 2: of Hanover Germany that have someone returned to Spain, he
Speaker 2: could not receive in Alia for a year, I'm very nice,
Speaker 2: so he did not want to speak in Germany. And
Speaker 2: for one day when Jacob spoke, conference moved outside Germany.
Speaker 2: That's actually mentioned this not about the Hunover, but in
Speaker 2: his discussions with Michael Shashar he mentions that he didn't
Speaker 2: want to go into Germany, and I believe it mentions
Speaker 2: that about the conference moving outside Germany. But today Germany
Speaker 2: is is it's the only community in Europe where Judaism
Speaker 2: Jewish population is growing. It's a there's Yeshiva's there and
Speaker 2: there's communities. So but he in Chakova Getz himself, I
Speaker 2: mean he comes from Germany, his family, his father was
Speaker 2: a die in there. It was much more I guess
Speaker 2: personal and close to him not to go there. I mean,
Speaker 2: he didn't tell other people not to go there. There's
Speaker 2: Jews living there. I understand that people don't want to go.
Speaker 2: And we haven't had a Germany trip since the first two,
Speaker 2: but we would like to have another one because, as
Speaker 2: I've said before, if you're not going to go to
Speaker 2: all the places where they've killed the Jews, Germany is
Speaker 2: just more recent. But they did it in England, they
Speaker 2: did it in France, They've done it. They've done it
Speaker 2: all over unfortunately. And Barry says that his mentor Rebbi
Speaker 2: mark Angel introduced me to the writings of Rebel av As.
Speaker 2: He told me that you and Ashkenazi should understand the
Speaker 2: true Sephardic thinking. And really it comes from rebby Uzziel,
Speaker 2: because reb Uzziel, who was in Salonica, he carried on
Speaker 2: this fartic approach of openness. I guess that's the term.
Speaker 2: And yes, ra by Kelman says, Rabbi hall Av was
Speaker 2: the first major posts Ak to say smoking is forbidden,
Speaker 2: and then later many many others. In fact, today I
Speaker 2: don't know do any real major posts can say it
Speaker 2: is not forbidden.
Speaker 1: But uh.
Speaker 2: Uh, making of a god was banned? No, I don't.
Speaker 2: Making of a goodo was banned because they told about
Speaker 2: the the the authentic stories supposedly authentic in which not
Speaker 2: all the rabbis turned came out looking so great. So
Speaker 2: this rabbi had a temper and this rabbi and rabbi
Speaker 2: had had negative things about someone else rabe Kamenetski and
Speaker 2: the introduction says that he thinks that we can respect
Speaker 2: these godoie moore if you see them who they were.
Speaker 2: How Schmoui says in many issuevas they sing Dodi, I
Speaker 2: did not know that every sue been to the Jasen sings.
Speaker 2: And you're supposed to mumble the other paragraph, Okay, Coming
Speaker 2: to the end, Rabbi yes Bara reminds us that's beginning tomorrow.
Speaker 2: Rabei Kamina mention it the expert laner. I mean, he's
Speaker 2: not the only expert lainer. There's other expert laners, but
Speaker 2: he's he's very I like him very much, and he
Speaker 2: enunciates certain things that other people don't. And you can
Speaker 2: see him on why you tell her Rabbi jeremy reader,
Speaker 2: he was the mistaken the Israel Bible contest winner, right
Speaker 2: uh world winner or something so so and he's he's
Speaker 2: different than the other Russia Achieva and that he has
Speaker 2: a much broader sense of of certain aspects. Uh so,
Speaker 2: I encourage everyone, okay. Congresstional singing in America was innovated
Speaker 2: by the Young Israel Movement to increase interest in dobbining
Speaker 2: for American born youth. As I said, yes, we can
Speaker 2: thank the Young Israel movement for this. In those days,
Speaker 2: the Young Israel movement though they didn't want rabbis. They
Speaker 2: actually Mordechai Captain one of the founders of it, but
Speaker 2: they thought that rabbi is sort of like kibutst t
Speaker 2: in Israel, that the young generation, what do they need
Speaker 2: these rabbis for these European type of rabbis and a
Speaker 2: they wanted that shows without rabbis. You wonder with all
Speaker 2: these Covid Mignon name where they're running through it fast
Speaker 2: without the rabbis. All these people are telling me they
Speaker 2: like it. That's sort of like what the Young Israel
Speaker 2: was that you know, if you had a shila, you
Speaker 2: know that it's the rabbi. But they didn't want to
Speaker 2: actually dovin every week with the rabbi, with the sermons
Speaker 2: and this and that I'll see whether when COVID's done,
Speaker 2: if people are so happy returning, I think it's a problem.
Speaker 2: Someone in my town was mentioning that they're worried that
Speaker 2: after this happens, people are going to continue they're being
Speaker 2: young you, but then it'll be like then it's a
Speaker 2: problem because then you're you're making a break with the community.
Speaker 2: But they they you know other I believe it was
Speaker 2: the young Israel Susanna where they began with the singing,
Speaker 2: but it's not again. In Europe, you didn't have that.
Speaker 2: You had the hozonos, so did I lain zachar with
Speaker 2: just a saies. So it's a good question you asked,
Speaker 2: because I what I did is as follows. It's become Uh.
Speaker 2: I'm very attentive to this because it's my partia. So
Speaker 2: growing up, whenever you laned, you laned tim as m
Speaker 2: tis zeham like you just repeated the four words. Abad,
Speaker 2: by the way, only says the one word. Somehow, in
Speaker 2: the last twenty years or so, it's become now that
Speaker 2: you have to repeat the whole pusser And if you
Speaker 2: don't repeat the whole pussect, they'll tell you you have
Speaker 2: to repeat it, it's become even though I know I
Speaker 2: think for the actually in your repeat all puscle, but
Speaker 2: others I think Remosha and others said, no, doct You're
Speaker 2: not supposed to be the whole puzzle. You're just supposed
Speaker 2: to do Ti Ti I did, just tim Tim zecher I.
Speaker 2: And but later I told her of a health finger
Speaker 2: that I don't believe you need to repeat it at all,
Speaker 2: because the massoua in Europe was only to say zeer not.
Speaker 2: Of course it's hard eve when we say but they
Speaker 2: don't say this thing with but this is a this
Speaker 2: is the influence of the mission of Brewer that we
Speaker 2: we repeat it in in Europe before the war it
Speaker 2: was pretty uncommon, and if you go back two hundred
Speaker 2: years ago, it was basically unheard of. But that's them
Speaker 2: in hug You can't argue with the city hall. So
Speaker 2: but at least when you do ke SATs say you
Speaker 2: don't repeat it only on Persian.
Speaker 3: And our shall they repeat the whole wholl three suki.
Speaker 2: And I've never heard that before. Come on, I'm not
Speaker 2: pulling your leg, I'm up on your leg.
Speaker 3: They rate, they rate the whole thing.
Speaker 2: Yeah, well that that's what we called. That's the way
Speaker 2: called Tirhay. And I'll end with this, so you take this.
Speaker 2: It's a if you come on the Central Europe trip,
Speaker 2: you'll learn where the notion came from that women are
Speaker 2: obligated in partia suffer because women are not obligated in
Speaker 2: partia Sohler. It's not ala so it's a mississ Satius
Speaker 2: mong grandma uh or not miss sorry. It's it's some say,
Speaker 2: but we assume it's connected to Muhamma, a war and
Speaker 2: women as it says name Mohamma. They made a big
Speaker 2: joke a few years ago because you know the Karadi,
Speaker 2: we don't want to go to the army. We're saying
Speaker 2: that we're not soldiers. We were in Torah. So the
Speaker 2: big joke going around was that they should be put
Speaker 2: there from partial Sohler because they said we're not the
Speaker 2: name Mohamma. And that's the reason the Saint Forrino gives
Speaker 2: why women So women are not obligating. But it's become
Speaker 2: the minnug for women to hear it. It goes back
Speaker 2: to Musson Adler, the great of Messonata, we spoke about
Speaker 2: a few weeks has now become very popular. Although are
Speaker 2: Nasha Klang awful without it? He says, whoever heard of
Speaker 2: this in Europe? He thinks it's like feminist. But Rabbi
Speaker 2: our own felder. But we've spoken about You saw me
Speaker 2: in a picture with him, he records in his safer
Speaker 2: and he's a toma milk or emotion that Ramosha was
Speaker 2: very opposed to this practice of taking the safer tora
Speaker 2: out after dobbining and reading it a second time for
Speaker 2: the women, because it's not alaha, and uh, you know,
Speaker 2: if they're not there, we don't just take the torr out. Stump.
Speaker 2: I really have to say, I don't understand, uh this
Speaker 2: point of Eramosha and the love didn't have an issue
Speaker 2: with it because you're let's take a tower out to
Speaker 2: read it. We take a tower out for the Barmitsi
Speaker 2: boy practice, you could take a tear out to learn.
Speaker 2: So I don't see what's the why Ramosha had an
Speaker 2: issue with this that you couldn't take it out. Maybe
Speaker 2: because he thought it was like a schecker. You're implying
Speaker 2: that it is an obligation. But Ramosha did not believe
Speaker 2: in taking the safer tora out to read for the
Speaker 2: women a second time precisely because they're not. But that's
Speaker 2: not the med on it, okay, and we thank you.
Speaker 2: And just A en mel Or says that they do
Speaker 2: sing in Lakewood and essential they do sing binochila, And yes,
Speaker 2: the conservative synagogues are very worried because now you can
Speaker 2: live in Florida and still belong to your soul in
Speaker 2: New Jersey on Shelvist because you can go by zoom.
Speaker 2: That that's gonna be the real impact on the non
Speaker 2: orthodox Synegons.
Speaker 1: Okay. This series was originally recorded in twenty twenty and
Speaker 1: twenty twenty one as part of an ongoing lecture series.
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