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<v Speaker 1>Welcome to Jewish History Uncensored with Mark Shapiro. This is

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<v Speaker 1>season sixteenth, episode thirty three.

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<v Speaker 2>Okay, yeah, quickly before because I always have a lot

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<v Speaker 2>to do all these comments that come into me, I

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<v Speaker 2>want to first show you something on the screen because

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<v Speaker 2>I mentioned things and then people ask me they don't

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<v Speaker 2>really know what I said. So here this is the head.

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<v Speaker 2>Last week I mentioned the ADASA medical convoy massacre, and

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<v Speaker 2>you can read about it on Wikipedia, in which some

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<v Speaker 2>seventy some people seventy nine it says, were killed. And

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<v Speaker 2>these were civilians going up to MoU Scopus, including Professor freedmen.

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<v Speaker 2>That's the first thing I wanted to mention to you.

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<v Speaker 2>Close this out now. We spoke about drya seen last

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<v Speaker 2>week and different perceptions of it. I'm looking here. On

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<v Speaker 2>the next day, Tuesday, January fifth, twenty twenty one's Wall

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<v Speaker 2>Street Journal, you have letters to the editor about the

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<v Speaker 2>Blackwater pardons. If you know about the Blackwater pardons, so

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<v Speaker 2>one of the letters saying, it's a disgrace. These are

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<v Speaker 2>killers who opened fire on a crown of unarmed men,

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<v Speaker 2>women and children. And the very next letter is the

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<v Speaker 2>defense of it, that these were under great stress. It

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<v Speaker 2>wasn't intentional. They so there's different ways to look at it.

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<v Speaker 2>In Rabbi Mosusa's column last week, we when really spoke

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<v Speaker 2>about it, I said, spoke about Tunisia carrying on Charvis.

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<v Speaker 2>He tells the story. This is on section ten, No. Ten.

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<v Speaker 2>When he came to Israel in the early seventies, someone

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<v Speaker 2>asked him, is it true that in tunis not even

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<v Speaker 2>one person's Mihail Shabas. He's like, what are you talking about?

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<v Speaker 1>Uh?

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<v Speaker 2>Commr shoot was shoot? Everyone bring carries co on metaculi.

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<v Speaker 2>That's before we had aerthn. Think back to why when

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<v Speaker 2>you were young, how many people really were solen doctied

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<v Speaker 2>that they didn't carry handkerchiefs or things like this. I mean,

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<v Speaker 2>think about sugis if it's on shabas, how difficult it

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<v Speaker 2>is if you're not connected. I mean people, it's hard

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<v Speaker 2>for us to imagine. But that's what There weren't any

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<v Speaker 2>airs in the city, so the average person, they weren't

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<v Speaker 2>really mocked pit on that, and people didn't understand it really.

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<v Speaker 2>They thought this was something that the rabbis did so,

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<v Speaker 2>but they didn't have to. Okay, now I want to

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<v Speaker 2>say something before I returned to twomor things. Okay, this

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<v Speaker 2>I'm gonna I have to say this. I could have

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<v Speaker 2>said it another time, but I'll say it now. This

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<v Speaker 2>takes us back to the very early class where apparently

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<v Speaker 2>I made a comment. Well, I did the comment that

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<v Speaker 2>I think it's very good that our kids in the

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<v Speaker 2>modern Orthodox world learned to lane. In the Haadi world,

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<v Speaker 2>many of them don't learn to lane. Uh not all

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<v Speaker 2>the Haadi world. In Yeshiva circles mean name, they don't

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<v Speaker 2>let the kid boys lane at their bar mitzvah, but

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<v Speaker 2>they're definitely in Garadi's lifishers circles where they do learn.

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<v Speaker 2>But in the Haarsitic world they don't. Okay, So someone finds,

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<v Speaker 2>you know, let me just say something. If we need

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<v Speaker 2>to be able to accept criticism or something good, even

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<v Speaker 2>from the other side, You're never going to convince me

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<v Speaker 2>that it's not a good thing for the bar mitsa

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<v Speaker 2>boys to lane. It's if you don't lane, have the

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<v Speaker 2>people never learn to lane. The fact that I'm not

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<v Speaker 2>in the Haredi world, So what if you can have

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<v Speaker 2>your view, but I'm gonna have my view. And anyone

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<v Speaker 2>who's been listening to me knows, and I often say

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<v Speaker 2>that Haaradian do things better than the modern Orthodox. I'm

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<v Speaker 2>no big defender the modern Orthodox. Let me give you

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<v Speaker 2>another example I've never mentioned. I don't like speaking under

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<v Speaker 2>the hoop at weddings. The rabbis have enough time to speak.

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<v Speaker 2>I don't go for them. Maybe for daughters married. It's

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<v Speaker 2>one thing I don't think we need it. I like

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<v Speaker 2>the Haredi weddings, what sou But why am I mentioning

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<v Speaker 2>all this because someone, maybe there's more, wants to claim

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<v Speaker 2>think that this whole idea of the modern Orthodox boy

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<v Speaker 2>is leaning for their bar mitzvah is. It's a show.

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<v Speaker 2>It's uh, it's trying, you know, it's a modern Orthodox

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<v Speaker 2>stick like we do other things. Uh like what the

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<v Speaker 2>communal singing. I happen to like communal singing. But I

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<v Speaker 2>mean so like this is a modern Orthodox show and

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<v Speaker 2>we're harei did we go by the masouro? We don't

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<v Speaker 2>need to. So it's checker sker mohat. For if if

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<v Speaker 2>you're gonna if you're listening live or you're gonna listen

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<v Speaker 2>on the YouTube, let me read you something here. This

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<v Speaker 2>comes right from Minhage of Vermaiza, edited by Rabbi Hamburger,

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<v Speaker 2>Just so you know, the Minha Ashkenaz is that bar

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<v Speaker 2>Mitza boys lane. It's only recently then Yeshiva circles they

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<v Speaker 2>stopped leaning. What the modern Orthodox are doing, whether they

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<v Speaker 2>know it or not, is the massa. If you look

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<v Speaker 2>in the Minhag of worms, it says that on the

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<v Speaker 2>Sabbath the shabas right after to become bar Mitzvah rove

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<v Speaker 2>bene bar Mitzvah or the hazanim and uh for Kris

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<v Speaker 2>of Torah. And and it says that he even says

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<v Speaker 2>that it's a to read from the taur. If you

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<v Speaker 2>look in this is on pay volume one, page one

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<v Speaker 2>sixty five, you can run Hamburger's note. He says, Minha

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<v Speaker 2>pashas ayashanara, it's karas parsashukula. The minha of Ashkenas was

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<v Speaker 2>that the bar Mitza boy read the Parasha rock samo dono.

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<v Speaker 2>But it's only like within the last generation or two,

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<v Speaker 2>r Google Robbie, make they the people stop doing this.

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<v Speaker 3>Uh.

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<v Speaker 2>But this is min of Ashkenas. And he quotes, he

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<v Speaker 2>quotes to Mario the like Yoshl Joseph Omits the mugg

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<v Speaker 2>and Avraham of Yan Bachrach the Lavush. You can see

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<v Speaker 2>all the sources here. And then he goes on in

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<v Speaker 2>the the Minhague Vermaisa. He says there are some bar

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<v Speaker 2>mitsa boys who have a good voice, and then how

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<v Speaker 2>the seabour they dove in Admira of the night before

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<v Speaker 2>they down Chakras and moustaf or whatever they can. And

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<v Speaker 2>then it says there's someone don't even know how to

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<v Speaker 2>read tower and they can't read, so they just get

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<v Speaker 2>the Aliah. But this idea that this is some modern

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<v Speaker 2>Orthodox thing to perform before the family, that it was invented,

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<v Speaker 2>it's complete fogus. This is the min Hug of Ashkinas

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<v Speaker 2>now smarting uh. I don't know because it's farding. For instance,

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<v Speaker 2>some many Spardan Lane before the thirteen and in Jerba,

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<v Speaker 2>and it continues in the kiss kine Brock. Every week

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<v Speaker 2>they review the Parsha together as a group with the trump,

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<v Speaker 2>so they remember the whole Torah with the trump, so

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<v Speaker 2>they don't need to be taught. I don't know about

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<v Speaker 2>other places in the started world, but this is just

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<v Speaker 2>to get it off my chest. This is this idea

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<v Speaker 2>that this is a show put on by the that's

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<v Speaker 2>nagashknas that the uh, the the barn mitsa boy.

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<v Speaker 1>Uh.

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<v Speaker 2>We'll read his parsia, or at least some of it

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<v Speaker 2>uving from Paris. He wants to know we spoke about

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<v Speaker 2>last class tamid hacham, how it's in the construct. But

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<v Speaker 2>he says, but if you open the kamara in many places,

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<v Speaker 2>it's clear that they're not using it as a student

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<v Speaker 2>of the wise or just using it as a scholar. Yes, today,

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<v Speaker 2>the word toma hochum does not mean student of the wise.

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<v Speaker 2>If you be or an order to that, and you

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<v Speaker 2>never had a rebby, and you weren't all by yourself,

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<v Speaker 2>like sort of like the Kazi Kazunisian ever went to Yeshiva.

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<v Speaker 2>All of his learning was pretty much on his own. Really,

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<v Speaker 2>all his serious learning was on his own. He's still

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<v Speaker 2>a toma hoflam. The word today means torras scholar. In fact,

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<v Speaker 2>if you were translating a text and it says tomad hocham,

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<v Speaker 2>you have to translate it as toros scholar. If he

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<v Speaker 2>translated a student of the wise, that's really it's an

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<v Speaker 2>incorrect translation. But it originally goes back. That's where it

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<v Speaker 2>comes from. Your student of of the wise moving from Paris,

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<v Speaker 2>and also Rabilate sent me things about Suddolk, who also

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<v Speaker 2>has the view of the Lavavach Rebbe last week, at

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<v Speaker 2>least originally of the Revshnaier's almond not to answer questions

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<v Speaker 2>dealing with mundane things, although they both also pointed me

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<v Speaker 2>out to similar thank sources. You can find a social

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<v Speaker 2>on the journal Hickla Besh number twenty six, where it

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<v Speaker 2>shows that Rev. Shnaire's almond of Ladi he was prevailed

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<v Speaker 2>upon by his closidium. He didn't want to answer mundane questions,

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<v Speaker 2>but as put by the Labavachannachamendel and tourist Monachem Pag

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<v Speaker 2>eight that although he didn't want to do it, the

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<v Speaker 2>people pushed it in and Michaul that the people still

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<v Speaker 2>wanted answers to their everyday questions. So he had what

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<v Speaker 2>can you do if the casili want, you have to

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<v Speaker 2>give it to that? And one final thing before we

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<v Speaker 2>returned to pick up where we left off, actually two

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<v Speaker 2>more things I promised Robert I get to this. So

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<v Speaker 2>let me say, remember we spoke about uber uber eats

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<v Speaker 2>is a luckily permissible well in the Jewish thing because

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<v Speaker 2>you're carrying non koshure food from two weeks ago. Rabb

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<v Speaker 2>Bi time jafter, he's been on tour in motion. He's

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<v Speaker 2>a rabbi and hi, he's written a few story. He's

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<v Speaker 2>an Ashkenazi. Of course, Rabbi and Sardik Shulgo. I first

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<v Speaker 2>met him when the last time the Rove gave his

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<v Speaker 2>summer Kobo summer of nineteen eighty five, where I was there,

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<v Speaker 2>you had a number of yeah, your Khan was there.

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<v Speaker 2>Later by Joshua Hoffman and Rabbi Jactor and Reijactor was

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<v Speaker 2>the one who drove the roof back and forth and

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<v Speaker 2>on a number of occasions because he needed someone. I

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<v Speaker 2>went with him. And that's where the questions that I

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<v Speaker 2>record that I asked the rove, the famous ones before

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<v Speaker 2>Nefhasharov I was the one who asked him about Thanksgiving.

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<v Speaker 2>It came during those trips back and forth. But he

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<v Speaker 2>has an article in the Jewish Link and he discusses

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<v Speaker 2>what we did. In fact, he mentions the He mentions

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<v Speaker 2>Ramosha Feinstein that there's there's no problem at all. Mosha

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<v Speaker 2>Feinstein explicitly permits transporting kosher items. He quotes vad Jos

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<v Speaker 2>Safe as saying that it's permissible, but it's better not

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<v Speaker 2>to I I I don't. I don't see where he

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<v Speaker 2>gets this. I'm looking at Vadios right now in his

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<v Speaker 2>uh when he hed the kafafai and that he added

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<v Speaker 2>the extra pages on to and simakofia Zaion doesn't say

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<v Speaker 2>that at all. He just says near it matiri before

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<v Speaker 2>keep so okay, But and then he says there is

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<v Speaker 2>especially room to be leaning asist Rashba writes that the

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<v Speaker 2>prohibition to engage in business with non kosher food is

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<v Speaker 2>due to concern that one may eat it. However, this

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<v Speaker 2>concern hardly applies to an Uber eats driver who jeopardizes

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<v Speaker 2>his job if he eats the delivered food. So based

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<v Speaker 2>on this, we conclude there's no problem with uber eats.

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<v Speaker 2>He then later gets into well, what maybe it's a

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<v Speaker 2>leaf naive, which I guess could be it. He concludes

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<v Speaker 2>that you probably shouldn't do it unless you really need

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<v Speaker 2>the money, because I guess I woul apply if you're

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<v Speaker 2>a Jewish area, there's according to some it's Arabinic prohibition

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<v Speaker 2>to give someone something that's they'll violate. Let's say they'll

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<v Speaker 2>ete non kosher even if they can get it without you.

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<v Speaker 2>But what I want to mention here is because the

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<v Speaker 2>major point I think is, he says, despite what I

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<v Speaker 2>just told you, he says as follows, which is just

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<v Speaker 2>completely bizarre. After saying the Rashba that you could be

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<v Speaker 2>leaning in because you can't eat the food. You're the driver,

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<v Speaker 2>you don't own it, you're just transporting it, which for

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<v Speaker 2>Emosha permits from Voe, he says, Nonetheless, I heard that

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<v Speaker 2>customers occasionally grant permission to the driver to eat some

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<v Speaker 2>of the provided food. Thus the Rashba's concerned might very

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<v Speaker 2>well turn out to be relevant to the Uber eats driver. Now,

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<v Speaker 2>like I said, this is bizarre. This is completely false.

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<v Speaker 2>There's never ever been a case where an Uber eats

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<v Speaker 2>driver was told by the person they could eat the food.

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<v Speaker 2>Quite apart from the fact you don't know that whole

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<v Speaker 2>thing of Uber eats. Now, you don't know who's delivering

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<v Speaker 2>the food, whoever delivers it. But is there ever such

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<v Speaker 2>a person who would tell the delivery person, you can

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<v Speaker 2>have some of my French fries, take a bite of

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<v Speaker 2>my hamburger when you're delivering it. I guess in theory,

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<v Speaker 2>if it's a guy who works at the pizza shop

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<v Speaker 2>and he comes, he's your buddy, and he's always the

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<v Speaker 2>one who delivered. You might say, yeah, you can have

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<v Speaker 2>a slice. But I mean, this is not Halla has

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<v Speaker 2>never decided. We Sy was someone as we asked about

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<v Speaker 2>these far out cases, and I always tell us Ala

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<v Speaker 2>has not decided by a far health case like this.

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<v Speaker 2>It's decided by so Yes, if you're at a place

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<v Speaker 2>and you're working at a non kosher place and someone

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<v Speaker 2>calls up and he's your buddy and says deliver the

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<v Speaker 2>food and you would have a bite of it, maybe

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<v Speaker 2>then you could. But the idea, I said, it's bizarre.

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<v Speaker 2>There's the idea that I mean that the Nuber Eats

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<v Speaker 2>driver is for given permission by the customer to start

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<v Speaker 2>chewing on the food as he's delivering. It never happened. Okay,

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<v Speaker 2>let me just say to three more minutes before we

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<v Speaker 2>pick up, because I do have to say something. Many

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<v Speaker 2>of you commented on last week and the tour. Incidentally,

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<v Speaker 2>those who are interested in the new edition of the

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<v Speaker 2>tour got a If you're interested in the tour, it's

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<v Speaker 2>like twenty two volumes and it's been out maybe fifteen

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<v Speaker 2>years or so. It divides the basio state, the tour

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<v Speaker 2>very nice, very easy to follow. Okay, what do I

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<v Speaker 2>want to say before we just five more minutes? I,

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<v Speaker 2>in response to many questions, I looked into things. I

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<v Speaker 2>found all sorts of interesting things. Incidentally, I don't know

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<v Speaker 2>if bar us with us, but I found the hustom

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<v Speaker 2>sofa and he speaks about you can find this in

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<v Speaker 2>Mamarim Kardashian on PARCIAUSAT say he wants to know because

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<v Speaker 2>he's looking at the the Acov's waiting to lea as

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<v Speaker 2>a a lockic marriage. He says, how can it be

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<v Speaker 2>a lot of marriage just caducche tos because he didn't

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<v Speaker 2>know who was marrying, like sort of what I said

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<v Speaker 2>last week. And he says that when he saw she

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<v Speaker 2>got pregnant though then he didn't want his USO to

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<v Speaker 2>be bus mos. He didn't want to be immoral sexual relations.

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<v Speaker 2>So therefore, ex post facto he's he uh accepted it

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<v Speaker 2>and uh a number of sources. I just looked a

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<v Speaker 2>notes of Hafma. A number of people comment on the

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<v Speaker 2>ballaturi and they're all, I mean, it's shocking. They're saying

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<v Speaker 2>that had he not said it, he couldn't have said it.

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<v Speaker 2>I'm not talking about the hitting her. I'm talking about

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<v Speaker 2>the idea. He fears that, you know to use that language. Uh,

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<v Speaker 2>and I found of Ravasner in Shava ta Lady on

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<v Speaker 2>the toe. He he Uh also picks up with this.

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<v Speaker 2>He says that, Tomua, how could you say this about

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<v Speaker 2>uh about Leah and Uh he develops the idea that

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<v Speaker 2>that Yakov does it. Say. Oh, First of all, he says,

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<v Speaker 2>what does it mean that Yakov hated her? There's different

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<v Speaker 2>types of hatred, you know, there's how much speaks about

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<v Speaker 2>if you see the donkey of an animal carrying uh

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<v Speaker 2>heavy stuff of the person you hate what? And themar says,

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<v Speaker 2>what does it mean? You? You have to help it out.

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<v Speaker 2>What does it mean? Hate doesn't mean hate like we

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<v Speaker 2>think if it means if he did in the Veyra,

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<v Speaker 2>and therefore you have reason to feel negative. So he

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<v Speaker 2>develops the idea that Yakov thought that thought a negative

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<v Speaker 2>thing about her, and not that he hated her per

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<v Speaker 2>se or anything, but he saw a certain pagam in her.

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<v Speaker 2>But then I want to get back to the question

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<v Speaker 2>that about the hitting her, which and next week I'll

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<v Speaker 2>explain this about the what I mentioned that it was

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<v Speaker 2>the proof that Yakob was drunk from the tsukim at

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<v Speaker 2>the wedding, which incidently, if you look even at traditional commentators,

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<v Speaker 2>we see them saying it. Hiil Mansfield writes that the

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<v Speaker 2>word the root from alap non hay. He tries to

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<v Speaker 2>bring all sorts of example examples where it refers to

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<v Speaker 2>something specific. So when Leah said as that God has

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<v Speaker 2>seen my affliction, you know has assuming it's from Hazau

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<v Speaker 2>or the tour, we're looking for something specific. But the

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<v Speaker 2>big thing is that I was trying to figure out

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<v Speaker 2>last class. I was looking for the adoris, if you recall,

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<v Speaker 2>and I couldn't find uh the adoris. And it wasn't

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<v Speaker 2>the adoris I was looking for. It was actually Ravari

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<v Speaker 2>Leve and rivarie L who continues, and then I found

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<v Speaker 2>it even by myself. In the Bracious Rabu if you

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<v Speaker 2>if you look in Bracis Raba in Parshas of yeshuach Uh,

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<v Speaker 2>right at the beginning, it already speaks about you know

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<v Speaker 2>how why it says Dino went out and the way

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<v Speaker 2>she was dressed at ledge them on and it's they

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<v Speaker 2>they they say that I'll lay up when she went

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<v Speaker 2>out to meet you know, we Meetacols. It's in a

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<v Speaker 2>regional pustle here UH on a second in uh, it's

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<v Speaker 2>in chapter thirty, verse sixteen. It says, when Yakov came

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<v Speaker 2>into the field, Leah went out to meet him. And

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<v Speaker 2>what does the midrash say. It's not me saying it,

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<v Speaker 2>it's it's the midrash. The midrash says she went out

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<v Speaker 2>to meet him, adorned like a harlot arizona. And you

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<v Speaker 2>have a number of passages in which, for whatever reason,

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<v Speaker 2>Lea is portrayed negatively in the commentators in Krasal and

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<v Speaker 2>we wouldn't say that's but that's how she's portrayed. So

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<v Speaker 2>the idea that Yakov thought that she was not behaving properly,

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<v Speaker 2>and maybe that that that could explain why the bolterom

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<v Speaker 2>was led to this idea of hitting or whatever whatever

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<v Speaker 2>it is. For some reason, Leya is portrayed in a

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<v Speaker 2>certain negative way. I had lots of other stuff I

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<v Speaker 2>want to say, but I see the hours already late,

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<v Speaker 2>so I could go on and I'll get to the

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<v Speaker 2>idea of the wedding next week. I think you find

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<v Speaker 2>it very interesting how the poking actually show us something

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<v Speaker 2>which you wouldn't get on your own. There's a parallelism.

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<v Speaker 2>There's sort of stuff that everybody leap tag would do.

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<v Speaker 2>I'll do that next class. I also have to apologize

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<v Speaker 2>to have a Hian Palaci, because I said last week

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<v Speaker 2>that he was the one who said that it wasn't him.

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<v Speaker 2>He opposed the view that that sometimes you could hit,

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<v Speaker 2>but they both could hit that. I mean, if there's

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<v Speaker 2>a good reason it's actually someone else. You can see

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<v Speaker 2>this all in my book. I'm page too alight. But well,

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<v Speaker 2>there's a lot to say. I could spend the whole

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<v Speaker 2>question on this, but I don't want to because we

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<v Speaker 2>have other good stuff today. There's a lot more that

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<v Speaker 2>came in this week, but I don't feel I need

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<v Speaker 2>to share it with you. But this I wanted to. Okay, okay,

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<v Speaker 2>let's let's pick up. We're in We're in the Egros

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<v Speaker 2>Mathe Rabanon the Safer. We're picking up on page two fifty,

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<v Speaker 2>which is Simon Kokluff Days. And this is another letter

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<v Speaker 2>to me from Rabbi shay Lot, the Great Rabbi shay Lot,

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<v Speaker 2>the Roseshiva of Beer Cosmosha in Malaya Doumim. As I

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<v Speaker 2>mentioned before, that there used to be a number of

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<v Speaker 2>Americans used to go to Malaia dumim. There's someone in

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<v Speaker 2>my shold who went to Malaya domim. I haven't uh

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<v Speaker 2>should say mariya I do mem, but I haven't heard recently,

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<v Speaker 2>at least from my area. And I'm not sure why

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<v Speaker 2>it's a top yeshiva. But Rabbi shay lot I asked

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<v Speaker 2>him a question. I was the first thing we don't

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<v Speaker 2>need to get into. It's how to understand the passage

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<v Speaker 2>in the hop dumba of the rama to the missioner.

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<v Speaker 2>So he explains it. But then in the in the

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<v Speaker 2>ps he writes to me thanking me for sending him

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<v Speaker 2>the Collected Writings of Weinberg, actually volume two. I think

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<v Speaker 2>I sent volume one already, which is collection of Oliver

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<v Speaker 2>by Weinberg's essays, which hadn't appeared. And he says that

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<v Speaker 2>you know the house uh was full of light because

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<v Speaker 2>this is a great collection and I didn't even know it.

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<v Speaker 2>He says that his father, who had just passed away,

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<v Speaker 2>was a student. His name is green Span in Germany

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<v Speaker 2>of Rebi Filak of Weinberg. And then he says the

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<v Speaker 2>husa hanals that's all that is, there is a hussabiak

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<v Speaker 2>of Weinberg Shahia Rabbashavi Marie. He was the teacher of

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<v Speaker 2>my father vodol beates. Should you know is a hush

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<v Speaker 2>should be? Uh? Stand for me? I find that unusual

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<v Speaker 2>because Rabbi Chaylat is such a mindmom ada oh. First

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<v Speaker 2>instantly he says the hush a mode. We usually say

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<v Speaker 2>zionalavs hussoula mode because as a host is the sort

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<v Speaker 2>of word that in modern Hebrew it's feminine, but if

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<v Speaker 2>you look in medieval Hebrew, they use it as masculine.

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<v Speaker 2>It's one of those words that could go both ways.

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<v Speaker 2>But if you look at Rabbi Kafa, Rabbi Kaffa, well,

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<v Speaker 2>what does that means? The hush yagod? It means that

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<v Speaker 2>the merit of this deceased person will protect us or

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<v Speaker 2>you know, assist us. The Ramban didn't believe this. In

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<v Speaker 2>the rombum system, you stand on your own. There's no

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<v Speaker 2>such thing that someone else's someone who died. That the

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<v Speaker 2>midsto is that this person did that his huss is

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<v Speaker 2>in your merit.

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<v Speaker 1>Uh.

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<v Speaker 2>There's no such concept for the rumbum. So if you

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<v Speaker 2>look at Rabai Katha. He never says the husso yeah, Gainolina.

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<v Speaker 2>What he says is about the Rambam or anyone else.

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<v Speaker 2>He says the huss limu to Rasso, Yeah, game Alena,

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<v Speaker 2>that is the merit of studying the tonra of this

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<v Speaker 2>sage will Actually he's not I don't know if he's

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<v Speaker 2>a hundred seconds sisting, but he does say that that

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<v Speaker 2>what's the a house, that the merit of studying this

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<v Speaker 2>rumbum's tonra that will stand us in good stead. But

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<v Speaker 2>by shay Rot, who's the greatest mind out of the

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<v Speaker 2>in scholar of our time, succeeding Rabai Katha, he had

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<v Speaker 2>no problem. I'm saying the husagon Tao, Okay, that's that.

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<v Speaker 2>The next letter number one twenty three is to this individual.

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<v Speaker 2>Let's get you up on the screen here. He passed

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<v Speaker 2>away at the age of ninety eight in July of COVID.

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<v Speaker 2>His name was schmol Ashkenazi. He was regarded as he

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<v Speaker 2>comes from the Ada gridis that you know, the extreme

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<v Speaker 2>Haaradi community in Jerusalem. But he became as it says,

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<v Speaker 2>he began to publish articles when he was young in

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<v Speaker 2>every major and minor journal and form of tourist scholarship

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<v Speaker 2>from the age of eighteen and ninety forty until his death.

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<v Speaker 2>He became known as the greatest bibliographer in maybe in

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<v Speaker 2>the world, with his hand on everything. He worked in

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<v Speaker 2>the Jewish National Well for a time, I know he

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<v Speaker 2>worked in the Jewish National Library. He also was hired

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<v Speaker 2>to get various projects. Today, if you have a question,

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<v Speaker 2>if you want to know where something appears, what do

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<v Speaker 2>you do?

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<v Speaker 1>You google it?

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<v Speaker 2>You go to Akama. You can find everything. What did

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<v Speaker 2>we do before this? How did you if you wanted

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<v Speaker 2>to know who discusses this and who has the answer

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<v Speaker 2>and where is this found? Yet, there was a few

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<v Speaker 2>people in the world you could turn to. One of

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<v Speaker 2>them was from Uashkenazi. I don't even know where I

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<v Speaker 2>got his address from, but I started sending him questions

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<v Speaker 2>and wait till you see what he replies and the

408
00:23:42.079 --> 00:23:45.599
<v Speaker 2>generosity of spirit and it's not just me. They published

409
00:23:46.279 --> 00:23:50.240
<v Speaker 2>the end of last week three volumes of his letters.

410
00:23:50.279 --> 00:23:52.519
<v Speaker 2>He kept track of every letter he ever sent, and

411
00:23:52.799 --> 00:23:54.799
<v Speaker 2>these letters were to say, now we're incuted in there

412
00:23:55.240 --> 00:23:58.039
<v Speaker 2>from all the top scholars in the world. Because everyone

413
00:23:58.200 --> 00:24:01.400
<v Speaker 2>turned to him, religious non religious, it didn't matter. So

414
00:24:01.559 --> 00:24:04.079
<v Speaker 2>in an era before you could search, and even when

415
00:24:04.119 --> 00:24:09.839
<v Speaker 2>you could search, he still was invaluable because he's the

416
00:24:09.920 --> 00:24:15.839
<v Speaker 2>sort of person that knew everything about everything. So we'll

417
00:24:15.839 --> 00:24:18.480
<v Speaker 2>see a few letters to him and Simon Kofkloff Gimbo.

418
00:24:18.759 --> 00:24:22.160
<v Speaker 2>I wrote to him a question, the sort of thing

419
00:24:22.240 --> 00:24:25.039
<v Speaker 2>that today I just would go on Outzerkma, plug in

420
00:24:25.319 --> 00:24:27.799
<v Speaker 2>the words and I get the answer immediately. But this

421
00:24:28.000 --> 00:24:30.720
<v Speaker 2>is taking us way back to the early nineteen nineties.

422
00:24:31.119 --> 00:24:34.920
<v Speaker 2>My question was that you sometimes see a reference to

423
00:24:35.119 --> 00:24:41.279
<v Speaker 2>a based in mevov Shin. What does that mean memvov

424
00:24:41.359 --> 00:24:45.119
<v Speaker 2>Shin today? Like I said, I've written about it already.

425
00:24:45.160 --> 00:24:46.680
<v Speaker 2>You can find where I wrote all about it, But

426
00:24:46.759 --> 00:24:48.480
<v Speaker 2>I didn't know what it meant. And how am I

427
00:24:48.559 --> 00:24:50.720
<v Speaker 2>supposed to know what it means. It's not like I

428
00:24:50.759 --> 00:24:56.200
<v Speaker 2>have in encyclopedia memvov Shin. You have to know there

429
00:24:56.319 --> 00:24:59.640
<v Speaker 2>was a time when you needed to know which person

430
00:24:59.720 --> 00:25:01.599
<v Speaker 2>you can asked. If you have a question about one thing,

431
00:25:01.680 --> 00:25:03.759
<v Speaker 2>you asked the question about another thing you asked the

432
00:25:03.799 --> 00:25:08.240
<v Speaker 2>other person a few well placed questions. I remember once

433
00:25:08.359 --> 00:25:13.000
<v Speaker 2>we were in and we were studying something from the

434
00:25:13.160 --> 00:25:16.519
<v Speaker 2>ron were read on Nisshim and doctor Professor Bernard Septimists class,

435
00:25:16.599 --> 00:25:20.400
<v Speaker 2>and in the notes in the Filman edition he says,

436
00:25:20.480 --> 00:25:23.440
<v Speaker 2>either I can't remember if he doesn't give the right explanation,

437
00:25:23.599 --> 00:25:25.119
<v Speaker 2>or he says, I don't know what this means, and

438
00:25:25.519 --> 00:25:28.799
<v Speaker 2>pressor Septimists says he'd understand this comment. I think it

439
00:25:28.880 --> 00:25:30.240
<v Speaker 2>was I don't. He says, I don't know what the

440
00:25:30.319 --> 00:25:33.319
<v Speaker 2>source is. What it means, he says, because Paraceptimist knew

441
00:25:33.319 --> 00:25:35.680
<v Speaker 2>what it meant, so he said a few well placed

442
00:25:35.799 --> 00:25:38.279
<v Speaker 2>questions he would have been able to solve that. So

443
00:25:38.359 --> 00:25:41.240
<v Speaker 2>when he was pairing the addition of the ron, Okay,

444
00:25:41.319 --> 00:25:43.640
<v Speaker 2>you could have asked sel Lieberman. You could have asked

445
00:25:43.680 --> 00:25:48.039
<v Speaker 2>Professor Tushma. I mean, there are these people who are you,

446
00:25:48.160 --> 00:25:50.759
<v Speaker 2>who like have everything at their fingertips in this area.

447
00:25:51.400 --> 00:25:54.319
<v Speaker 2>So and by way, these people are still very helpful,

448
00:25:56.599 --> 00:25:58.480
<v Speaker 2>not that I'm at there at their level, but some

449
00:25:58.640 --> 00:26:01.039
<v Speaker 2>of you had to send me emails. Uh So I

450
00:26:01.119 --> 00:26:03.440
<v Speaker 2>try to do my best to uh answer, at least

451
00:26:03.480 --> 00:26:05.319
<v Speaker 2>in a couple of areas. I have my hands on

452
00:26:05.400 --> 00:26:07.960
<v Speaker 2>lots of things, and that's it's all of It's all

453
00:26:08.039 --> 00:26:10.640
<v Speaker 2>a joint effort what we can help each other. So

454
00:26:10.960 --> 00:26:13.640
<v Speaker 2>what does it mean based in Mosh memvov Shin. That

455
00:26:13.799 --> 00:26:20.000
<v Speaker 2>was my question, and UH in particular, this was used

456
00:26:20.000 --> 00:26:24.599
<v Speaker 2>about the based in a Prague, Prague, the Irvan bl

457
00:26:24.640 --> 00:26:27.680
<v Speaker 2>As we say, a great uh uh tourist center. Well,

458
00:26:27.759 --> 00:26:32.559
<v Speaker 2>before I tell you what the memvov shin stands for, well,

459
00:26:32.599 --> 00:26:34.880
<v Speaker 2>actually let me uh. Let's do that first and then

460
00:26:34.880 --> 00:26:37.400
<v Speaker 2>I'll tell you why this is the significance. He explains

461
00:26:37.480 --> 00:26:40.839
<v Speaker 2>to me that this is the basin in Prague, that

462
00:26:40.960 --> 00:26:44.200
<v Speaker 2>the based Prague had a major based in the now Hudo.

463
00:26:44.599 --> 00:26:46.759
<v Speaker 2>He talks about the history of what this is and

464
00:26:46.880 --> 00:26:48.880
<v Speaker 2>how it's unclear what it meant. Everyone knew that the

465
00:26:48.960 --> 00:26:50.720
<v Speaker 2>based in the Prague was the based in Moshe, but

466
00:26:50.839 --> 00:26:54.559
<v Speaker 2>even sheer Rashomoud Rappaport, who was the off based in

467
00:26:54.720 --> 00:26:58.039
<v Speaker 2>the based in Mosh, he didn't know what the words

468
00:26:58.039 --> 00:27:01.359
<v Speaker 2>stood for. And people have given all the letters stood for,

469
00:27:01.440 --> 00:27:05.839
<v Speaker 2>people have given all sorts of suggestions. It actually means Morishava,

470
00:27:07.200 --> 00:27:10.440
<v Speaker 2>which seems to mean that the that everyone in the

471
00:27:10.759 --> 00:27:15.440
<v Speaker 2>based in uh is equal. But it's the based in

472
00:27:15.480 --> 00:27:17.799
<v Speaker 2>a progue. But what is this based in a progue?

473
00:27:18.519 --> 00:27:21.759
<v Speaker 2>And this is what's so important significant. This was an

474
00:27:21.799 --> 00:27:25.880
<v Speaker 2>appeals court in Prague. You had different a couple of

475
00:27:25.880 --> 00:27:28.400
<v Speaker 2>different let's say abou Day did, and then you had

476
00:27:28.480 --> 00:27:32.039
<v Speaker 2>the based in Mosh was an appeals court. This is

477
00:27:32.119 --> 00:27:36.200
<v Speaker 2>quite significant because if you look in the Gamara, you

478
00:27:36.279 --> 00:27:38.960
<v Speaker 2>don't have any example of an appeals court. In fact,

479
00:27:39.000 --> 00:27:42.000
<v Speaker 2>the Gamara has an expression that one based in after

480
00:27:42.039 --> 00:27:46.599
<v Speaker 2>another basin can't challenge it, you can't second guess it.

481
00:27:46.720 --> 00:27:48.160
<v Speaker 2>So for example, if you decide to go to the

482
00:27:48.319 --> 00:27:50.559
<v Speaker 2>rb RCA based in and the RCA based in rules

483
00:27:50.599 --> 00:27:53.039
<v Speaker 2>against you, you can't then go to the Agudasar bunning

484
00:27:53.359 --> 00:27:57.599
<v Speaker 2>and say uh, you know, uh over look over this case.

485
00:27:58.319 --> 00:28:01.400
<v Speaker 2>And when the chief Rabbinate of their Strow was organized

486
00:28:01.400 --> 00:28:03.359
<v Speaker 2>by the British, there always was as hard at chief

487
00:28:03.440 --> 00:28:07.319
<v Speaker 2>Rabbi you called it. But when rough Cook was there

488
00:28:07.640 --> 00:28:09.319
<v Speaker 2>was made the chief Rabbi and the British wanted to

489
00:28:09.319 --> 00:28:12.200
<v Speaker 2>create the whole system. They insisted on an appeals court

490
00:28:12.200 --> 00:28:14.160
<v Speaker 2>because you can't have any modern system of law without

491
00:28:14.160 --> 00:28:17.799
<v Speaker 2>an appeals court. And they did have it. It is

492
00:28:17.799 --> 00:28:20.559
<v Speaker 2>an appeals court based in Agodol in Jerusalem. The official

493
00:28:20.640 --> 00:28:23.160
<v Speaker 2>name is based in a good Ol iro rine. It's

494
00:28:23.160 --> 00:28:25.079
<v Speaker 2>an appeals court. And you had people in the Hare

495
00:28:25.200 --> 00:28:29.079
<v Speaker 2>de Des where Schmowash Gnazi comes from who said that, no,

496
00:28:29.400 --> 00:28:32.559
<v Speaker 2>you can't have this. There's no source for this. This

497
00:28:32.759 --> 00:28:35.640
<v Speaker 2>is taken from secular law. It's wrong, it's not total

498
00:28:35.759 --> 00:28:39.599
<v Speaker 2>and yet it's totally false. Again, it's done as he

499
00:28:39.799 --> 00:28:42.599
<v Speaker 2>have told him about this, because you we have had

500
00:28:42.640 --> 00:28:46.640
<v Speaker 2>appeals courts. We had appeals courts in Spain, you had

501
00:28:46.720 --> 00:28:49.519
<v Speaker 2>in Portugal, you had in Salonica, you had in Jerusalem,

502
00:28:49.640 --> 00:28:52.079
<v Speaker 2>you had it in Moravia, and you had it in Prague.

503
00:28:54.000 --> 00:28:56.400
<v Speaker 2>So what about this idea that the based in and

504
00:28:56.519 --> 00:28:59.160
<v Speaker 2>a based in you can't have appeals court. What does

505
00:28:59.240 --> 00:29:02.359
<v Speaker 2>that mean? Well, there's all sorts of explanations as to

506
00:29:02.440 --> 00:29:05.640
<v Speaker 2>what it means. Robdehovski from the based in Agodo has

507
00:29:05.680 --> 00:29:09.319
<v Speaker 2>an article about this, others having articles about this. All

508
00:29:09.400 --> 00:29:10.799
<v Speaker 2>it means is that, as I said, if you go

509
00:29:10.880 --> 00:29:12.640
<v Speaker 2>to the RCAA based and you don't like it, then

510
00:29:12.680 --> 00:29:14.519
<v Speaker 2>you can't go to another basin. But if you have

511
00:29:14.599 --> 00:29:18.240
<v Speaker 2>an entire system where you have a court, and then

512
00:29:18.279 --> 00:29:19.960
<v Speaker 2>it's understood that when you go to the court there's

513
00:29:19.960 --> 00:29:23.039
<v Speaker 2>also a higher court, then there's no problem because when

514
00:29:23.079 --> 00:29:26.200
<v Speaker 2>you go to the lower court you're agreeing implicitly that

515
00:29:27.920 --> 00:29:30.160
<v Speaker 2>either party. If there's a problem. They could take it

516
00:29:30.240 --> 00:29:33.839
<v Speaker 2>to the appeals court and the Godoli Kadola yastro, every

517
00:29:33.920 --> 00:29:36.960
<v Speaker 2>great towers scholar other than like in the super higher

518
00:29:37.000 --> 00:29:40.359
<v Speaker 2>ad world do yo say for for Yoshiv you go

519
00:29:40.559 --> 00:29:42.880
<v Speaker 2>down the list. The greatest tourist scholars are Jolti. They

520
00:29:42.920 --> 00:29:45.759
<v Speaker 2>were all on the base on the Godo Jerusalem, which

521
00:29:45.839 --> 00:29:49.039
<v Speaker 2>is the appeals court. But this isn't something new this

522
00:29:49.240 --> 00:29:51.359
<v Speaker 2>and then then the most famous one is as I said,

523
00:29:51.440 --> 00:29:53.599
<v Speaker 2>in Prague. But if you look at simh Hasof the

524
00:29:53.680 --> 00:29:58.720
<v Speaker 2>great Simhasof's book on bday Din butte didn'tasy there am

525
00:29:58.799 --> 00:30:01.240
<v Speaker 2>something like that. He has the whole chapter there giving

526
00:30:01.319 --> 00:30:04.160
<v Speaker 2>all the evidence for all the different appeals courts that

527
00:30:04.279 --> 00:30:07.880
<v Speaker 2>we've had. It seems the earliest are in Spain, and

528
00:30:08.000 --> 00:30:11.960
<v Speaker 2>also we have it in Portugal. So that so that

529
00:30:12.240 --> 00:30:14.200
<v Speaker 2>you have the micro and the macro. The micro of

530
00:30:14.240 --> 00:30:16.319
<v Speaker 2>the question is the based in most that's just the

531
00:30:16.400 --> 00:30:20.079
<v Speaker 2>technical term that's used, which I didn't know. Bear it

532
00:30:20.119 --> 00:30:21.880
<v Speaker 2>in mind if you ever come across it now for

533
00:30:21.960 --> 00:30:24.279
<v Speaker 2>the based in a Prague. What makes it so significant

534
00:30:24.880 --> 00:30:28.519
<v Speaker 2>is that it's an appeals court. And that's so for example,

535
00:30:28.559 --> 00:30:30.559
<v Speaker 2>the note to be juda or all that it would

536
00:30:30.599 --> 00:30:32.640
<v Speaker 2>be any mentions it instantly, and in fact the note

537
00:30:32.640 --> 00:30:34.319
<v Speaker 2>of who to in one place he even writes in

538
00:30:34.400 --> 00:30:40.200
<v Speaker 2>Germany goes appellantin appeals for Latin. I'm not sure Latin.

539
00:30:40.240 --> 00:30:45.559
<v Speaker 2>I guess so that that was the highest court. And

540
00:30:46.480 --> 00:30:48.680
<v Speaker 2>if you ever create a court system, you can have

541
00:30:48.880 --> 00:30:51.039
<v Speaker 2>an appeals court. Now what do you do today if

542
00:30:51.079 --> 00:30:52.640
<v Speaker 2>you go to the RCA basin and you think it's

543
00:30:52.680 --> 00:30:54.319
<v Speaker 2>a mistake. I don't think you have any You have

544
00:30:54.440 --> 00:30:58.519
<v Speaker 2>no choice because there is no appeal system, and you

545
00:30:58.599 --> 00:31:00.799
<v Speaker 2>can't then just decide to go to a basin. That's

546
00:31:00.799 --> 00:31:02.799
<v Speaker 2>what the gamora is speaking about. When it's is bastin

547
00:31:02.839 --> 00:31:07.480
<v Speaker 2>after another basin doesn't challenge it. But so I guess

548
00:31:07.559 --> 00:31:10.920
<v Speaker 2>you're out of luck. If you know the famous I

549
00:31:10.960 --> 00:31:14.359
<v Speaker 2>think it was Bennetts that as follows he said about

550
00:31:14.599 --> 00:31:17.640
<v Speaker 2>but day did It's interesting, Uh, he said, I if

551
00:31:17.720 --> 00:31:21.240
<v Speaker 2>you would go to the rabbi. He's trying to understand

552
00:31:21.279 --> 00:31:24.359
<v Speaker 2>something when you when people come out of a basin,

553
00:31:24.480 --> 00:31:27.279
<v Speaker 2>two people are arguing over a case, and the one

554
00:31:27.359 --> 00:31:29.839
<v Speaker 2>side that loses they come out and they get very

555
00:31:29.880 --> 00:31:32.519
<v Speaker 2>angry and they curse the day on you. And he

556
00:31:32.559 --> 00:31:35.200
<v Speaker 2>asked the question what's going on here when they if

557
00:31:35.240 --> 00:31:37.680
<v Speaker 2>you bring let's say a chicken or even something much

558
00:31:37.720 --> 00:31:40.359
<v Speaker 2>more expensive to the rabbi, and the rabbi examines it

559
00:31:40.440 --> 00:31:42.400
<v Speaker 2>and you can't find a way to permit it. So

560
00:31:42.519 --> 00:31:46.759
<v Speaker 2>he tells you, you know what, you can't use this,

561
00:31:46.920 --> 00:31:49.119
<v Speaker 2>and you end up losing a lot of money. People,

562
00:31:49.400 --> 00:31:51.599
<v Speaker 2>he said, those days, they accept haw haja. They don't

563
00:31:51.640 --> 00:31:55.480
<v Speaker 2>curson the rabbi out. They understand. That's the aha. So

564
00:31:55.640 --> 00:31:59.039
<v Speaker 2>why is it Remotorai Bennett's He was the chief rabbi

565
00:31:59.079 --> 00:32:03.319
<v Speaker 2>of Nicholsburg. He was rabby Nicholsburg. He says, why he

566
00:32:03.359 --> 00:32:05.119
<v Speaker 2>isn't when people have a case in the basin and

567
00:32:05.200 --> 00:32:08.119
<v Speaker 2>the basement rules against them, that they end up cursing

568
00:32:08.200 --> 00:32:10.599
<v Speaker 2>the basin and get so angry and everything, he says.

569
00:32:11.400 --> 00:32:14.759
<v Speaker 2>He says, it's because they're not upset that they lost.

570
00:32:16.519 --> 00:32:18.279
<v Speaker 2>All the time they go to the rabbis and they

571
00:32:18.799 --> 00:32:21.920
<v Speaker 2>lose money because based on all decisions in this case,

572
00:32:21.960 --> 00:32:24.920
<v Speaker 2>they're really upset, but the other guy won. That's why

573
00:32:24.960 --> 00:32:28.839
<v Speaker 2>they're cursing the rabbis out because they favored the other person.

574
00:32:29.319 --> 00:32:33.480
<v Speaker 2>And so if you go to the RCAA basin, you lose,

575
00:32:33.759 --> 00:32:35.759
<v Speaker 2>you know, you can only curse them out because you

576
00:32:35.799 --> 00:32:39.279
<v Speaker 2>can't go to the appeals court. You can't go you

577
00:32:39.359 --> 00:32:42.000
<v Speaker 2>can't take it higher. Now, the function of the appeals court,

578
00:32:43.200 --> 00:32:46.519
<v Speaker 2>it's it's supposed to be if there's issues that weren't raised.

579
00:32:46.640 --> 00:32:48.480
<v Speaker 2>I think in Israel, though, it seems to be more

580
00:32:48.519 --> 00:32:50.960
<v Speaker 2>of a you don't really need to show that to you.

581
00:32:51.119 --> 00:32:53.400
<v Speaker 2>You don't need to show b has a peace on

582
00:32:53.480 --> 00:32:56.359
<v Speaker 2>that where he doesn't understand how cases can be brought

583
00:32:56.400 --> 00:32:58.920
<v Speaker 2>to the appeals court in Israel just based on the

584
00:32:59.000 --> 00:33:01.839
<v Speaker 2>fact that maybe the other the appeals court will decide

585
00:33:01.839 --> 00:33:05.200
<v Speaker 2>a lot of differently, because we you know, outside of Israel,

586
00:33:05.240 --> 00:33:07.799
<v Speaker 2>you think of an appeals court if there's a problem

587
00:33:08.000 --> 00:33:11.759
<v Speaker 2>that you know, maybe it wasn't determined correctly, or there's

588
00:33:11.799 --> 00:33:14.000
<v Speaker 2>other issues of law. But in Israel, seems to be

589
00:33:14.079 --> 00:33:17.039
<v Speaker 2>standard that if you don't like the decision, you can

590
00:33:17.119 --> 00:33:19.720
<v Speaker 2>just go to the higher court and they can overrule

591
00:33:19.759 --> 00:33:24.440
<v Speaker 2>it based upon their own sheets up. But that's that's

592
00:33:24.519 --> 00:33:30.559
<v Speaker 2>the appeals court. That's number one twenty four, one twenty five.

593
00:33:32.000 --> 00:33:34.039
<v Speaker 2>In his letter he cites a number of examples, and

594
00:33:34.200 --> 00:33:37.599
<v Speaker 2>one twenty four is another letter to Rabbi Ashkenazi, and

595
00:33:37.759 --> 00:33:41.279
<v Speaker 2>this takes us back to nineteen ninety one, A long

596
00:33:41.319 --> 00:33:45.319
<v Speaker 2>time ago. I was writing an article, one of my

597
00:33:45.400 --> 00:33:48.359
<v Speaker 2>first Scarly articles, not the first one. The first one

598
00:33:48.440 --> 00:33:51.200
<v Speaker 2>is also going to We're going to see soon, on

599
00:33:51.480 --> 00:33:54.680
<v Speaker 2>the issue of suicide and the world to come, that's

600
00:33:54.720 --> 00:33:57.240
<v Speaker 2>what it was called. Was publishing the AJS Review. And

601
00:33:57.359 --> 00:34:00.279
<v Speaker 2>I started collecting all these sources because I found something

602
00:34:00.559 --> 00:34:04.480
<v Speaker 2>interesting that the concept which many people have heard of,

603
00:34:04.599 --> 00:34:07.039
<v Speaker 2>that a suicide has no share in the world to come,

604
00:34:07.680 --> 00:34:10.519
<v Speaker 2>which you find very common in the acronym. You don't

605
00:34:10.559 --> 00:34:12.760
<v Speaker 2>find it anywhere in the Gamara, you don't find it

606
00:34:12.840 --> 00:34:16.039
<v Speaker 2>in the show. So I wanted to explore where does

607
00:34:16.079 --> 00:34:19.440
<v Speaker 2>this idea come from, that a suicide has no share

608
00:34:19.480 --> 00:34:22.920
<v Speaker 2>in the world to come? And I had collected a

609
00:34:23.000 --> 00:34:25.719
<v Speaker 2>number of sources on my own. I've seen discussions of it,

610
00:34:26.199 --> 00:34:29.199
<v Speaker 2>but I wrote too. I just in case I overlooked things.

611
00:34:30.119 --> 00:34:32.719
<v Speaker 2>I wrote to Rabi Ashkenazi just a question, you know,

612
00:34:33.480 --> 00:34:36.239
<v Speaker 2>a short question on a postcard. He sends me back

613
00:34:36.360 --> 00:34:40.199
<v Speaker 2>a very long letter. This is before the Internet, before

614
00:34:40.679 --> 00:34:45.320
<v Speaker 2>all these databases, and he cites all these sources beginning relevant,

615
00:34:45.360 --> 00:34:48.000
<v Speaker 2>beginning with Josephus and then Yo see Pone R see

616
00:34:48.000 --> 00:34:51.079
<v Speaker 2>poem is not Josephis the Khalilo will did him know that?

617
00:34:51.559 --> 00:34:55.840
<v Speaker 2>It's Arabic text going through a Bachya radac right for

618
00:34:55.960 --> 00:34:57.320
<v Speaker 2>doc doesn't say you have no share in the world

619
00:34:57.360 --> 00:34:59.079
<v Speaker 2>to come. It just says you're punished in the world

620
00:34:59.159 --> 00:35:06.280
<v Speaker 2>to come. But going on the Zore is interesting because

621
00:35:06.280 --> 00:35:08.400
<v Speaker 2>the zor says shim show doesn't have a share in

622
00:35:08.400 --> 00:35:12.320
<v Speaker 2>the world to come because he says, musa pushting Uh

623
00:35:12.599 --> 00:35:14.480
<v Speaker 2>let me am I die with the push teams. So

624
00:35:14.679 --> 00:35:17.960
<v Speaker 2>is that uh, maybe that's an example of I didn't

625
00:35:18.039 --> 00:35:23.960
<v Speaker 2>cite this in my article. There are but in numerous

626
00:35:24.000 --> 00:35:27.800
<v Speaker 2>other sources. Uh, with all these things but both different

627
00:35:27.800 --> 00:35:30.519
<v Speaker 2>directions of Uh. The last one he cites is from

628
00:35:30.559 --> 00:35:35.039
<v Speaker 2>Yoshashah and this nothing sin that he goes shig is

629
00:35:35.039 --> 00:35:40.039
<v Speaker 2>everyone has this idea that you know, there's no share

630
00:35:40.079 --> 00:35:44.960
<v Speaker 2>in the world to come. So that's just the the

631
00:35:45.039 --> 00:35:47.840
<v Speaker 2>various sources I Uh, you can see in my article.

632
00:35:48.039 --> 00:35:50.760
<v Speaker 2>Uh he called attention to one thing in particular that

633
00:35:51.559 --> 00:35:52.079
<v Speaker 2>I cite.

634
00:35:52.280 --> 00:35:52.400
<v Speaker 1>Uh.

635
00:35:53.599 --> 00:35:56.159
<v Speaker 2>I'm not sure what the zoor means would be strange

636
00:35:56.199 --> 00:36:00.840
<v Speaker 2>if the it could be. I think probably what the

637
00:36:01.079 --> 00:36:04.639
<v Speaker 2>or means there is that that shim Shun didn't have faith,

638
00:36:05.119 --> 00:36:07.079
<v Speaker 2>that's why, and he decided to kill himself when you

639
00:36:07.079 --> 00:36:08.840
<v Speaker 2>shouldn't have not not that per se the idea of

640
00:36:08.880 --> 00:36:11.360
<v Speaker 2>a suicide, because we have all these other examples where

641
00:36:11.360 --> 00:36:15.719
<v Speaker 2>they say, on the contrary is suicide you're you can

642
00:36:15.760 --> 00:36:18.760
<v Speaker 2>pray for a suicide. A suicide does have the world

643
00:36:18.840 --> 00:36:22.320
<v Speaker 2>to come. So I don't know. When I do my

644
00:36:22.440 --> 00:36:24.639
<v Speaker 2>collected essays one day and I put them all together,

645
00:36:25.000 --> 00:36:30.159
<v Speaker 2>I'll revisit these passages. Some people say explicitly a suicide

646
00:36:30.159 --> 00:36:32.239
<v Speaker 2>has the world to come, sharing the world to come.

647
00:36:32.320 --> 00:36:36.760
<v Speaker 2>But there's nothing like this explicitly, at least in the Gamara.

648
00:36:37.719 --> 00:36:43.960
<v Speaker 2>So that's raby Ashkenazi's and you'll see in the new volume,

649
00:36:44.039 --> 00:36:46.639
<v Speaker 2>the three volumes. That's what everyone's doing. Everyone's writing to

650
00:36:46.719 --> 00:36:48.360
<v Speaker 2>him asking him, do you know this? Do you know

651
00:36:48.480 --> 00:36:51.039
<v Speaker 2>that these sorts of people who know everything in their head,

652
00:36:51.280 --> 00:36:54.840
<v Speaker 2>they're less valuable today than they used to, but they're

653
00:36:54.880 --> 00:36:58.920
<v Speaker 2>still I mean you still you're never gonna find everything,

654
00:36:59.000 --> 00:37:02.719
<v Speaker 2>even if you have access all these uh these great databases.

655
00:37:02.920 --> 00:37:05.360
<v Speaker 2>Biko is not as valuable as it used to be

656
00:37:06.159 --> 00:37:11.159
<v Speaker 2>because everyone can find sources. And so now is the

657
00:37:11.239 --> 00:37:13.920
<v Speaker 2>question what you do with the sources, and what about

658
00:37:14.000 --> 00:37:18.599
<v Speaker 2>sources that can't be located on oats Er Hachmo. And

659
00:37:18.719 --> 00:37:21.440
<v Speaker 2>still there's a skill. It's not not a Hofma, but

660
00:37:21.519 --> 00:37:24.840
<v Speaker 2>it's a skill to to searching on Oatser a Huffmo,

661
00:37:25.000 --> 00:37:27.639
<v Speaker 2>but to make no mistake about it. So the bikios

662
00:37:27.719 --> 00:37:29.079
<v Speaker 2>is not the same. So when you see some micro

663
00:37:29.199 --> 00:37:33.440
<v Speaker 2>vood yos who has his hand on anything that's before

664
00:37:33.639 --> 00:37:36.039
<v Speaker 2>you had Oatsera Hoffman and all these things. If you

665
00:37:36.159 --> 00:37:39.360
<v Speaker 2>know how Oltzer Hoffmo works, you can see certain writers

666
00:37:39.400 --> 00:37:41.400
<v Speaker 2>today and you know they're citing it from Ozer Hachma.

667
00:37:41.440 --> 00:37:44.320
<v Speaker 2>You know that all the bikios comes from the computer.

668
00:37:46.400 --> 00:37:48.320
<v Speaker 2>It's like what do they say? The the aga is out.

669
00:37:48.360 --> 00:37:50.039
<v Speaker 2>They put it in and it pops out, the popping

670
00:37:50.079 --> 00:37:52.840
<v Speaker 2>them thing and the information comes out. And sometimes you

671
00:37:52.920 --> 00:37:57.119
<v Speaker 2>see they're citing from the incorrect sources because they're just

672
00:37:57.239 --> 00:38:00.760
<v Speaker 2>citing it from them. They don't know what they're sighting there.

673
00:38:01.199 --> 00:38:03.320
<v Speaker 2>I've seen some examples where they just cite from the

674
00:38:03.360 --> 00:38:06.039
<v Speaker 2>title page, not realizing what's on the inside. It's a

675
00:38:06.079 --> 00:38:11.440
<v Speaker 2>different author, but real the kiot, not o halba Kiot

676
00:38:11.519 --> 00:38:16.760
<v Speaker 2>still has value. Now we've ended the section dealing with

677
00:38:17.079 --> 00:38:19.960
<v Speaker 2>what I called Tiku and Soufrie and we're picking up

678
00:38:20.119 --> 00:38:25.840
<v Speaker 2>with Simon Ray kufcuff Hey, page two fifty nine. And

679
00:38:26.079 --> 00:38:30.159
<v Speaker 2>this brings us to my very first academic article. I

680
00:38:30.320 --> 00:38:33.760
<v Speaker 2>was taking a class in college on the Jews of Spain.

681
00:38:34.400 --> 00:38:37.960
<v Speaker 2>The first time I ever read Yitzak Behar's unbelievable works,

682
00:38:38.039 --> 00:38:41.599
<v Speaker 2>The Jews of Christian Spain. But I don't know how

683
00:38:41.719 --> 00:38:44.480
<v Speaker 2>I found out about this, but I started researching it

684
00:38:44.599 --> 00:38:46.920
<v Speaker 2>and then I published it, The idea of the Harem

685
00:38:47.000 --> 00:38:50.280
<v Speaker 2>on Spain. What is this idea of a from on Spain? Well,

686
00:38:51.480 --> 00:38:54.960
<v Speaker 2>there is was a common belief that after the expulsion

687
00:38:55.039 --> 00:38:57.960
<v Speaker 2>of Spain, the rabbi is declared a harm a ban

688
00:38:58.239 --> 00:39:01.920
<v Speaker 2>on return to Spain. Their rabbies did say, you can't

689
00:39:01.960 --> 00:39:04.480
<v Speaker 2>go back to Spain. But that's because any we have

690
00:39:05.280 --> 00:39:08.960
<v Speaker 2>various tacanote in communities. Because when these Jews had left,

691
00:39:09.000 --> 00:39:11.639
<v Speaker 2>they've gone also Portugal, they've gone to let's say, the

692
00:39:11.719 --> 00:39:16.079
<v Speaker 2>Netherlands or Hamburg, or they were in England. What happened

693
00:39:16.199 --> 00:39:18.159
<v Speaker 2>is that they were still doing business with Spain and

694
00:39:18.239 --> 00:39:21.079
<v Speaker 2>they would return to Spain. And when they returned to Spain,

695
00:39:21.239 --> 00:39:23.440
<v Speaker 2>they had to live as a Christian because they couldn't

696
00:39:23.440 --> 00:39:26.800
<v Speaker 2>live openly as Jewish and they'd be executed. So obviously

697
00:39:27.480 --> 00:39:29.440
<v Speaker 2>you couldn't allow people to go back. And there's all

698
00:39:29.519 --> 00:39:31.239
<v Speaker 2>sorts of taco Note that if you do return to

699
00:39:31.320 --> 00:39:33.719
<v Speaker 2>Spain for like a year, you can't have an alia.

700
00:39:34.519 --> 00:39:36.039
<v Speaker 2>It was crazy to go back to Spain. I mean

701
00:39:36.079 --> 00:39:37.719
<v Speaker 2>it was dangerous. You could be caught and killed, and

702
00:39:37.800 --> 00:39:40.079
<v Speaker 2>there were people who were but people for money, you

703
00:39:40.079 --> 00:39:42.840
<v Speaker 2>would go back. But there never was a favor a

704
00:39:42.960 --> 00:39:47.599
<v Speaker 2>band on going back to Spain. But this became an

705
00:39:47.639 --> 00:39:51.199
<v Speaker 2>issue because at the end of the nineteenth century Spain

706
00:39:51.719 --> 00:39:54.519
<v Speaker 2>Jewish community in Spain had already it was existing already

707
00:39:54.559 --> 00:39:58.920
<v Speaker 2>for a few decades and started growing. And then Jews

708
00:39:58.960 --> 00:40:01.519
<v Speaker 2>who had to leave Germany for World War two, the

709
00:40:01.760 --> 00:40:06.400
<v Speaker 2>Spain was an option, and so people started talking about Spain.

710
00:40:07.039 --> 00:40:09.199
<v Speaker 2>Are you allowed to go to Spain? Is there a

711
00:40:09.360 --> 00:40:11.960
<v Speaker 2>lot of prohibition? It's amazing that all the all the

712
00:40:12.039 --> 00:40:16.320
<v Speaker 2>Godoli who've discussed this issue, so cooker, cook all the

713
00:40:16.800 --> 00:40:19.159
<v Speaker 2>you go through the list, all the chief rebais and

714
00:40:19.239 --> 00:40:21.639
<v Speaker 2>then more modern ones. Because of my letter, and then

715
00:40:21.719 --> 00:40:25.320
<v Speaker 2>after the Holocaust, there was also discussion for the simple

716
00:40:25.400 --> 00:40:28.079
<v Speaker 2>reason that there were those who wanted to declare a ban.

717
00:40:28.920 --> 00:40:30.960
<v Speaker 2>He said, the rabbi should declare a ban on living

718
00:40:31.000 --> 00:40:34.760
<v Speaker 2>in Germany. And they said, just like the rabbis declared

719
00:40:34.800 --> 00:40:37.760
<v Speaker 2>a band, I'm living in Spain, they should declare a

720
00:40:37.840 --> 00:40:41.639
<v Speaker 2>band I'm living in Germany. Ribilaak of Weinberg was even asked,

721
00:40:41.960 --> 00:40:45.159
<v Speaker 2>should we have a harem on living in Germany? And

722
00:40:45.239 --> 00:40:47.360
<v Speaker 2>he said, no, you can't make such a band. People

723
00:40:47.480 --> 00:40:52.679
<v Speaker 2>need parnossa. There's reasons to go. Michaeul am Roth, the Komavaser,

724
00:40:52.880 --> 00:40:55.039
<v Speaker 2>was asked about this and he discusses the harem in

725
00:40:55.079 --> 00:40:57.400
<v Speaker 2>Spain and says there was no harem in Spain, and

726
00:40:58.440 --> 00:41:03.119
<v Speaker 2>so that's why there was this on this. So I

727
00:41:03.199 --> 00:41:06.400
<v Speaker 2>wrote an article. You can read about it in the

728
00:41:06.480 --> 00:41:10.119
<v Speaker 2>journal cephar Rod. Sephar Rod is a journal. It's been

729
00:41:10.159 --> 00:41:15.320
<v Speaker 2>appearing since the nineteen forties. I believe none in the thirties.

730
00:41:15.320 --> 00:41:17.400
<v Speaker 2>I think it begins in the forties, which is a

731
00:41:17.559 --> 00:41:21.159
<v Speaker 2>journal of Judaic scholarship by Spanish scholars. Most of it

732
00:41:21.280 --> 00:41:24.679
<v Speaker 2>is in Spanish, some of it is in English. There

733
00:41:24.800 --> 00:41:26.920
<v Speaker 2>was a chair from i think it's nineteen fifteen of

734
00:41:27.039 --> 00:41:32.639
<v Speaker 2>Jewish Studies the University of Madrid. Avraham as Yahoo DA Avram.

735
00:41:32.800 --> 00:41:37.639
<v Speaker 2>I think it's Shomo Huda, Yeahuda. He came from Jerusalem,

736
00:41:37.719 --> 00:41:43.360
<v Speaker 2>a big scholar, Bible scholars, all sorts of interests. And

737
00:41:43.519 --> 00:41:46.760
<v Speaker 2>he was in Spain and he was a. He had

738
00:41:46.760 --> 00:41:49.639
<v Speaker 2>a chair there there a chair in Spain. He's a.

739
00:41:51.280 --> 00:41:53.480
<v Speaker 2>He came from Jerusalem, and he had good relations with

740
00:41:53.559 --> 00:41:57.280
<v Speaker 2>the Arabs. He was. I think he was Baghdaddy, I believe,

741
00:41:57.480 --> 00:42:01.199
<v Speaker 2>for I'm not sure which community he was. But he

742
00:42:01.400 --> 00:42:04.320
<v Speaker 2>thought that the Zionists messed everything up, that the Jews

743
00:42:04.360 --> 00:42:07.719
<v Speaker 2>and the Arabs could have got along together. Chime Whitesman

744
00:42:07.800 --> 00:42:10.760
<v Speaker 2>wrote a book, Trial and Error. Yahoo Dah wrote a

745
00:42:10.840 --> 00:42:15.760
<v Speaker 2>reply doctor Whitesman's errors on Trial but Yahoo does. He

746
00:42:15.880 --> 00:42:19.840
<v Speaker 2>wrote a book on Egyptology, trying to show that you

747
00:42:19.920 --> 00:42:24.000
<v Speaker 2>can see from the Torah the recognition of Egyptian civilization,

748
00:42:24.199 --> 00:42:26.599
<v Speaker 2>which means that it had to have been written in

749
00:42:26.800 --> 00:42:29.840
<v Speaker 2>the Egyptian times, because you can't have a work written

750
00:42:29.920 --> 00:42:32.320
<v Speaker 2>let's say a thousand years later that has you have

751
00:42:32.440 --> 00:42:37.800
<v Speaker 2>all these Egyptian words in let's saying Schmos, Egyptian terms

752
00:42:38.280 --> 00:42:42.760
<v Speaker 2>and names, pinahles for instance, Marario, all the lot of

753
00:42:42.840 --> 00:42:45.480
<v Speaker 2>there's a lot of the Egyptian stuff. Now this has

754
00:42:45.559 --> 00:42:49.360
<v Speaker 2>to preserve authentic memory, because otherwise, if you're writing it

755
00:42:49.480 --> 00:42:52.320
<v Speaker 2>a thousand years later, you couldn't have this. H So

756
00:42:52.840 --> 00:42:54.960
<v Speaker 2>Yahoo does book. I don't think check if it's on Google.

757
00:42:55.760 --> 00:42:58.079
<v Speaker 2>He has a whole book on Egyptology and the Torah.

758
00:42:58.239 --> 00:43:02.519
<v Speaker 2>But he wrote on many areas and he was in Spain. Incidentally,

759
00:43:02.639 --> 00:43:07.199
<v Speaker 2>the expulsion order, the expulsion of the Jews of Spain

760
00:43:07.400 --> 00:43:10.320
<v Speaker 2>was only officially lifted in December of nineteen sixty eight.

761
00:43:11.920 --> 00:43:14.519
<v Speaker 2>Before that time, technically, and this is written in the

762
00:43:14.599 --> 00:43:18.280
<v Speaker 2>Expulsion Order, which would see online Jews found in Spanish

763
00:43:18.440 --> 00:43:26.760
<v Speaker 2>territory could be executed and so but jew started returning.

764
00:43:26.840 --> 00:43:28.400
<v Speaker 2>It was there was I mean, it had become the

765
00:43:28.440 --> 00:43:33.559
<v Speaker 2>secular country. It didn't matter anymore. But technically it was

766
00:43:33.599 --> 00:43:35.840
<v Speaker 2>on the books till sixty eight. And it was only

767
00:43:35.920 --> 00:43:41.079
<v Speaker 2>in nineteen eighty six that Spain establishes diplomatic relations with Israel.

768
00:43:41.519 --> 00:43:43.800
<v Speaker 2>This is thirty eight years after the founding of the

769
00:43:43.880 --> 00:43:47.559
<v Speaker 2>state and three years after the Socialist assumed power. During

770
00:43:47.599 --> 00:43:51.760
<v Speaker 2>Franco's time, they didn't have relations Alo Franco. There's suspicion

771
00:43:51.800 --> 00:43:54.679
<v Speaker 2>that he might have Franco's as the one on Syrian

772
00:43:54.800 --> 00:43:57.800
<v Speaker 2>name s Fardaic name. He might have had some Jewish blood.

773
00:43:57.880 --> 00:44:01.480
<v Speaker 2>It's not clear there were Jews that were saved during

774
00:44:01.559 --> 00:44:08.159
<v Speaker 2>his time. It has dictator but h okay. So so

775
00:44:08.280 --> 00:44:11.320
<v Speaker 2>my question was, though, you know, is there such a

776
00:44:11.440 --> 00:44:15.039
<v Speaker 2>concept of Kiermont Spain? And I why I knew? I knew? Holfically,

777
00:44:15.119 --> 00:44:18.760
<v Speaker 2>it's not relevant. Everyone who dealt with it shows no.

778
00:44:18.880 --> 00:44:22.960
<v Speaker 2>Of course, there's no a heier Mont Spain. And vad

779
00:44:23.000 --> 00:44:26.360
<v Speaker 2>Jose visited in nineteen seventy seven. There's no issue of

780
00:44:26.519 --> 00:44:29.800
<v Speaker 2>visiting there, living there or anything. But I wanted to

781
00:44:29.960 --> 00:44:33.280
<v Speaker 2>get more sources for my article, and I wanted to

782
00:44:33.360 --> 00:44:35.239
<v Speaker 2>know what the current chiefrab I say. So I first

783
00:44:35.320 --> 00:44:39.800
<v Speaker 2>wrote too, of Mordecai el Yahoo. This was in nineteen

784
00:44:39.920 --> 00:44:43.039
<v Speaker 2>eighty seven, so we're talking a long time ago. And

785
00:44:44.159 --> 00:44:48.719
<v Speaker 2>where's he? First I wrote to Mortefail Yahu. Here he is.

786
00:44:49.559 --> 00:44:51.039
<v Speaker 2>The next person I wrote to, I'll just show you

787
00:44:51.079 --> 00:44:54.400
<v Speaker 2>the picture. Now, that's for Vavom Shapiro, who was also

788
00:44:54.519 --> 00:44:58.679
<v Speaker 2>Chief Rabba. He's there, he is with President Bush number one.

789
00:45:00.119 --> 00:45:04.480
<v Speaker 2>That's my question. Is there a concept of a harem

790
00:45:04.559 --> 00:45:09.840
<v Speaker 2>on Spain? And the first reply from Rabbi mor was

791
00:45:09.920 --> 00:45:11.960
<v Speaker 2>that he says, I don't know anything. About it other

792
00:45:12.039 --> 00:45:17.079
<v Speaker 2>than what he was the chief rabbi, not the one

793
00:45:17.119 --> 00:45:21.280
<v Speaker 2>directly for him, the one before that. Also about daddy

794
00:45:25.639 --> 00:45:29.679
<v Speaker 2>that he is. And he says that we don't have

795
00:45:29.760 --> 00:45:33.159
<v Speaker 2>anything explicitly written in. He thinks that maybe there's a

796
00:45:33.320 --> 00:45:35.840
<v Speaker 2>hint to it because the beats and most of Trani

797
00:45:35.920 --> 00:45:38.400
<v Speaker 2>says that there's no Jews living in Aragon and we're

798
00:45:38.440 --> 00:45:41.679
<v Speaker 2>sure none will come. And he says, well, this implies

799
00:45:41.760 --> 00:45:43.719
<v Speaker 2>that they said that no one should return, which I

800
00:45:43.760 --> 00:45:45.760
<v Speaker 2>did say, although it's not an official player, they did say,

801
00:45:47.360 --> 00:45:51.000
<v Speaker 2>you know, you shouldn't go back there. But Morpa says,

802
00:45:51.039 --> 00:45:53.400
<v Speaker 2>we don't have any real sources on it, and uh,

803
00:45:53.920 --> 00:45:56.559
<v Speaker 2>obviously this doesn't apply if you visit there. We do

804
00:45:56.679 --> 00:45:59.920
<v Speaker 2>trips to Spain. God will, we'll return our trips to Spain.

805
00:46:00.920 --> 00:46:04.880
<v Speaker 2>Those are some of our favorite trips. Spain incidentally also

806
00:46:05.000 --> 00:46:10.320
<v Speaker 2>includes Barcelona, which in medieval times that's not Sepharad in

807
00:46:10.679 --> 00:46:15.320
<v Speaker 2>Barcelona where the Ramban is, that's Catalonia. That's Spain. Is

808
00:46:16.000 --> 00:46:18.800
<v Speaker 2>is Castile and Aragon. Uh, all the way in the

809
00:46:18.880 --> 00:46:22.079
<v Speaker 2>north there coast to France. They even speak a different

810
00:46:22.159 --> 00:46:24.000
<v Speaker 2>language up there. If you remember, was it two years

811
00:46:24.000 --> 00:46:26.760
<v Speaker 2>ago they had this revolt they wanted to. But today

812
00:46:26.880 --> 00:46:29.519
<v Speaker 2>we regard it all as after the expulsion, because they

813
00:46:29.519 --> 00:46:33.199
<v Speaker 2>were expelled from everywhere. Cepharad then included everywhere. And the

814
00:46:33.320 --> 00:46:37.360
<v Speaker 2>Rambam he always, even though he's living in Egypt, he

815
00:46:37.400 --> 00:46:40.159
<v Speaker 2>always regards himself as from Sparad. So that's from Morte,

816
00:46:40.519 --> 00:46:44.199
<v Speaker 2>who from Shapiro through his secretary. He didn't write it

817
00:46:44.280 --> 00:46:48.559
<v Speaker 2>personally like mor who his letter is personally and signed

818
00:46:48.599 --> 00:46:51.719
<v Speaker 2>by him. It's just the chief Rabbi tells me to

819
00:46:51.800 --> 00:46:54.360
<v Speaker 2>tell you that. Although it's explained in a number of

820
00:46:54.400 --> 00:46:58.079
<v Speaker 2>books that dealt with Reyermont Spain, there's no source for this.

821
00:46:58.239 --> 00:47:00.920
<v Speaker 2>But there was such a hyrom and look today there's

822
00:47:00.920 --> 00:47:04.440
<v Speaker 2>a nice, big Jewish community in Spain with with Robunnim

823
00:47:04.599 --> 00:47:08.079
<v Speaker 2>and just opened up last year, a year and a

824
00:47:08.079 --> 00:47:10.400
<v Speaker 2>half ago. No, it's actually a year and a half.

825
00:47:10.440 --> 00:47:13.320
<v Speaker 2>A yeah, a bad house in Girona. There's no Jews

826
00:47:13.360 --> 00:47:16.519
<v Speaker 2>in Gerona. There are no Jews. Well, I take that back.

827
00:47:16.599 --> 00:47:18.480
<v Speaker 2>You never know. It could be Israelis or something, but

828
00:47:18.559 --> 00:47:20.840
<v Speaker 2>there there's no community in Gerona. But you're out of

829
00:47:20.880 --> 00:47:23.480
<v Speaker 2>tourists and everyone goes to Gerona because there's a big

830
00:47:23.559 --> 00:47:28.320
<v Speaker 2>museum there about the Hamandi's museum and uh, it's the

831
00:47:28.480 --> 00:47:31.760
<v Speaker 2>center of Jewish mysticism. So for all the tourists who come,

832
00:47:32.280 --> 00:47:35.360
<v Speaker 2>they walk by, they'll see, Uh, there's a cobad house

833
00:47:35.400 --> 00:47:38.320
<v Speaker 2>that you go in and uh, and he says that

834
00:47:38.400 --> 00:47:41.000
<v Speaker 2>there are Jews who live in like surrounding towns. A

835
00:47:41.079 --> 00:47:43.159
<v Speaker 2>Jew here or Jew there. There's always araielis wherever you go,

836
00:47:43.679 --> 00:47:46.639
<v Speaker 2>so like, uh, they'll have holiday services. But we had

837
00:47:46.679 --> 00:47:50.000
<v Speaker 2>our we had our lunch there in the Kabbad house

838
00:47:50.400 --> 00:47:55.159
<v Speaker 2>in Girona. But uh, you're all invited to come and

839
00:47:55.320 --> 00:47:58.199
<v Speaker 2>I'll tell you something about Madrid and then I'll share

840
00:47:58.199 --> 00:48:01.559
<v Speaker 2>it with you next way at in Madrid. Well, let

841
00:48:01.599 --> 00:48:03.519
<v Speaker 2>me share it to you next week, because I don't

842
00:48:03.559 --> 00:48:05.159
<v Speaker 2>want to get off topic. I'll make a note of

843
00:48:05.239 --> 00:48:07.679
<v Speaker 2>it's something you can eat in Madrid that we can't

844
00:48:07.719 --> 00:48:10.400
<v Speaker 2>eat in well, until recently you couldn't eat in America.

845
00:48:10.719 --> 00:48:15.119
<v Speaker 2>So I'll get to that next week. I want to

846
00:48:15.159 --> 00:48:19.880
<v Speaker 2>take you now to the next response, and this is

847
00:48:20.039 --> 00:48:24.480
<v Speaker 2>Kuskoff Zion. We're moving, we're getting along. We shall finish

848
00:48:24.559 --> 00:48:29.239
<v Speaker 2>one day, page two sixty, and it's to this Rabbi

849
00:48:30.519 --> 00:48:36.239
<v Speaker 2>new figure you are looking at Rabbi Chaim David Hav

850
00:48:36.840 --> 00:48:44.039
<v Speaker 2>hall Av Storry, the chief Rabbi of Tel Aviv. Before

851
00:48:44.079 --> 00:48:47.360
<v Speaker 2>that is our coll using mishow. He's the author of

852
00:48:47.559 --> 00:48:52.239
<v Speaker 2>many works, most famously I don't know how many volumes

853
00:48:52.320 --> 00:48:57.199
<v Speaker 2>you have to check. It's called say, well, these are

854
00:48:58.000 --> 00:49:00.199
<v Speaker 2>responds to the hero. But they were like simple well

855
00:49:00.519 --> 00:49:04.199
<v Speaker 2>in simple language, without going into much many capouli, but

856
00:49:04.320 --> 00:49:07.360
<v Speaker 2>maybe they were quite popular. He also wrote volume called

857
00:49:07.400 --> 00:49:12.760
<v Speaker 2>mahim Raim. She wrote he wrote like sorts uh. And

858
00:49:12.880 --> 00:49:16.079
<v Speaker 2>he was an important person in the public, uh, in

859
00:49:16.199 --> 00:49:21.719
<v Speaker 2>religious public. He was a mazrachi person, fascinating figure. He

860
00:49:22.000 --> 00:49:25.559
<v Speaker 2>is the subject of a biography actually uh this work

861
00:49:29.480 --> 00:49:33.000
<v Speaker 2>by uh father and son Teine or by Mark Angel

862
00:49:33.079 --> 00:49:38.400
<v Speaker 2>Raby him Angel Rajaim w Hayve gentle scholar and courageous thinker.

863
00:49:40.519 --> 00:49:43.880
<v Speaker 2>As it says here in the description, he served as

864
00:49:43.920 --> 00:49:47.920
<v Speaker 2>Sarfi chi tel Aviv, influenced by the profound and compassionate

865
00:49:48.039 --> 00:49:52.280
<v Speaker 2>teachings of his mentor of Vincio Ziel Rabby Alevi represented

866
00:49:52.320 --> 00:49:56.320
<v Speaker 2>the best in the Sparta tradition of Judeo Spanish sharadim.

867
00:49:56.840 --> 00:50:00.320
<v Speaker 2>So what does that mean? Represented the best in the

868
00:50:00.360 --> 00:50:03.400
<v Speaker 2>Spanish tradition well as opposed to the worst. You know

869
00:50:03.480 --> 00:50:05.920
<v Speaker 2>what I mean by the best is that he represented

870
00:50:06.039 --> 00:50:12.800
<v Speaker 2>the old Spartic mentality of tolerance, of openness to UH,

871
00:50:13.000 --> 00:50:17.920
<v Speaker 2>secular knowledge, to a wide ranging curriculum, to the poetry

872
00:50:18.000 --> 00:50:25.119
<v Speaker 2>of Spain, to pashut to UH, to the various commentators,

873
00:50:25.480 --> 00:50:29.159
<v Speaker 2>to the Jewish thinkers, the Jewish philosophers, and also kaba,

874
00:50:29.559 --> 00:50:32.480
<v Speaker 2>But not Kabala in the sense of magic and uh.

875
00:50:33.440 --> 00:50:35.519
<v Speaker 2>You know these guys who go around who can read

876
00:50:35.559 --> 00:50:39.000
<v Speaker 2>your palm and give you a brough if you pay them. No, No,

877
00:50:39.320 --> 00:50:42.880
<v Speaker 2>Kabbala as a Jewish theosophy, as a as a as

878
00:50:42.920 --> 00:50:47.960
<v Speaker 2>a repository of Jewish wisdom and moderation of a clam av.

879
00:50:48.079 --> 00:50:51.679
<v Speaker 2>That's a theme in the book of the Spartan Rabbi

880
00:50:51.760 --> 00:50:55.199
<v Speaker 2>of old, who the entire community was he went to him.

881
00:50:55.679 --> 00:50:58.719
<v Speaker 2>Not everyone was so observant, but the rabbi understood that

882
00:50:58.760 --> 00:51:02.679
<v Speaker 2>he's responsible for everyone in the community. So he was

883
00:51:02.760 --> 00:51:05.880
<v Speaker 2>able to reach out and love to all members of

884
00:51:06.000 --> 00:51:09.960
<v Speaker 2>the community, no matter what their level of religiosity. The opposite,

885
00:51:10.000 --> 00:51:12.719
<v Speaker 2>I guess you could say, of connot so for by

886
00:51:12.760 --> 00:51:16.519
<v Speaker 2>Mark Angel if you know his own philosophy. Obviously, Rabbi

887
00:51:16.679 --> 00:51:19.119
<v Speaker 2>l Av would be someone that he would lock up

888
00:51:19.159 --> 00:51:21.360
<v Speaker 2>to and would be the model of Judaism that he

889
00:51:21.400 --> 00:51:25.159
<v Speaker 2>would advocate, and that's indeed why they wrote the book.

890
00:51:26.519 --> 00:51:29.760
<v Speaker 2>My question to a clim Wlav was as follows, and

891
00:51:29.880 --> 00:51:35.519
<v Speaker 2>this goes back to nineteen eighty nine. We were just

892
00:51:35.800 --> 00:51:41.519
<v Speaker 2>talking before about what is said about Leah she went

893
00:51:41.599 --> 00:51:44.239
<v Speaker 2>out dressed like a Harlot. Well, that's not. In the Hummish.

894
00:51:45.039 --> 00:51:48.800
<v Speaker 2>You can find all sorts of examples, most famous. I

895
00:51:48.840 --> 00:51:51.800
<v Speaker 2>think most people know this because you learn it early

896
00:51:51.920 --> 00:51:56.280
<v Speaker 2>on when you're a kid in school. It says Noah

897
00:51:57.159 --> 00:51:59.000
<v Speaker 2>was it sounded for his generation?

898
00:52:00.320 --> 00:52:01.159
<v Speaker 1>So what does that mean?

899
00:52:02.440 --> 00:52:04.920
<v Speaker 2>Gamara says that it's right on Rashi as well. What

900
00:52:04.960 --> 00:52:09.079
<v Speaker 2>does it mean? Some say that only in his generation

901
00:52:10.000 --> 00:52:13.000
<v Speaker 2>he was at sadig. If he lived in another generation, uh,

902
00:52:13.719 --> 00:52:16.719
<v Speaker 2>you know, his generation was so bad that any one

903
00:52:16.719 --> 00:52:19.719
<v Speaker 2>who's had it halfway decent, is it sadig. He lived

904
00:52:19.719 --> 00:52:22.079
<v Speaker 2>in another generation, he wouldn't be any big deal. And

905
00:52:22.159 --> 00:52:25.480
<v Speaker 2>the other posing opinion is that no, he was at

906
00:52:25.559 --> 00:52:27.840
<v Speaker 2>soadig his generation, but had he lived in the generation

907
00:52:27.920 --> 00:52:29.719
<v Speaker 2>of Avraham, then he would have been needing a greater

908
00:52:29.760 --> 00:52:32.480
<v Speaker 2>at sadi because he would have been raised by his generation.

909
00:52:33.000 --> 00:52:36.519
<v Speaker 2>But how can you say that he says he's a sadig. Say,

910
00:52:36.519 --> 00:52:38.159
<v Speaker 2>he's really not such a sady. It's only because of

911
00:52:38.239 --> 00:52:40.760
<v Speaker 2>his generation. A couple of weeks ago we had the

912
00:52:40.840 --> 00:52:43.440
<v Speaker 2>partially he says, your safe went in to do his work.

913
00:52:44.039 --> 00:52:45.440
<v Speaker 2>He just drink of shot. He went in to do

914
00:52:45.559 --> 00:52:48.480
<v Speaker 2>his work. But if you look one of the interpretations

915
00:52:48.519 --> 00:52:50.480
<v Speaker 2>as he went in to go sin with Multiphar as

916
00:52:50.480 --> 00:52:53.599
<v Speaker 2>a wife, and you can find over and over again

917
00:52:53.760 --> 00:52:57.400
<v Speaker 2>where Hazau read things in a negative way that if

918
00:52:57.440 --> 00:52:59.400
<v Speaker 2>you look at the shot, Hey, if you look at

919
00:52:59.400 --> 00:53:03.000
<v Speaker 2>the shot bill them, Bilgm doesn't look so bad. And

920
00:53:03.119 --> 00:53:06.039
<v Speaker 2>what does Bilham do that's so bad? Uh? He says

921
00:53:06.079 --> 00:53:07.840
<v Speaker 2>these wonderful things about the Jews.

922
00:53:08.079 --> 00:53:08.199
<v Speaker 1>Uh.

923
00:53:08.320 --> 00:53:10.280
<v Speaker 2>When the people come to him, he says yes to

924
00:53:10.639 --> 00:53:12.960
<v Speaker 2>he can't go with them to uh to ball up.

925
00:53:13.639 --> 00:53:16.000
<v Speaker 2>He has to you know, sleep on it. And uh.

926
00:53:16.800 --> 00:53:19.000
<v Speaker 2>Even a sub for that matter, if you just read

927
00:53:19.039 --> 00:53:22.000
<v Speaker 2>the shock, a sub doesn't come out looking so bad. Uh.

928
00:53:22.440 --> 00:53:24.960
<v Speaker 2>Although a sub is different because as I've already said before,

929
00:53:24.960 --> 00:53:26.679
<v Speaker 2>I think some of the midrosin that make aluff looks

930
00:53:26.719 --> 00:53:29.039
<v Speaker 2>so bad and not necessarily speak on asam, but I

931
00:53:29.159 --> 00:53:33.199
<v Speaker 2>really like uh, asov is a representative Eddon for Rome

932
00:53:33.320 --> 00:53:37.000
<v Speaker 2>or leader Christian Empire, or maybe even as David Eistrom

933
00:53:37.039 --> 00:53:39.760
<v Speaker 2>wronging us a few weeks ago, did he David? Or

934
00:53:40.000 --> 00:53:42.440
<v Speaker 2>maybe in responsible David said even for Jesus. It could

935
00:53:42.480 --> 00:53:45.039
<v Speaker 2>be that sometimes Billum's mentioned it. Really he's a stand

936
00:53:45.079 --> 00:53:47.559
<v Speaker 2>in for Jesus. But we have plenty of examples. And

937
00:53:47.760 --> 00:53:49.840
<v Speaker 2>is the the the makoshiits eight seem the one who

938
00:53:49.880 --> 00:53:52.760
<v Speaker 2>goes out and gathers on the shaves. So uh is

939
00:53:52.840 --> 00:53:55.679
<v Speaker 2>that soft clood? So someone says soft cloud in the

940
00:53:55.880 --> 00:53:58.159
<v Speaker 2>in their abbies and the response says, well, so the

941
00:53:58.239 --> 00:54:01.360
<v Speaker 2>tower didn't say this, So if you're right, it's Lushi

942
00:54:01.400 --> 00:54:03.639
<v Speaker 2>and horror. If you're wrong, it's mostly shameless. So my question,

943
00:54:03.719 --> 00:54:09.400
<v Speaker 2>torb Halve, was how do the sages offer these interpretations?

944
00:54:09.960 --> 00:54:13.599
<v Speaker 2>Because if the Tora doesn't tell us this, why is

945
00:54:13.679 --> 00:54:17.239
<v Speaker 2>this not u it's a Lushian horror? I said, Russian horror,

946
00:54:17.239 --> 00:54:20.599
<v Speaker 2>But I mean technically Rushian horra doesn't apply according to many,

947
00:54:20.639 --> 00:54:23.440
<v Speaker 2>at least if someone's not alive. But it's it's defaming

948
00:54:23.519 --> 00:54:26.639
<v Speaker 2>someone's character. It's another problem. It's not technically Rushian horror.

949
00:54:26.920 --> 00:54:30.360
<v Speaker 2>How can you speak bad say bad things about it, said,

950
00:54:30.400 --> 00:54:33.119
<v Speaker 2>Tora doesn't mention it, even if you think it's true.

951
00:54:34.039 --> 00:54:36.119
<v Speaker 2>How do you have the right How did the sages

952
00:54:36.159 --> 00:54:38.719
<v Speaker 2>of old have the right or feel like it was

953
00:54:38.760 --> 00:54:43.400
<v Speaker 2>important to offer these interpretations which make Lea, for instance,

954
00:54:44.239 --> 00:54:48.679
<v Speaker 2>look bad. Isn't this wrong? I was asking, I mean,

955
00:54:49.400 --> 00:54:51.679
<v Speaker 2>not that I'm criticizing Hasa. I want to know, how

956
00:54:51.719 --> 00:54:55.360
<v Speaker 2>does this work? What's going on here? And he replies

957
00:54:55.400 --> 00:54:59.639
<v Speaker 2>to me as fobbles that every everything we see in

958
00:54:59.719 --> 00:55:03.800
<v Speaker 2>the interpretations of the sages that refers to Camora mid rush.

959
00:55:04.119 --> 00:55:05.599
<v Speaker 2>And I would say, even I guess you get to

960
00:55:05.920 --> 00:55:09.440
<v Speaker 2>uh uh rashow name because occasionally the reshowname even or

961
00:55:09.480 --> 00:55:12.599
<v Speaker 2>for interpretations like this, he says, this is a meetshal Tora.

962
00:55:13.039 --> 00:55:16.639
<v Speaker 2>This is part of the Torah. And he says that

963
00:55:16.840 --> 00:55:21.239
<v Speaker 2>Tono wished, according to this understanding, that too wished that

964
00:55:21.360 --> 00:55:24.400
<v Speaker 2>we would know that which the rabbis explained. In other words,

965
00:55:25.360 --> 00:55:27.280
<v Speaker 2>when the rabbis are explaining it, and it's not that

966
00:55:27.400 --> 00:55:29.440
<v Speaker 2>you have Tora and then you have their giving their

967
00:55:29.559 --> 00:55:32.320
<v Speaker 2>interpretation which makes someone look bad. No, no, it's this

968
00:55:32.480 --> 00:55:34.760
<v Speaker 2>is part of Tora. The Tora wishes us to have

969
00:55:34.920 --> 00:55:37.840
<v Speaker 2>these understandings. So why, Well, you can give all sorts

970
00:55:37.840 --> 00:55:40.199
<v Speaker 2>of reasons, because then we can understand why is Ui

971
00:55:40.320 --> 00:55:43.039
<v Speaker 2>is and we can understand why yak Over responded that way,

972
00:55:43.360 --> 00:55:46.119
<v Speaker 2>and we can explain all sorts of reasons why it's

973
00:55:46.199 --> 00:55:49.760
<v Speaker 2>important for us to know this information. And of course

974
00:55:49.800 --> 00:55:51.480
<v Speaker 2>you have to explain why did the tora tell us,

975
00:55:51.800 --> 00:55:54.400
<v Speaker 2>and that you can also give explanations of why the tora.

976
00:55:54.599 --> 00:55:57.199
<v Speaker 2>There's all sorts of ways you can understand why the

977
00:55:57.320 --> 00:56:00.559
<v Speaker 2>Torah didn't. It could be it's just a sometimes I

978
00:56:00.639 --> 00:56:03.679
<v Speaker 2>think the reason is because it's not meant for everyone.

979
00:56:03.760 --> 00:56:06.559
<v Speaker 2>Getting back to this old issue, remember the story of

980
00:56:09.079 --> 00:56:13.519
<v Speaker 2>it says that they wouldn't well, they wouldn't read certain things. Well,

981
00:56:13.679 --> 00:56:15.320
<v Speaker 2>I don't want to get into Nashia. It could be

982
00:56:15.400 --> 00:56:18.159
<v Speaker 2>that certain explanations maybe not everyone's supposed to know. I

983
00:56:18.239 --> 00:56:20.280
<v Speaker 2>don't know. You can come with those sorts of reasons.

984
00:56:20.719 --> 00:56:23.800
<v Speaker 2>And he says, regarding what I said about Noah, was

985
00:56:23.840 --> 00:56:28.199
<v Speaker 2>it sadik in his generation? He's saying that that from

986
00:56:28.280 --> 00:56:30.880
<v Speaker 2>the interpretation of the person who says it means he's

987
00:56:30.880 --> 00:56:33.840
<v Speaker 2>only it's sodik in his generation. This is the Tora saying,

988
00:56:33.880 --> 00:56:35.719
<v Speaker 2>it's not like you have the torah and then you

989
00:56:35.800 --> 00:56:39.920
<v Speaker 2>have an interpretation separately. No, this is what the tora's saying.

990
00:56:40.440 --> 00:56:43.800
<v Speaker 2>So by explaining it this way, you are revealing what

991
00:56:43.920 --> 00:56:47.480
<v Speaker 2>the torah wants you to know. So it's the question

992
00:56:47.599 --> 00:56:50.239
<v Speaker 2>which I asked, well, how is this? You know this

993
00:56:50.360 --> 00:56:53.400
<v Speaker 2>is revealing something extra that maybe wouldn't be better that

994
00:56:53.480 --> 00:56:56.320
<v Speaker 2>we wouldn't reveal this. The answer is no, because the

995
00:56:56.400 --> 00:56:59.039
<v Speaker 2>Tora dafka wants us to know this, And then of

996
00:56:59.119 --> 00:57:01.599
<v Speaker 2>course we just need to playing well, then why why

997
00:57:01.719 --> 00:57:03.920
<v Speaker 2>is the tar written in a cryptic way? But that

998
00:57:04.159 --> 00:57:07.320
<v Speaker 2>you can ask about everything is about that. Everything we have.

999
00:57:08.119 --> 00:57:12.199
<v Speaker 2>There's a reason why certain things are written explicitly and

1000
00:57:12.280 --> 00:57:15.639
<v Speaker 2>other things are only to be derived. I always assume

1001
00:57:15.719 --> 00:57:19.039
<v Speaker 2>that matters like this, the ikar is one and the

1002
00:57:19.199 --> 00:57:22.000
<v Speaker 2>the other is like a told. It's not necessary. It's

1003
00:57:22.039 --> 00:57:25.559
<v Speaker 2>not necessary to know whether it's noh was it soadi

1004
00:57:25.679 --> 00:57:28.079
<v Speaker 2>can only in his generation or an ad generation. Tara

1005
00:57:28.119 --> 00:57:30.119
<v Speaker 2>says it is a Sadi, so you can assume he's

1006
00:57:30.119 --> 00:57:32.159
<v Speaker 2>a Sadiq whenever he was. You don't need to know

1007
00:57:32.360 --> 00:57:34.880
<v Speaker 2>that it's not it's not an e car. It's not

1008
00:57:35.039 --> 00:57:37.559
<v Speaker 2>essential to know that. But the tara is telling you.

1009
00:57:37.639 --> 00:57:40.119
<v Speaker 2>According to that interpretation that this is what it is.

1010
00:57:40.239 --> 00:57:42.320
<v Speaker 2>So if you're able to learn and you know, go

1011
00:57:42.480 --> 00:57:46.599
<v Speaker 2>beyond the simple meaning, then you'll be initiated into that.

1012
00:57:47.280 --> 00:57:50.480
<v Speaker 2>And then he says that the it's not Russian, Horra,

1013
00:57:51.920 --> 00:57:54.119
<v Speaker 2>and he says, just this is no different that like

1014
00:57:54.199 --> 00:57:57.400
<v Speaker 2>the Toa writes about other people like love them as

1015
00:57:58.159 --> 00:58:00.280
<v Speaker 2>all the way. As I said, he's much worse own

1016
00:58:00.320 --> 00:58:03.039
<v Speaker 2>love one. Love One's not a good character. Why is

1017
00:58:03.079 --> 00:58:05.440
<v Speaker 2>it right about love on? Of course I don't think

1018
00:58:05.480 --> 00:58:07.880
<v Speaker 2>it's such a good answer, because love on love One's

1019
00:58:07.880 --> 00:58:09.719
<v Speaker 2>are Russian, so of course you can write question her

1020
00:58:09.920 --> 00:58:13.239
<v Speaker 2>say bad things about love on and asaf Also, I

1021
00:58:13.440 --> 00:58:16.400
<v Speaker 2>was Dafa speaking about people like Noah who are not

1022
00:58:16.599 --> 00:58:19.119
<v Speaker 2>portrayed that way, but have I how A he sees

1023
00:58:19.159 --> 00:58:21.599
<v Speaker 2>it is the same. He says that the Tara tells

1024
00:58:21.679 --> 00:58:25.039
<v Speaker 2>us these things, either explicitly or giving it in a

1025
00:58:25.079 --> 00:58:27.159
<v Speaker 2>way that you're supposed to see it. And since the

1026
00:58:27.239 --> 00:58:30.000
<v Speaker 2>tar is saying it, uh, this isn't something separate, you

1027
00:58:30.079 --> 00:58:33.639
<v Speaker 2>can't ask why was it done? Although I mentioned in

1028
00:58:33.679 --> 00:58:36.760
<v Speaker 2>the case of the of Tough they do mention, but

1029
00:58:36.840 --> 00:58:39.519
<v Speaker 2>that's the stages asking that. And it says they tell

1030
00:58:39.559 --> 00:58:42.400
<v Speaker 2>the story of the ego and the spies, the spies,

1031
00:58:42.519 --> 00:58:44.320
<v Speaker 2>that's that's saying a bad thing. You could say, why

1032
00:58:44.360 --> 00:58:46.159
<v Speaker 2>is the terre tell us about the spies? It makes

1033
00:58:46.199 --> 00:58:47.960
<v Speaker 2>them look bad. The answer is to the tur wants

1034
00:58:48.000 --> 00:58:51.559
<v Speaker 2>us to know certain truths, And he says, yeah, this

1035
00:58:51.719 --> 00:58:54.679
<v Speaker 2>is the explanation. Otherwise you can't tell anything of her.

1036
00:58:56.119 --> 00:59:00.320
<v Speaker 2>And he says it's and for the bad people, it's

1037
00:59:00.320 --> 00:59:02.760
<v Speaker 2>a midsto to explain the bad things they did. And

1038
00:59:02.880 --> 00:59:05.119
<v Speaker 2>of course you look in the stages. They don't just

1039
00:59:05.199 --> 00:59:07.599
<v Speaker 2>say about Torra figures, that say about other figures. And

1040
00:59:07.679 --> 00:59:10.880
<v Speaker 2>throughout history this is a it's attention, which I don't

1041
00:59:10.880 --> 00:59:13.199
<v Speaker 2>know what the answer is, because on the one hand,

1042
00:59:13.400 --> 00:59:15.400
<v Speaker 2>you're not supposed to say bad things. On the other hand,

1043
00:59:15.440 --> 00:59:18.119
<v Speaker 2>we know you're supposed to expose the hypocrites. And if

1044
00:59:18.159 --> 00:59:20.639
<v Speaker 2>someone who we think is a pious person did something bad,

1045
00:59:20.719 --> 00:59:22.599
<v Speaker 2>we're supposed to let people know about it. So at

1046
00:59:22.599 --> 00:59:27.440
<v Speaker 2>the end of the day, it seems that there's confusion

1047
00:59:27.480 --> 00:59:29.400
<v Speaker 2>as to how far you're supposed to take this. Look.

1048
00:59:29.400 --> 00:59:31.800
<v Speaker 2>If you're writing a work of history, of course you're

1049
00:59:31.800 --> 00:59:34.559
<v Speaker 2>supposed to write what happened. And if one rabbi did

1050
00:59:34.639 --> 00:59:36.480
<v Speaker 2>a terrible thing to another rabbi. You don't have to

1051
00:59:36.519 --> 00:59:39.159
<v Speaker 2>write it. They write it themselves, the other rabbis. So

1052
00:59:41.079 --> 00:59:44.599
<v Speaker 2>the assumption seems to be that something done publicly, that

1053
00:59:44.639 --> 00:59:49.039
<v Speaker 2>it's important for people to know that it's okay to

1054
00:59:49.159 --> 00:59:51.239
<v Speaker 2>mention it. And I think the stories that we saw,

1055
00:59:51.400 --> 00:59:55.280
<v Speaker 2>the shocking stories about the rabbis criticizing other rabbis, is

1056
00:59:55.400 --> 00:59:57.199
<v Speaker 2>because the other rabbi is supposed to see this and

1057
00:59:57.280 --> 01:00:03.159
<v Speaker 2>learn from this. The rev beat the robach he asks about,

1058
01:00:03.480 --> 01:00:05.039
<v Speaker 2>he has a response and which he wants to know

1059
01:00:05.119 --> 01:00:07.480
<v Speaker 2>about some of these stories that don't that you know.

1060
01:00:07.559 --> 01:00:13.000
<v Speaker 2>It talks about certain rabbis were given sexual temptations, and

1061
01:00:13.360 --> 01:00:15.679
<v Speaker 2>why would you tell a story like this. There's a

1062
01:00:15.719 --> 01:00:19.079
<v Speaker 2>famous story, I mean, travel very far is Sitsus saved

1063
01:00:19.159 --> 01:00:22.079
<v Speaker 2>him from sinning, and the rabbach Jesus has actually a

1064
01:00:22.199 --> 01:00:25.280
<v Speaker 2>praise that you see that they were today. We wouldn't

1065
01:00:25.280 --> 01:00:27.079
<v Speaker 2>regard it as a praise. If anyone told a story

1066
01:00:27.199 --> 01:00:30.039
<v Speaker 2>like this that a great guddle traveled far to the

1067
01:00:30.079 --> 01:00:33.199
<v Speaker 2>prostitute and only at the last minute was we wouldn't

1068
01:00:33.199 --> 01:00:35.639
<v Speaker 2>think that that's praise. But the Rabach thinks this has

1069
01:00:35.719 --> 01:00:38.880
<v Speaker 2>praised these stories because it shows that even the greatest people,

1070
01:00:39.440 --> 01:00:42.679
<v Speaker 2>they were able to overcome their inclinations. Relical Staying somewhere

1071
01:00:43.079 --> 01:00:47.280
<v Speaker 2>writes he actually appreciates that approach because he says that

1072
01:00:47.559 --> 01:00:49.559
<v Speaker 2>if you look at the godol in literature we have,

1073
01:00:50.119 --> 01:00:54.760
<v Speaker 2>you have nothing like Augustine's confessions. Augustine wrote a work,

1074
01:00:54.880 --> 01:00:56.760
<v Speaker 2>an all of biographical work, and which you spoke about

1075
01:00:56.800 --> 01:00:59.880
<v Speaker 2>how as a youth, what a sinner he was today

1076
01:01:00.000 --> 01:01:02.480
<v Speaker 2>you can never have that because if you have a

1077
01:01:02.559 --> 01:01:05.840
<v Speaker 2>Baltshuvo becomes a great tois sage, he'll never want to

1078
01:01:05.880 --> 01:01:07.679
<v Speaker 2>reveal how he was in his youth, and no one

1079
01:01:07.719 --> 01:01:09.519
<v Speaker 2>would ever write about. In fact, they cover it up.

1080
01:01:10.079 --> 01:01:12.679
<v Speaker 2>Rabbi Wolby, for instance, the famous Rabbi Wolby is a

1081
01:01:12.679 --> 01:01:14.719
<v Speaker 2>book comes from a completely you've show me a great

1082
01:01:14.800 --> 01:01:17.719
<v Speaker 2>muster figure. But he came from a completely irreligious family.

1083
01:01:18.280 --> 01:01:20.639
<v Speaker 2>And yet if you read the Karadia newspapers after he

1084
01:01:20.639 --> 01:01:22.199
<v Speaker 2>passed away, to make him seem like he was a

1085
01:01:22.280 --> 01:01:24.719
<v Speaker 2>toroisage from his youth, and this and that he came

1086
01:01:24.840 --> 01:01:28.639
<v Speaker 2>his father was an atheistic, a pro atheist, I say,

1087
01:01:28.880 --> 01:01:32.519
<v Speaker 2>committed irreligious, certainly professor in Berlin. He came from an

1088
01:01:32.599 --> 01:01:37.719
<v Speaker 2>irreligious background entirely. And after This appeared one of the habituaries,

1089
01:01:37.840 --> 01:01:39.400
<v Speaker 2>I think it was in a Jewish tribune in London.

1090
01:01:39.519 --> 01:01:42.159
<v Speaker 2>Someone wrote a piece and saying, why can't you tell

1091
01:01:42.199 --> 01:01:44.159
<v Speaker 2>the truth. This is a great mila for him that

1092
01:01:44.239 --> 01:01:46.320
<v Speaker 2>he grew up in this non religious home and he

1093
01:01:46.480 --> 01:01:49.599
<v Speaker 2>was able to become religious. But in that world they

1094
01:01:49.920 --> 01:01:52.199
<v Speaker 2>won't want to say this or about reversing rights. That

1095
01:01:52.280 --> 01:01:56.039
<v Speaker 2>we don't have anything like Augustine's confessions. And he thinks

1096
01:01:56.119 --> 01:01:59.920
<v Speaker 2>that's a problem because look, we have Rebbiapiva, we have

1097
01:02:00.159 --> 01:02:02.880
<v Speaker 2>what Raci Luckish the Kamara tells us about these people.

1098
01:02:03.079 --> 01:02:05.000
<v Speaker 2>So it shows that if you're if you're eight, you

1099
01:02:05.039 --> 01:02:07.880
<v Speaker 2>shouldn't be ashamed of your past. Don't be ashamed of

1100
01:02:10.760 --> 01:02:13.719
<v Speaker 2>ras Scheinberger. We're never ashamed of the fact that they

1101
01:02:13.760 --> 01:02:15.559
<v Speaker 2>could tell you all the baseball players in the nineteen

1102
01:02:15.599 --> 01:02:18.679
<v Speaker 2>forties and fifties. Then they moved beyond that, but they

1103
01:02:18.719 --> 01:02:20.480
<v Speaker 2>weren't ashamed by it. And I yet, I know a

1104
01:02:20.559 --> 01:02:24.199
<v Speaker 2>certain rabbi who may believe in public and he comes

1105
01:02:24.239 --> 01:02:26.599
<v Speaker 2>from that he didn't know who the who the Yankees were.

1106
01:02:26.679 --> 01:02:28.599
<v Speaker 2>Literally may believe he didn't know who the Yankees were.

1107
01:02:29.239 --> 01:02:31.519
<v Speaker 2>And this is someone who came from a non religious background,

1108
01:02:31.519 --> 01:02:33.480
<v Speaker 2>believe it or not. But I mean he felt like

1109
01:02:33.559 --> 01:02:35.360
<v Speaker 2>you literally had to make believes and didn't know who

1110
01:02:35.400 --> 01:02:38.119
<v Speaker 2>the Yankees were that they were said their baseball team

1111
01:02:38.199 --> 01:02:41.239
<v Speaker 2>or something. We don't need to make believe with that stuff.

1112
01:02:41.239 --> 01:02:43.679
<v Speaker 2>Oh it's already nine thirty three. Let me take the

1113
01:02:43.800 --> 01:02:51.119
<v Speaker 2>questions and comments. Thank you, Mel, as always, Mel, You're

1114
01:02:51.119 --> 01:02:54.599
<v Speaker 2>not a yucky but I appreciate it. Burk says. Congregacial

1115
01:02:54.639 --> 01:02:57.280
<v Speaker 2>singing is the way I recall the expression, rather than

1116
01:02:57.320 --> 01:03:00.800
<v Speaker 2>communal singing. Right, congregational, communal, they're all the same. This

1117
01:03:00.960 --> 01:03:04.119
<v Speaker 2>is really an American thing. The Young Israel movement. It

1118
01:03:04.280 --> 01:03:07.639
<v Speaker 2>used to be. And listen to the hasen and whenever

1119
01:03:07.719 --> 01:03:09.920
<v Speaker 2>I need to know shoals that have the hosen my senses.

1120
01:03:09.960 --> 01:03:11.679
<v Speaker 2>You're not supposed to do anything. You're supposed to sit

1121
01:03:11.960 --> 01:03:16.159
<v Speaker 2>and listen to the hasen. But the the way we

1122
01:03:16.360 --> 01:03:19.320
<v Speaker 2>have it today where we sing, you go to siwash

1123
01:03:19.400 --> 01:03:21.719
<v Speaker 2>min yuni, even for Dodi who sings it to the

1124
01:03:21.760 --> 01:03:26.519
<v Speaker 2>hasinal sing it. Then you mumble, I guess between sections

1125
01:03:26.840 --> 01:03:29.760
<v Speaker 2>between each little section there you take the tar out

1126
01:03:29.760 --> 01:03:31.440
<v Speaker 2>of the ark. You don't say they. So this is

1127
01:03:31.559 --> 01:03:35.159
<v Speaker 2>a this is important, and this is an American thing.

1128
01:03:35.280 --> 01:03:37.920
<v Speaker 2>It's not really traditional, but a lot of things in

1129
01:03:38.039 --> 01:03:40.719
<v Speaker 2>Europe they didn't do it, but today we do it.

1130
01:03:40.960 --> 01:03:44.480
<v Speaker 2>That explains, incidentally, why there's been a backlash in one

1131
01:03:44.559 --> 01:03:48.119
<v Speaker 2>area against this all of us here. I think we

1132
01:03:48.199 --> 01:03:49.760
<v Speaker 2>used to be with my age and older. We grew

1133
01:03:49.880 --> 01:03:53.599
<v Speaker 2>up in hallow singing. Remember we used to sing oh

1134
01:03:53.840 --> 01:03:57.360
<v Speaker 2>do we would sing it all together. Although really you're

1135
01:03:57.360 --> 01:03:59.960
<v Speaker 2>supposed there are shohan sort of like as I recall,

1136
01:04:00.239 --> 01:04:01.800
<v Speaker 2>justify is that? But you're really it's supposed to be

1137
01:04:02.920 --> 01:04:05.719
<v Speaker 2>It's supposed to be responsive. That's one of the achievements

1138
01:04:05.760 --> 01:04:08.320
<v Speaker 2>of art school, the arts girl sitter. I remember how

1139
01:04:08.360 --> 01:04:10.880
<v Speaker 2>it took a while, but now if you start singing

1140
01:04:11.000 --> 01:04:13.039
<v Speaker 2>yom are now with the haas and someone will shush you.

1141
01:04:13.800 --> 01:04:16.480
<v Speaker 2>And really arts Girl's right, it's supposed to be responsive.

1142
01:04:16.599 --> 01:04:20.280
<v Speaker 2>But because we became a community where we sing together,

1143
01:04:20.519 --> 01:04:22.800
<v Speaker 2>and if you look for example on Russia, Shana young Kipper,

1144
01:04:23.519 --> 01:04:26.360
<v Speaker 2>the master will tell you responsive. Again, we sing it all.

1145
01:04:26.800 --> 01:04:29.599
<v Speaker 2>We don't do it responsive, So I don't know really

1146
01:04:29.599 --> 01:04:31.199
<v Speaker 2>if there's any difference. We do a lot of things

1147
01:04:31.199 --> 01:04:34.559
<v Speaker 2>where they tell you responsive, but the congregational singing is

1148
01:04:34.760 --> 01:04:40.360
<v Speaker 2>vital in the modern orthodox seegoos. You need that, so

1149
01:04:40.480 --> 01:04:42.440
<v Speaker 2>Zana says, I don't get it. Learning to lane is

1150
01:04:42.440 --> 01:04:45.239
<v Speaker 2>a valuable skill. How would all the backyard and function

1151
01:04:45.360 --> 01:04:50.199
<v Speaker 2>without multiple people who can lane? Well, you're always going

1152
01:04:50.280 --> 01:04:52.199
<v Speaker 2>to have people who can laying. The question is does

1153
01:04:52.239 --> 01:04:55.039
<v Speaker 2>every kid need to lane? My friend wrote to me.

1154
01:04:55.920 --> 01:04:57.840
<v Speaker 2>I asked her about this just today. My friend in

1155
01:04:57.920 --> 01:05:01.840
<v Speaker 2>Lakewood who his son did learn to lane. He says

1156
01:05:02.079 --> 01:05:05.840
<v Speaker 2>he gave the reason as to why. He says that

1157
01:05:07.360 --> 01:05:10.000
<v Speaker 2>in Yeshimas they don't allow young boys to lane. They

1158
01:05:12.320 --> 01:05:13.880
<v Speaker 2>they have an issue with the fact that many boys

1159
01:05:13.920 --> 01:05:16.519
<v Speaker 2>don't lank correctly, or laying by heart, or or laying

1160
01:05:16.519 --> 01:05:19.239
<v Speaker 2>it by heart in or it's not reading it. You're

1161
01:05:19.239 --> 01:05:22.559
<v Speaker 2>always gonna have people who can lane. There's always generally

1162
01:05:22.599 --> 01:05:24.440
<v Speaker 2>you have someone who can laye. The question is does

1163
01:05:24.480 --> 01:05:27.400
<v Speaker 2>every kid need to lane? And often they don't do

1164
01:05:27.639 --> 01:05:31.239
<v Speaker 2>very well. Sometimes they make a lot of mistakes. Orbanovich,

1165
01:05:31.519 --> 01:05:34.079
<v Speaker 2>he said that you don't need to correct the bar

1166
01:05:34.159 --> 01:05:37.599
<v Speaker 2>Mitza boy because it's embarrassing to him and the busha

1167
01:05:37.719 --> 01:05:40.239
<v Speaker 2>the embarrassment to him is worse because there she says

1168
01:05:40.280 --> 01:05:43.239
<v Speaker 2>that you can doesn't have to be perfect laning. So

1169
01:05:43.360 --> 01:05:45.880
<v Speaker 2>he thought that for a bar mitza boy, because there

1170
01:05:45.880 --> 01:05:47.599
<v Speaker 2>are sometimes you have the bar mitzvo. He makes a

1171
01:05:47.639 --> 01:05:53.559
<v Speaker 2>lot of mistakes. So Susanna says, Theeminnite minha is Delaine

1172
01:05:53.639 --> 01:05:56.079
<v Speaker 2>or Eliah when you're called up, Well, that used to

1173
01:05:56.119 --> 01:05:59.960
<v Speaker 2>be everyone used to do that. The Yemenites will lane

1174
01:06:00.360 --> 01:06:03.559
<v Speaker 2>before they're thirteen. They can lane at seven, eight years old.

1175
01:06:03.639 --> 01:06:06.039
<v Speaker 2>They used to. So today you're saying they still You

1176
01:06:06.119 --> 01:06:08.480
<v Speaker 2>can lame if if you know it. I've told the

1177
01:06:08.519 --> 01:06:11.119
<v Speaker 2>story a number of times. Well I did it a

1178
01:06:11.159 --> 01:06:12.960
<v Speaker 2>couple of weeks ago, more than a couple of weeks

1179
01:06:13.000 --> 01:06:15.239
<v Speaker 2>of bray sheets, because that's my son's bar Mitsa parsha,

1180
01:06:15.280 --> 01:06:16.920
<v Speaker 2>and I told it to him. So they called me

1181
01:06:17.000 --> 01:06:19.039
<v Speaker 2>up for the master. So I said, I can lame

1182
01:06:19.119 --> 01:06:22.559
<v Speaker 2>the landing the after also, But I told the story

1183
01:06:22.599 --> 01:06:24.440
<v Speaker 2>a number of times and I still regret it. And

1184
01:06:24.559 --> 01:06:27.639
<v Speaker 2>since we have people from looking outen from Boston, this

1185
01:06:27.760 --> 01:06:30.320
<v Speaker 2>happened at Kadima turismosals, so you could tell them once.

1186
01:06:30.360 --> 01:06:35.639
<v Speaker 2>I was there for shaba Is visiting and they it

1187
01:06:35.800 --> 01:06:39.880
<v Speaker 2>was Partia Zahler and they gave me Partias. I was

1188
01:06:39.920 --> 01:06:42.239
<v Speaker 2>doing the hot. They gave me the master, and I

1189
01:06:42.360 --> 01:06:45.119
<v Speaker 2>told them that I could laan it and I laned it,

1190
01:06:45.519 --> 01:06:49.199
<v Speaker 2>and I laned it perfectly. And how did I do that?

1191
01:06:49.480 --> 01:06:54.000
<v Speaker 2>Because that's my Partia's parsias pisadsing, so I know h

1192
01:06:54.159 --> 01:06:57.920
<v Speaker 2>parsha zaher. But later I felt guilty about this because

1193
01:06:59.079 --> 01:07:01.719
<v Speaker 2>they're probably think later that I'm like some expert I

1194
01:07:01.840 --> 01:07:03.840
<v Speaker 2>know if I can just call me up out of

1195
01:07:03.880 --> 01:07:05.800
<v Speaker 2>the blue. I didn't know I was getting moster and

1196
01:07:05.880 --> 01:07:07.320
<v Speaker 2>all of a sudden I can say I can lay it.

1197
01:07:07.360 --> 01:07:10.840
<v Speaker 2>They think I know every single tower aportion, which isn't true.

1198
01:07:10.880 --> 01:07:14.599
<v Speaker 2>All I know is say and a few reshowns that

1199
01:07:14.639 --> 01:07:17.880
<v Speaker 2>I've laned in my son's partio was so I felt

1200
01:07:17.960 --> 01:07:20.199
<v Speaker 2>that afterwards that that was I didn't think of it

1201
01:07:20.320 --> 01:07:22.440
<v Speaker 2>till later, but I gave the wrong impression that I'm

1202
01:07:22.480 --> 01:07:25.360
<v Speaker 2>some Germany reader here who just laying. We all know

1203
01:07:25.440 --> 01:07:28.119
<v Speaker 2>people who could lay in the hotel ra. My neighbor

1204
01:07:28.199 --> 01:07:31.480
<v Speaker 2>growing up was the older man that my friend's grandfather

1205
01:07:31.559 --> 01:07:33.760
<v Speaker 2>would lain every week. He knew the entire tower by heart.

1206
01:07:34.800 --> 01:07:39.079
<v Speaker 2>But that's not me work, says Middress says Yako was

1207
01:07:39.119 --> 01:07:41.199
<v Speaker 2>eighty four when he married. Yes, and some there's a

1208
01:07:41.360 --> 01:07:43.880
<v Speaker 2>middress that speaks about les twenty two. But there's another

1209
01:07:43.920 --> 01:07:49.360
<v Speaker 2>source that speaks of ruffle as I think sorry as

1210
01:07:49.400 --> 01:07:54.599
<v Speaker 2>thirteen or fourteen. Uh, I'll get back to drunk you'll see.

1211
01:07:54.679 --> 01:07:57.400
<v Speaker 2>I'll show you next week toookim. I'll show you the

1212
01:07:57.480 --> 01:07:59.719
<v Speaker 2>sixth to dus z a caneam, and I'll show you

1213
01:07:59.800 --> 01:08:02.800
<v Speaker 2>the four no. And I'll show you an unbelievable parallel,

1214
01:08:03.880 --> 01:08:08.960
<v Speaker 2>which I think will you'll find fascinating. That one says

1215
01:08:09.000 --> 01:08:12.199
<v Speaker 2>in the story, Lean and Ruchel are portrayed negatively by

1216
01:08:12.320 --> 01:08:20.239
<v Speaker 2>the mid Rush. I don't remember Rocco, So okay, we'll

1217
01:08:20.279 --> 01:08:23.399
<v Speaker 2>get the bar save the drunkenness next week, and wait

1218
01:08:23.479 --> 01:08:27.039
<v Speaker 2>till you see what I say. Howard says he dobvined

1219
01:08:27.039 --> 01:08:30.119
<v Speaker 2>in Moroccan family Minion, and he received in Alia, and

1220
01:08:30.159 --> 01:08:31.960
<v Speaker 2>they could not understand why they didn't want to lame

1221
01:08:32.079 --> 01:08:34.960
<v Speaker 2>the portion of the iliya I received. Well, they were

1222
01:08:35.039 --> 01:08:39.600
<v Speaker 2>then pretty learned, because I'm in Moroccan shoals. When we

1223
01:08:39.680 --> 01:08:44.399
<v Speaker 2>go to Morocco and they're the people the average person

1224
01:08:44.800 --> 01:08:47.359
<v Speaker 2>doesn't know how to lane, but if you know how

1225
01:08:47.399 --> 01:08:50.039
<v Speaker 2>to lane, certainly you should lay. When we were in

1226
01:08:50.159 --> 01:08:54.199
<v Speaker 2>Morocco in January one year ago, they gave me an Aliya,

1227
01:08:54.279 --> 01:08:56.319
<v Speaker 2>and he asked me, do I want to lay in it?

1228
01:08:56.920 --> 01:09:01.239
<v Speaker 2>And I said no, but I didn't know the landing.

1229
01:09:01.279 --> 01:09:02.039
<v Speaker 2>What am I supposed to do?

1230
01:09:02.199 --> 01:09:06.800
<v Speaker 3>But Mark, if I can say the trip when we

1231
01:09:06.920 --> 01:09:08.960
<v Speaker 3>went to Morocco the summer before, when you stayed in

1232
01:09:09.039 --> 01:09:11.159
<v Speaker 3>the hotel and event we went to the shool, so

1233
01:09:11.359 --> 01:09:14.079
<v Speaker 3>that was in Israel. They were like a parsha ahead.

1234
01:09:14.119 --> 01:09:16.720
<v Speaker 3>You remember that whole thing. So they had a whole discussion.

1235
01:09:16.760 --> 01:09:18.720
<v Speaker 3>They said, okay, they're going to do also bublock, I

1236
01:09:18.720 --> 01:09:21.119
<v Speaker 3>think they did, and then they cleffed on the table

1237
01:09:21.199 --> 01:09:23.079
<v Speaker 3>and they just called the guy they pointed to one

1238
01:09:23.119 --> 01:09:25.600
<v Speaker 3>of the Moroccan people. He just came up like out

1239
01:09:25.640 --> 01:09:27.439
<v Speaker 3>of the blue and he just laying the entire partia

1240
01:09:27.760 --> 01:09:31.720
<v Speaker 3>without alias nothing. So h even now in Morocco, the

1241
01:09:31.800 --> 01:09:34.159
<v Speaker 3>people know these some of them know how to laying

1242
01:09:34.239 --> 01:09:34.840
<v Speaker 3>without warning.

1243
01:09:35.359 --> 01:09:39.640
<v Speaker 2>If and that's about it. That's in Marrakesh, not in Casaboncasrakesh.

1244
01:09:39.680 --> 01:09:41.800
<v Speaker 2>Of course, if you, if you grow up, but doing

1245
01:09:41.880 --> 01:09:43.960
<v Speaker 2>the old Startic way where you do each partia with

1246
01:09:44.079 --> 01:09:49.880
<v Speaker 2>the meme, then it'll be uh much easier for you.

1247
01:09:53.159 --> 01:09:55.439
<v Speaker 2>Someone asked me why my articles are not in academia.

1248
01:09:55.479 --> 01:09:57.720
<v Speaker 2>I haven't yet got a chance to do it. Uh

1249
01:09:59.000 --> 01:10:01.640
<v Speaker 2>Barry says there was a Jewish medical ethics and debate

1250
01:10:01.760 --> 01:10:04.119
<v Speaker 2>in the Lea. Lelo was the journal that was published

1251
01:10:04.520 --> 01:10:08.960
<v Speaker 2>by Jews College, like the English to English Tower Journal

1252
01:10:09.039 --> 01:10:13.239
<v Speaker 2>in England between Fred Rosner and Reve Jakobovitz about speaking

1253
01:10:13.319 --> 01:10:17.600
<v Speaker 2>at this conference, where doctor Jacobovitz cited to the connote

1254
01:10:17.640 --> 01:10:19.960
<v Speaker 2>of Hanover Germany that have someone returned to Spain, he

1255
01:10:20.000 --> 01:10:22.000
<v Speaker 2>could not receive in Alia for a year, I'm very nice,

1256
01:10:22.439 --> 01:10:24.159
<v Speaker 2>so he did not want to speak in Germany. And

1257
01:10:24.239 --> 01:10:27.279
<v Speaker 2>for one day when Jacob spoke, conference moved outside Germany.

1258
01:10:27.520 --> 01:10:31.600
<v Speaker 2>That's actually mentioned this not about the Hunover, but in

1259
01:10:31.720 --> 01:10:35.680
<v Speaker 2>his discussions with Michael Shashar he mentions that he didn't

1260
01:10:35.680 --> 01:10:37.640
<v Speaker 2>want to go into Germany, and I believe it mentions

1261
01:10:37.680 --> 01:10:41.119
<v Speaker 2>that about the conference moving outside Germany. But today Germany

1262
01:10:41.279 --> 01:10:44.279
<v Speaker 2>is is it's the only community in Europe where Judaism

1263
01:10:44.520 --> 01:10:48.760
<v Speaker 2>Jewish population is growing. It's a there's Yeshiva's there and

1264
01:10:48.920 --> 01:10:53.079
<v Speaker 2>there's communities. So but he in Chakova Getz himself, I

1265
01:10:53.159 --> 01:10:55.319
<v Speaker 2>mean he comes from Germany, his family, his father was

1266
01:10:55.319 --> 01:10:57.399
<v Speaker 2>a die in there. It was much more I guess

1267
01:10:57.479 --> 01:11:00.640
<v Speaker 2>personal and close to him not to go there. I mean,

1268
01:11:00.720 --> 01:11:03.199
<v Speaker 2>he didn't tell other people not to go there. There's

1269
01:11:03.279 --> 01:11:05.199
<v Speaker 2>Jews living there. I understand that people don't want to go.

1270
01:11:05.800 --> 01:11:08.239
<v Speaker 2>And we haven't had a Germany trip since the first two,

1271
01:11:08.359 --> 01:11:10.520
<v Speaker 2>but we would like to have another one because, as

1272
01:11:10.560 --> 01:11:12.600
<v Speaker 2>I've said before, if you're not going to go to

1273
01:11:12.640 --> 01:11:15.399
<v Speaker 2>all the places where they've killed the Jews, Germany is

1274
01:11:15.479 --> 01:11:17.239
<v Speaker 2>just more recent. But they did it in England, they

1275
01:11:17.279 --> 01:11:19.600
<v Speaker 2>did it in France, They've done it. They've done it

1276
01:11:19.680 --> 01:11:24.720
<v Speaker 2>all over unfortunately. And Barry says that his mentor Rebbi

1277
01:11:24.800 --> 01:11:27.880
<v Speaker 2>mark Angel introduced me to the writings of Rebel av As.

1278
01:11:27.920 --> 01:11:30.439
<v Speaker 2>He told me that you and Ashkenazi should understand the

1279
01:11:30.560 --> 01:11:34.239
<v Speaker 2>true Sephardic thinking. And really it comes from rebby Uzziel,

1280
01:11:35.119 --> 01:11:38.800
<v Speaker 2>because reb Uzziel, who was in Salonica, he carried on

1281
01:11:38.960 --> 01:11:43.800
<v Speaker 2>this fartic approach of openness. I guess that's the term.

1282
01:11:44.039 --> 01:11:46.199
<v Speaker 2>And yes, ra by Kelman says, Rabbi hall Av was

1283
01:11:46.239 --> 01:11:48.399
<v Speaker 2>the first major posts Ak to say smoking is forbidden,

1284
01:11:48.720 --> 01:11:50.680
<v Speaker 2>and then later many many others. In fact, today I

1285
01:11:50.680 --> 01:11:52.800
<v Speaker 2>don't know do any real major posts can say it

1286
01:11:53.079 --> 01:11:53.880
<v Speaker 2>is not forbidden.

1287
01:11:53.960 --> 01:11:54.479
<v Speaker 1>But uh.

1288
01:11:56.479 --> 01:12:00.520
<v Speaker 2>Uh, making of a god was banned? No, I don't.

1289
01:12:00.920 --> 01:12:03.079
<v Speaker 2>Making of a goodo was banned because they told about

1290
01:12:03.119 --> 01:12:07.319
<v Speaker 2>the the the authentic stories supposedly authentic in which not

1291
01:12:07.399 --> 01:12:10.720
<v Speaker 2>all the rabbis turned came out looking so great. So

1292
01:12:10.920 --> 01:12:14.000
<v Speaker 2>this rabbi had a temper and this rabbi and rabbi

1293
01:12:14.359 --> 01:12:17.479
<v Speaker 2>had had negative things about someone else rabe Kamenetski and

1294
01:12:17.520 --> 01:12:20.760
<v Speaker 2>the introduction says that he thinks that we can respect

1295
01:12:20.800 --> 01:12:23.399
<v Speaker 2>these godoie moore if you see them who they were.

1296
01:12:25.800 --> 01:12:28.319
<v Speaker 2>How Schmoui says in many issuevas they sing Dodi, I

1297
01:12:28.359 --> 01:12:31.359
<v Speaker 2>did not know that every sue been to the Jasen sings.

1298
01:12:31.359 --> 01:12:38.720
<v Speaker 2>And you're supposed to mumble the other paragraph, Okay, Coming

1299
01:12:38.760 --> 01:12:42.239
<v Speaker 2>to the end, Rabbi yes Bara reminds us that's beginning tomorrow.

1300
01:12:42.479 --> 01:12:46.199
<v Speaker 2>Rabei Kamina mention it the expert laner. I mean, he's

1301
01:12:46.199 --> 01:12:48.399
<v Speaker 2>not the only expert lainer. There's other expert laners, but

1302
01:12:48.520 --> 01:12:51.520
<v Speaker 2>he's he's very I like him very much, and he

1303
01:12:52.079 --> 01:12:55.800
<v Speaker 2>enunciates certain things that other people don't. And you can

1304
01:12:55.840 --> 01:12:58.000
<v Speaker 2>see him on why you tell her Rabbi jeremy reader,

1305
01:12:58.520 --> 01:13:02.840
<v Speaker 2>he was the mistaken the Israel Bible contest winner, right

1306
01:13:03.039 --> 01:13:09.520
<v Speaker 2>uh world winner or something so so and he's he's

1307
01:13:09.560 --> 01:13:11.560
<v Speaker 2>different than the other Russia Achieva and that he has

1308
01:13:11.600 --> 01:13:16.399
<v Speaker 2>a much broader sense of of certain aspects. Uh so,

1309
01:13:17.039 --> 01:13:19.680
<v Speaker 2>I encourage everyone, okay. Congresstional singing in America was innovated

1310
01:13:19.880 --> 01:13:22.039
<v Speaker 2>by the Young Israel Movement to increase interest in dobbining

1311
01:13:22.079 --> 01:13:24.560
<v Speaker 2>for American born youth. As I said, yes, we can

1312
01:13:24.600 --> 01:13:26.800
<v Speaker 2>thank the Young Israel movement for this. In those days,

1313
01:13:26.800 --> 01:13:29.680
<v Speaker 2>the Young Israel movement though they didn't want rabbis. They

1314
01:13:29.800 --> 01:13:32.119
<v Speaker 2>actually Mordechai Captain one of the founders of it, but

1315
01:13:32.239 --> 01:13:34.760
<v Speaker 2>they thought that rabbi is sort of like kibutst t

1316
01:13:34.920 --> 01:13:37.239
<v Speaker 2>in Israel, that the young generation, what do they need

1317
01:13:37.319 --> 01:13:40.239
<v Speaker 2>these rabbis for these European type of rabbis and a

1318
01:13:40.399 --> 01:13:43.479
<v Speaker 2>they wanted that shows without rabbis. You wonder with all

1319
01:13:43.520 --> 01:13:46.119
<v Speaker 2>these Covid Mignon name where they're running through it fast

1320
01:13:46.199 --> 01:13:49.319
<v Speaker 2>without the rabbis. All these people are telling me they

1321
01:13:49.479 --> 01:13:51.119
<v Speaker 2>like it. That's sort of like what the Young Israel

1322
01:13:51.319 --> 01:13:52.880
<v Speaker 2>was that you know, if you had a shila, you

1323
01:13:52.880 --> 01:13:54.279
<v Speaker 2>know that it's the rabbi. But they didn't want to

1324
01:13:54.279 --> 01:13:57.359
<v Speaker 2>actually dovin every week with the rabbi, with the sermons

1325
01:13:57.399 --> 01:14:01.600
<v Speaker 2>and this and that I'll see whether when COVID's done,

1326
01:14:01.640 --> 01:14:04.079
<v Speaker 2>if people are so happy returning, I think it's a problem.

1327
01:14:04.159 --> 01:14:06.640
<v Speaker 2>Someone in my town was mentioning that they're worried that

1328
01:14:06.760 --> 01:14:08.880
<v Speaker 2>after this happens, people are going to continue they're being

1329
01:14:08.960 --> 01:14:10.760
<v Speaker 2>young you, but then it'll be like then it's a

1330
01:14:10.800 --> 01:14:13.960
<v Speaker 2>problem because then you're you're making a break with the community.

1331
01:14:15.079 --> 01:14:17.439
<v Speaker 2>But they they you know other I believe it was

1332
01:14:17.520 --> 01:14:20.600
<v Speaker 2>the young Israel Susanna where they began with the singing,

1333
01:14:20.720 --> 01:14:22.399
<v Speaker 2>but it's not again. In Europe, you didn't have that.

1334
01:14:22.479 --> 01:14:25.920
<v Speaker 2>You had the hozonos, so did I lain zachar with

1335
01:14:26.079 --> 01:14:28.479
<v Speaker 2>just a saies. So it's a good question you asked,

1336
01:14:28.560 --> 01:14:33.119
<v Speaker 2>because I what I did is as follows. It's become Uh.

1337
01:14:33.560 --> 01:14:36.039
<v Speaker 2>I'm very attentive to this because it's my partia. So

1338
01:14:36.279 --> 01:14:40.399
<v Speaker 2>growing up, whenever you laned, you laned tim as m

1339
01:14:40.800 --> 01:14:44.800
<v Speaker 2>tis zeham like you just repeated the four words. Abad,

1340
01:14:44.840 --> 01:14:48.760
<v Speaker 2>by the way, only says the one word. Somehow, in

1341
01:14:48.840 --> 01:14:51.479
<v Speaker 2>the last twenty years or so, it's become now that

1342
01:14:51.600 --> 01:14:53.640
<v Speaker 2>you have to repeat the whole pusser And if you

1343
01:14:53.680 --> 01:14:55.600
<v Speaker 2>don't repeat the whole pussect, they'll tell you you have

1344
01:14:55.720 --> 01:14:59.520
<v Speaker 2>to repeat it, it's become even though I know I

1345
01:14:59.560 --> 01:15:02.279
<v Speaker 2>think for the actually in your repeat all puscle, but

1346
01:15:02.359 --> 01:15:04.680
<v Speaker 2>others I think Remosha and others said, no, doct You're

1347
01:15:04.680 --> 01:15:06.279
<v Speaker 2>not supposed to be the whole puzzle. You're just supposed

1348
01:15:06.279 --> 01:15:12.600
<v Speaker 2>to do Ti Ti I did, just tim Tim zecher I.

1349
01:15:12.800 --> 01:15:14.760
<v Speaker 2>And but later I told her of a health finger

1350
01:15:15.119 --> 01:15:17.159
<v Speaker 2>that I don't believe you need to repeat it at all,

1351
01:15:17.800 --> 01:15:21.720
<v Speaker 2>because the massoua in Europe was only to say zeer not.

1352
01:15:22.720 --> 01:15:25.039
<v Speaker 2>Of course it's hard eve when we say but they

1353
01:15:25.079 --> 01:15:28.960
<v Speaker 2>don't say this thing with but this is a this

1354
01:15:29.119 --> 01:15:31.880
<v Speaker 2>is the influence of the mission of Brewer that we

1355
01:15:32.079 --> 01:15:36.680
<v Speaker 2>we repeat it in in Europe before the war it

1356
01:15:36.840 --> 01:15:39.159
<v Speaker 2>was pretty uncommon, and if you go back two hundred

1357
01:15:39.239 --> 01:15:42.199
<v Speaker 2>years ago, it was basically unheard of. But that's them

1358
01:15:42.239 --> 01:15:44.840
<v Speaker 2>in hug You can't argue with the city hall. So

1359
01:15:46.000 --> 01:15:48.279
<v Speaker 2>but at least when you do ke SATs say you

1360
01:15:48.319 --> 01:15:50.560
<v Speaker 2>don't repeat it only on Persian.

1361
01:15:50.800 --> 01:15:54.720
<v Speaker 3>And our shall they repeat the whole wholl three suki.

1362
01:15:54.920 --> 01:15:58.720
<v Speaker 2>And I've never heard that before. Come on, I'm not

1363
01:15:58.840 --> 01:16:00.760
<v Speaker 2>pulling your leg, I'm up on your leg.

1364
01:16:01.119 --> 01:16:02.520
<v Speaker 3>They rate, they rate the whole thing.

1365
01:16:04.600 --> 01:16:07.600
<v Speaker 2>Yeah, well that that's what we called. That's the way

1366
01:16:07.720 --> 01:16:12.560
<v Speaker 2>called Tirhay. And I'll end with this, so you take this.

1367
01:16:13.119 --> 01:16:15.840
<v Speaker 2>It's a if you come on the Central Europe trip,

1368
01:16:15.920 --> 01:16:18.279
<v Speaker 2>you'll learn where the notion came from that women are

1369
01:16:18.319 --> 01:16:21.720
<v Speaker 2>obligated in partia suffer because women are not obligated in

1370
01:16:21.800 --> 01:16:24.640
<v Speaker 2>partia Sohler. It's not ala so it's a mississ Satius

1371
01:16:24.680 --> 01:16:29.000
<v Speaker 2>mong grandma uh or not miss sorry. It's it's some say,

1372
01:16:29.000 --> 01:16:32.359
<v Speaker 2>but we assume it's connected to Muhamma, a war and

1373
01:16:32.520 --> 01:16:35.520
<v Speaker 2>women as it says name Mohamma. They made a big

1374
01:16:35.600 --> 01:16:37.640
<v Speaker 2>joke a few years ago because you know the Karadi,

1375
01:16:37.720 --> 01:16:39.159
<v Speaker 2>we don't want to go to the army. We're saying

1376
01:16:39.239 --> 01:16:41.760
<v Speaker 2>that we're not soldiers. We were in Torah. So the

1377
01:16:41.800 --> 01:16:43.439
<v Speaker 2>big joke going around was that they should be put

1378
01:16:43.479 --> 01:16:45.560
<v Speaker 2>there from partial Sohler because they said we're not the

1379
01:16:45.680 --> 01:16:48.399
<v Speaker 2>name Mohamma. And that's the reason the Saint Forrino gives

1380
01:16:48.920 --> 01:16:52.199
<v Speaker 2>why women So women are not obligating. But it's become

1381
01:16:52.279 --> 01:16:54.600
<v Speaker 2>the minnug for women to hear it. It goes back

1382
01:16:54.640 --> 01:16:57.119
<v Speaker 2>to Musson Adler, the great of Messonata, we spoke about

1383
01:16:57.119 --> 01:16:59.279
<v Speaker 2>a few weeks has now become very popular. Although are

1384
01:16:59.319 --> 01:17:01.439
<v Speaker 2>Nasha Klang awful without it? He says, whoever heard of

1385
01:17:01.479 --> 01:17:05.439
<v Speaker 2>this in Europe? He thinks it's like feminist. But Rabbi

1386
01:17:05.840 --> 01:17:08.079
<v Speaker 2>our own felder. But we've spoken about You saw me

1387
01:17:08.199 --> 01:17:10.640
<v Speaker 2>in a picture with him, he records in his safer

1388
01:17:10.680 --> 01:17:12.720
<v Speaker 2>and he's a toma milk or emotion that Ramosha was

1389
01:17:12.880 --> 01:17:15.840
<v Speaker 2>very opposed to this practice of taking the safer tora

1390
01:17:15.920 --> 01:17:18.640
<v Speaker 2>out after dobbining and reading it a second time for

1391
01:17:18.720 --> 01:17:22.880
<v Speaker 2>the women, because it's not alaha, and uh, you know,

1392
01:17:22.960 --> 01:17:25.319
<v Speaker 2>if they're not there, we don't just take the torr out. Stump.

1393
01:17:25.319 --> 01:17:27.920
<v Speaker 2>I really have to say, I don't understand, uh this

1394
01:17:28.079 --> 01:17:30.279
<v Speaker 2>point of Eramosha and the love didn't have an issue

1395
01:17:30.319 --> 01:17:31.880
<v Speaker 2>with it because you're let's take a tower out to

1396
01:17:31.920 --> 01:17:33.960
<v Speaker 2>read it. We take a tower out for the Barmitsi

1397
01:17:34.000 --> 01:17:35.640
<v Speaker 2>boy practice, you could take a tear out to learn.

1398
01:17:35.920 --> 01:17:39.199
<v Speaker 2>So I don't see what's the why Ramosha had an

1399
01:17:39.239 --> 01:17:42.560
<v Speaker 2>issue with this that you couldn't take it out. Maybe

1400
01:17:42.600 --> 01:17:44.640
<v Speaker 2>because he thought it was like a schecker. You're implying

1401
01:17:44.720 --> 01:17:49.319
<v Speaker 2>that it is an obligation. But Ramosha did not believe

1402
01:17:49.439 --> 01:17:52.439
<v Speaker 2>in taking the safer tora out to read for the

1403
01:17:52.520 --> 01:17:55.720
<v Speaker 2>women a second time precisely because they're not. But that's

1404
01:17:55.760 --> 01:17:58.000
<v Speaker 2>not the med on it, okay, and we thank you.

1405
01:17:58.119 --> 01:18:02.319
<v Speaker 2>And just A en mel Or says that they do

1406
01:18:02.520 --> 01:18:07.359
<v Speaker 2>sing in Lakewood and essential they do sing binochila, And yes,

1407
01:18:07.439 --> 01:18:11.079
<v Speaker 2>the conservative synagogues are very worried because now you can

1408
01:18:11.439 --> 01:18:14.279
<v Speaker 2>live in Florida and still belong to your soul in

1409
01:18:14.399 --> 01:18:17.279
<v Speaker 2>New Jersey on Shelvist because you can go by zoom.

1410
01:18:17.680 --> 01:18:19.680
<v Speaker 2>That that's gonna be the real impact on the non

1411
01:18:19.800 --> 01:18:20.800
<v Speaker 2>orthodox Synegons.

1412
01:18:20.880 --> 01:18:26.000
<v Speaker 1>Okay. This series was originally recorded in twenty twenty and

1413
01:18:26.039 --> 01:18:28.279
<v Speaker 1>twenty twenty one as part of an ongoing lecture series.

1414
01:18:29.199 --> 01:18:30.960
<v Speaker 1>To sign up to attend the lecture on Zoom, please

1415
01:18:31.039 --> 01:18:34.039
<v Speaker 1>visit toronmotion dot org. Please rate and review us in

1416
01:18:34.079 --> 01:18:36.479
<v Speaker 1>your favorite podcast app, or even better, tell a friend

1417
01:18:36.520 --> 01:18:37.560
<v Speaker 1>to give a podcast to listen