Q&A: Yishuv Eretz Yisrael, Tefillin & Aramaic (Harav Yitzchak Breitowitz)

it says that Howes how does know hav re yeah so the question would be that sometimes we have different a in the gor where a person refers toim in you know s refers to a in yes uh which there was no safer yes yet yes was not did not live until hundreds of years later how could s refer to the to a p coming from a later book of n so yeah that's a good question there there are two answers basically to that question answer number one is that sometimes it's were mael that sometimes verses that appear in later in later books were actually taken from phrases that were uttered at an earlier time so instead of saying s took a p from it's the other way around yes Incorporated language that Saro had used uh which reminds me a little bit you know um if you look at the song We Sing Friday night the poem we sing Friday night and the talks about chabas but the main thing it talks about is not chabas it really talks about Goos and the the Corbin of the B mikdash and the GAA and many of the are taken from thei uh particularly the uh seven halfus of comfort the shiv that we read between Tish and rashash so I remember when I was young uh when I first became aware of this uh and I would hear in the ha Torah phrases from which I was more familiar with than the I said to myself wow from but of course it's the opp was written hundreds of years later it was that birot from yesah so the same thing here it's not SAR borrowing from yesaiah it's yesaiah borrowing from SAR that that's one answer another answer is you have to understand that this is kind of a literary device meaning to say when the gumar says ohar was thinking of these words it doesn't necessarily mean she was saying these words but rather the idea that's expressed in this P was the idea that s had it's not necessarily A a Verbatim idea that she was saying the actual the actual verses okay so those are two answers yeah um so she today we in so we ran across a case where we had aom on the page um you're learning SOA is she yeah uh really no I'm just curious because this is like uh this is like a new thing for me uh I never heard I think is get out way and that's the old joke I shouldn't say it uh you know why is getting before kusan and the Hashem gives you the Rua before the Mak but that's that's a bad joke don't okay so we ran across caler and it looks like it's dial right it looks like the caler should not be able to be made because it's like reaching Beyond its limit like what they say cing seems to be going further Beyond I can bring you exact case but Rashi says that in a situation where it looks like it's Dio but the kazal seems to have a treatment of it as if it's not we go a step further even though looking at just the P workings of the caler it seems like it should not be able to do that um are more details needed or is that enough to like go through this well well well I I I I know I know the rule that you're talking about we we'd have to elaborate again just to be sure everyone knows what's going on uh one of the most you know is one of Theos one of the 13 principles uh that the t is interpreted by uh and uh in fact we see it from Miriam we see it from this this this week's para that when Miram is a m uh so Hashem says if her father would have spat in her face she would have been humiliated she would not appear in public for seven days so Homer how much more so she should remain in quarantine for seven days so Rashi brings really from the gamar well what do you mean if her father would have embarrassed her she would have hid for seven days so with the should be 14 days or 28 days why only seven days and the answer is the principle as as you know the principle of do meaning when you learn something from a you're you're you're reasoning from one case to another case the case to who to which you are reasoning cannot go beyond the limit of the first case so I can say k she should remain in seclusion for seven days because if her father would have embarrassed her it would have been seven days but you cannot use the to go beyond your original Source that's called da means it is sufficient for that to which you are extrapolating to be no different than the case from which you are extrapolating part of the reason is of di is because otherwise you don't have a limit so in other words if you're simply going to say oh if in a lesser case I do X then in a greater case I should do more well how much more 14 days 28 days 36 Days 20 years there is no once you abandon di there is actually no limit that you can impose on it so Dio basically says you don't go further than that now the the question that's being being raised although I I do have to see the more I think I I can't fully address it is that there are okay there there are situations where the caler does go beyond the original premise and that is a violation of this principle of Dia so the question is why so we're going to look at it for a second I don't know this will be it's just this one here says that in thise we don't say yeah yes so so the principle that Rashi is referring to is this and again you'll have to apply it in each case to see how it works and that is if we have AAL in other words if something is this in an easier case then in a stricter case it should be that way as well so if by applying the word the idea of D you're not going to be able to make the at all because you already know that let's say that's called the would be non-existent the will be refuted then we can go beyond Doo because otherwise I wouldn't have the KV at all and if I am a cabel that there is a k here it has to have some utility so in most cases let's take the case of Miriam which is really the origin of Da I could make AAL that if her father would have embarrassed her she would would have been alone for seven days she should be alone for seven days so there since I'm able to make the to derive seven days and live within the rules of D says I can't go beyond that but in a circumstance where if you were to apply D there would be no use no need for the at all then in such a situation you are allowed to go go beyond it that's that's called how do you boundary so the question then becomes how do you boundary it so that that that's the big question in other words once you don't have Doo the obvious question is what is going to be the limit what's your alternative because at that point you have Infinity uh to go on so we have to answer again it's it's it's a big Kish uh that this is where the role of and logic come uh that K have to determine how far a goes that that's also part of the idea of Tes uh in fact in truth I don't want to get into all of this because this is a whole complicated discussion of all theid virtually every of although it seems to be based on the 13 mid there is an underpinning of s of logic behind it I mean let me give you a very simple example although this is not one of the idas interestingly enough often Dar oh why is there an extra hay here or why is there an extra V to teach me something new it's interesting that the notion of learning from a REO learning from an extra word or an extra letter is actually not one of the Yim but it is Aid now think about this uh yeah okay even if I go with the assumption that an extra word or an extra letter teaches me something new I have no way of knowing what is the new thing that is teaching me oh extra letter teaches me something well how do you know what it is teaching me it's crazy you're you're not going to know the particular thing that it's teaching you from an extra letter the answer must be that kazal also coupled it with a s of what should be included and even though that SAR is not always articulated thear does not always articulated the EMS is uh as detailed as the gamar might be in some ways it is the tip of the iceberg of a t that's under the surface so that would be the basic approach that had many many manyas that were not fully recorded in the Tes in that way much of the Tes remained oral even after we were given the heter to write things down but it's a good uh it's a good question yeah this is a question s do we have to risk our lives with the Mitzvah ofu yes the question is do we have to risk our lives for the Mitzvah of so um as you might answer whenever you don't know the answer always say mlus and you you'll probably be correct and this is indeed Aus toos andas the end of M talks a lot about the great spiritual Merit of living in ER Israel and so toas discusses the issue then why don't why doesn't everybody go to ER is today and he brings from Cohen one of the BOS that since the travel to erel uh would be Sakana which is not true today but it literally was physically dangerous so Sakana Potters you from the Mitzvah so according to the of to you're not obligated to risk your life however in truth this goofa depends on the general makas is living in erel a Mitzvah or not now let's let's go both ways the ran andz well the ramban wrote sa mitzah but the ramban wrote commentary on the sa mitzah so at the end of the uh sa mitzah of the rambam ramban writes the mitzvos that he feels the rambam fail to count and there number of interesting additions but the most famous addition of the ramban to the rambam's list of Mitzvah is the ramban counts there to be a Mitzvah of is that according to the ran there's a Mitzvah Thea to live in now the r RAM does not count it as a Mitzvah and there's a big why not but the conventional again I'm not going to be Maring this totally just to give you rashim the conventional understanding of RAM is that he maintains that although it's a wonderful spiritual thing uh it is not a mitvah it is not a and that's why it's not a mitzah now there's some uncertainty if we pass in like the ramb or the ramban uh there's a famous letter from the that says all people who live in Galos are being the r that is not a Mitzvah because if would be a mitzvah would have to go others say no even like the ran that living in AEL is a Mitzvah you would have a I'm sorry you have not to go for Torah learning for marriage for par okay so now let's take these two categories ra and ran and apply it to the idea of P according to R that is not a Mitzvah it's only a great spiritual thing it's a you wouldn't be to risk your life because it's not even a Mitzvah but now let's ask the Sha according to ramban according to ramban it's a Mitzvah but wait a second even if it's a Mitzvah it's not one of the big three so one might make the argument that tas's statement is even according to the rambam uh even according to the ran why am I to risk my life to live inel even if it's a Mitzvah but I get relieved from that Mitzvah because of so that is one position however here is the thing according to the Raman uh the it is not only living in Israel but the actual conquering of the land is considered to be a MIT even this is why the war to uh hold on to ER Israel and War to protect ER Israel from enemies according to the ramban is called a Mitzvah an obligatory War the says a very interesting that when there's a to wage war for something there is by definition no heter of because if there would be a heter of PES then nobody would fight anywhere which means the statement that there's only three AOS that you got to give your life [Music] for is not 100% accurate there's a fourth case where you are obligated to give your life and that is when there's a to wage war so the argument goes according to the since like it's only like the ramban since like the ramban there's an obligation to wage War to conquer ER then by definition you no longer have a het of and you're to risk your life so so once again to summarize this according to R for sure you're not to risk your life according to raan that even though it's a mitvah but it's not one of the big three so you still have a het that since there's a to wage war in order to secure Isel that will take away the that you have now uh a final point I want to throw into the mix which I think is very important practically is a general or a very general observation of the that's not connected to this at all but it will be relevant to this you know you're not allowed to do things that are dangerous generally right I'm not supposed to do be myself in Sakana so I don't do bunge jumping I don't do uh no dangerous things so there points out that taking aone that's a very difficult statement to quantify because everything in life is dangerous crossing the street is dangerous certainly in Israel for sure uh taking a bus God forbid unfortunately can be dangerous driving a car can be dangerous so what do we measure like what do we mean when we say you're not allowed to do something that puts you in Sak well everything put you in what are you going to say stay in bed well I remember when I lived uh in Maryland just reading just a regular story about a seven-year-old kid in a ghetto neighborhood uh was killed in his sleep I mean basically uh he was sleeping in his bed near next to a wall and it was a very cheap drywall thing and there was a gang a gang war outside his house where people were shooting and a bullet just went through uh went through the wall went through his cheap uh house wall and killed him so what are you going to say uh don't do anything just stay in bed no guarantee of that either so thereus and this is may be a little circular that we are allowed to do things that are ordinary what what's called ordinary life and God will protect us things that are considered to be ordinary that's not called s so then the says anything that is not more dangerous than the ordinary things you do in your life are not n in the prohibition of Sak so if for example driving has a 15% risk or whatever whatever the risk would be then anything that's 15% risk is going to be much even if it's an unusual activity you measure it by the risks that you assume in your life so here with erel in particular you got to take this into account you know people say the questioner is assuming can't move to Israel because it's a danger to my life well how did dangerous is it is it possible a person who can be killed by a terrorist yes it is but you know how dangerous is America uh is Israel much more dangerous than am now I know I'm going to get uh hate mail from um it's interesting I don't I don't hear from the T Carter they don't listen to me uh but there is apparently a little surprising to me uh a relatively strong uh I'm not going to call it anti- Zionist maybe that's too strong of a word but anti- alyah mod Orthodox Group which I which to me is very surprising because demographically you know modern Orthodox you know Zionist they were big on alah and they are big on supporting Israel Etc but you know people say how dare how dare I tell impressionable balich chuba and try to brainwash them this is the actual actual quotation uh to force them to move to erel where their lives are going to be miserable and they're going to live in danger so just to protect myself I'm telling you off the bat I'm not telling you to do anything anything at all uh if you want to have a discussion you can discuss it with me or with any Rabbi and something to think about so no brainwashing here uh but all I'm saying is the common statement that it's so dangerous to live here you got to take it into perspective in terms of what you're looking at in the United States uh which unfortunately uh is not as safe as as as it was I mean I just yesterday I met um a a Jewish congressman from Florida was kind of doing a trip to Israel and you know he's very in you know he's uh big Trump supporter and politics you know he's he's a politician and he said himself not not religious really but very Jewish pride and he said that uh Jews are beginning to realize in America that maybe the time has come that our time is up in every place in the diaspora there was always AES there was Golden Ages Spain was a very good example uh before the expulsion uh in 14 92 there had been hundreds and hundreds of years of great great success in everything in wealth and political influence uh Jews were very very honored in Spain and then came the expulsion and the end and the in Inquisition and this has been a pattern even Germany itself uh Jews had been very very prestigious and then came the Holocaust so there is a concept that uh in all of the lands of the Goa there may be a fertile period period a productive period a period of Honor that then ends so he told me I I didn't say it to him he told me that he felt that the period of the U Jewish presence in America was going down again I I'm not here to be a navi uh or even to be alarmist I I just want to point out that people shouldn't have this gut reaction that it's so dangerous to live here because as the you have to compare it to the other things that you're doing that may be equally dangerous or or even more so so that's all no no brainwashing though uh yeah um I WRA myone going inside seven times and then three times on the first joint of the finger one time on on the second joint of the finger I what's the significance of of that does mean you do that yeah yeah so are you asking two two questions mean one is the inside outside and the other yeah yeah so uh the inside outside uh right some some people have the to pull the strap towards them and others uh wrap the strap away from them I I am actually not aware of any particular significance I mean I could give you a but it would just be a a guess that um since thein is connecting you to the so the notion of doing it outside to inside is a recognition of the notion that I want to incorporate hashem's presence within me you know cabala talks about or Mak and or pimi or with an alive or Mak is the light that surrounds me from the outside and the or pimi is the light that illuminates me from within so one way of conceptualizing Fillin is you kind of want to bring the orak into you so that's inside the other way is you could describe it exactly the other way that I want to connect myself to the orak so I go from inside to outside in the sense of connecting connecting my uh myself now in terms of what you do on the fingers and again I want to point out that the Mitzvah ofin it's very interesting if you want to if you ask yourself how do what is the Mitzvah ofin not only don't you need the finger stuff you don't even need the Rua stuff the mitzvah fill in is to tie the bias onto your uh bicep and then theoretically the strap could go all the way down to your hand and just wrap it to secure it tightly so the whole idea of the Ritu the straps as well as the what you do on the fingers this is really Al cabala this is cabalistic significance it was added a lot later and part of it is to spell out the name of Hashem particularly shinid yud uh so the shin you make a shin on your hand the doid is the not of the shell uh of the shell Ro and uh the uh yud which is called and the Y uh is on the finger you make a yud so the shin Y is to spell the name of hasem on you and that way this filling becomes a sign of the existence of God right so that would be based on yeah how the well because it's simply uh one thing on top you know it's just uh one thing on top of another thing so again it's not a it's not a perfect yud but it resembles a yud in the sense that it's uh like a a ver a vertical Mark right so it's supposed to resemble the Y yeah yeah yeah yeah so this is an interesting question uh we know of course that a regular sh is three heads and the even say that's kov Shin uh but the one Shin that is totally totally different is the shin on the side of the fill in and this is this is it has to be this this is and the shin is a four headed Shin uh and the question is uh why is the shin uh different so some actually say interestingly enough this would be a feminine imagery that since Fillin connects me to the sh the Shina as we know from toor is is feminine the foreheaded shin represents the four that's s r ra and Le so you actually have a feminine imagery Onin although the RAR paskin okay I don't want to get into too much of a digression just just for idea sake uh can a woman wearin why not now a woman for sure is not obligated inin that's for sure why is that becausein is a Time bound Mitzvah Mitzvah why because we don't wearin on chabas or yam so for sure a woman doesn't have to wearin no problem but the question is let's say she wants to where to fill in is she allowed to so under the basic Al rules the answer ought to be yes you know a woman is P from Suka but if she wants to sit in the Suka she may and she gets reward as an uh a woman is putter from lul if she wants to take Lula vaness she can do so a woman is putter from hearing chauffeur even and yet virtually every woman tries to hear schauffer not only is she allowed to do the Mitzvah and gets reward as an but but according to which the ra follows she can even make the now based on the r says well a woman can take lul but how can she make the that God commanded does a woman make a but for sure she can do it so based on that idea you would think why can't a woman we filling if a woman can take aul even though she's not obligated and for as she can even make a why can't a woman wear f becausein is the same exemption that you don't have to Zama so that's what you might say and the gumar indeed tells us that mik the daughter of sha W fill and the geara in our [Music] is the did not protest some have a did protest right what Thea is but the Rama bottom line is the r paskins that not only is a woman pter from tan but the Rama says a woman should not wear should not wear tan should not we Fillin and the reason that he gives is the following since Fillin requires what is called a gofi a clean body so women are not able to be zah here in gofi now the truth of the matter is the statement of the Rama is not entirely clear what exactly is it that women cannot be careful about what hygienic aspect of gof Naki does a woman have so some do connected to menstruation and Nida at which any time blood or other fluids can come out and that would be a negation of gof Naki uh others say that it's a gofi like all of us would have of going to the bathroom and the like except when a man isave he'll be more careful about it because he's a woman will be less careful about it so there's a m exactly what the Rama is focusing on when he talks about goof but whatever the exact reason is he says women should not wear fill and that's how how how we pass in uh but nevertheless going back to the shin the foreheaded shin is nonetheless a remes to the the feminine connection to the sh via the IM now we we we know finished at least the first go go through of Tor and I have to admit that in the Torah he did not make much much mention of that I I don't recall he did talk about sexual Union the of the with the Z pin but he did not talk specifically about the but it is interesting that it may come out in the inion of Fillin yeah yeah uh is there something wrong with selling a safer to a if a is not allowed to learn from that uh safer so again a little bit of background there actually is a din in the gamar uh actually two din it's interesting relationship that a non-jew is not allowed to learn Torah if a non-jew studies Torah the non-jew is deserving of death although the rambam says we don't kill him but there's a for a who is Torah and the gar gives two different reasons both derived from the same PK because since it says Tor mosha Moshe gave us Torah Mo Ria kilas Yakov as an inheritance to the congregation of Yakov so there are two ways of reading the word myha one is myha inheritance the other is MOA betra married so it says the gar says if I look at Tyra as the Jewish people's inheritance so for a guy to learn Torah is stealing he's stealing our thing so gazel is one of the CH Mitzvah and if I sayas we are married to the Torah then for the guy to learn Torah is gilas he's uh he's living with with our spouse so either way there is an isra going to learn Torah now there are many many exceptions he can learn n uh he could learn basicos just to understand things if he's a candidate for conversion he's allowed to learn things so there are many many many many many exceptions but there is a core of Tes not allowed to learn and that would include more or less kind of Ian sugas of gamor of t right that's the kind of core thing that he's not allowed to do huh so kabala is a is a difficult situation because certainly a is allowed to learn a lot of a can learn about in hasem a can learn about MOS toos a can learn about how to refine your character so a lot of mus is totally appropriate for a to learn because even as a Noah he is supposed to perfect himself the question is are you allowed to take that in the direction ofas or cabala so some would say that that's user as well okay so if anyone has a sh about what can I learn with a that's uh know ask the Sha but I'm just going to take the Assumption assuming and that's going to be a big question but assuming that this safer is dealing with inim that a go is not supposed to learn am I allowed to give it to the guy or sell it to the guy so here you have a problem one of the prohibitions in the Torah is do not put a stumbling block in front of a blind person and as you know the rinic understanding of that prohibition is a general rule do not cause another person to do something that is sinful for them right so I'm not allowed to give Trey food to a Jew even if notz because I'm causing him to transgress that's called right now it's very clear from the gamorra that the love of Li I is not only when I cause a Jew to stumble but it's even when I cause a non-jew to stumble on whatever is n in the seven Commandments of Noah therefore if the non-jew is not allowed to learn the Torah I'm not allowed to be the person that enables him to do so because I the Jew will transgress the negative Commandments of Li that would be the issue however there's always a however the love of only applies if he couldn't do it without me an example would be the following the gamorra says let's assume that you're a nazer and uh you want to drink some wine and you ask me pass the wine so the gumar says like this if you couldn't get the wine without me like I have the key and it's an unlocked cabinet I'm not allowed to unlock the cabinet and give the nuer the wine but if the wine is on the table and he could just reach over and take it but he asks me to pass him so in such a situation there's no love of Li and I could give him the wine now tosas learns midra and I shouldn't give him the wine but the sh says that doesn't apply vis a meaning vis a Jew I have to be even though he could have done it without me a I'm only he couldn't do it without me so the issue I'm raising about the book would be if this is a book that he could get without me then I'm permitted to sell it to him but again I don't want to get over complicated but the truth of the matter is the m says that that header that somebody else would do it is only if that somebody else is permitted to do it like meaning to say if all the book sellers are Jews then none of them are allowed to sell it to the guy so I can't use the other people as a heter for me because they're also not supposed to sell it right so that would depend now you may ask well wait a second here I mean uh all the books uh in English you know somebody walks into a bookstore you know they don't ask you are you Jewish whatever it is they'll they'll let you buy whatever book you want you want to buy how is that so okay if they're not from they're not from but if I'm a from book seller how can I just let anybody walk in to my store and and buy books all right so here the H says you are permitted to make an assumption that somebody walks into a spum store uh you can assume that they're Jewish you don't know for sure but you're allowed to make that assumption because most most people even in called Israel but even in most people who walk into a Jewish bookstore are probably going to be going to be Jewish so this would be the general but if you know it's a guy and and you know there's something not allowed to learn and there aren't other people that that freely sell the book then you should not sell it to uh yeah yeah yeah yeah so uh this is a general question it goes into um infallibility so to speak meaning to say uh we believe that the great and certainly certainly certainly the tan and the am were of a great uh fantastic level of connection to hasem Andes will normally not lead them astray and therefore their rulings will be correct with with sataya and and the like yet we do have uh different stories in the gamarra where sometimes the T or the Amar themselves will say they made a mistake or the gar will say it was slugged up uh it's not right Etc so again I I think the answer has to be that although uh I was talking to RFI about this I don't know if this this came from that from his share or not uh that even though there are passages with the gr kind of explains that Hashem will never allow a to to make to make a mistake uh it is it is clear that this is not 100% rule that this is the the nature of things is that a and the greater the the greater theay will have tremendous to be m to the MS but only Hashem is perfect and any human being no matter who it is uh can make a mistake the only thing is from my vantage point I can never say I can never say they made a mistake because the probability who's right uh Raa or me you know there's a pretty clear probability that RBA is right like a trillion to one but there is a one and trillion chance that people make mistakes uh we do not believe in U total infallibility uh we believe believe that everybody can make a mistake and indeed um it's a great great muser that the gumar the gumar incorporates these stories the G wants to show you the humility of to be mod that's a great M so the truth is you learn from those stories as well I think I told you maybe more than once got his first job as a maget sheer in C Tor this goes back probably to the 1920s 30s uh in which he had to give a Shear to the r the RAS of K Torah and uh he gave a she he was like 25 whatever he gave a shear and in the middle one of the rash Yeshiva asked him makasha Andaman felt he couldn't answer it so he just stopped the shear said listen I you know you slugged up my Shear my Shear was no good and he just stopped he just left so he went home to shared and he told his Ritson more I goof today I really messed up you know I was supposed to give a shear and this would get me a position and whatever that's anyway what happens was he gets a message later that day that they want to hire him to be M so he says well brem I'm so happy but I said a year and uh you slugged it up like why would you want to hire me so they said ah says we know that is clever enough to get himself out of these questions you could have said something you could have given some answer but you didn't because you knew it wouldn't be Ms so if you're a rebi who's willing to admit that he's wrong that's the greatest Reby we want for our Tom Med as humility so those stories are very very important but yeah we don't we don't believe in there was no infallibility other thanes yeah yeah what is the link between yeah yeah soas right we have a mitzvah for the to bless actually to be a conduit really says I bless them but they're a conduit for braa let me digress a little bit uh one of the most conspicuous differences between and for is that inim only recite the on the of and they don't do it during the we they don't do it on shabas they don't even do itak of now do do every day so that's kind of the same but asaz not that's why sometimes when GM from from Israel go to America ashaz they sometimes by so that why is it is really kind of a mystery the Von wanted to bring it back butay the sh burnt down or there always him that didn't allow him to bring it back the ultimate reason the ra gives is the r gives is a bit of a reason but he says that in order to be a conduit for bra you have to be and in we're all grouchy except on y even chabas we worried about parasa so therefore the co only in we're always we all the time okay but be it as it may uh there is a cater between and bad dreams now in maybe this is more apparent because if you look at I mean look at any sitter you'll see that between the sing between theim and you say a paragraph the first two times not some say it even the third time that's the of the but at least the first two times you say Aon a prayer to Hashem that you had bad dreams and you pray to Hashem that they should turn into good things uh just like Hashem changed the CLA of Bam from AA to a mayem change your bad dreams and this is supposed to be said at a time when the Kim are singing I mean that's why they sing when they're singing between the verses that gives us a time to say the rebon SH now the idea that is an auspicious time to pray for dreams is actually in the gar itself this is the gar says that when the between the you are that should be now why does the itself connect to once again it's simply the idea that is a conduit of blessing of from so therefore in effect all of the negative things that can happen uh the can and can be M the question really might be the opposite question that is why is it that we don't like let's say we here let's say every day why is it that we don't sing between the verses and allow people to say the Reish like why do we not do that here so some say that since you're ding every day it may be L that every day somebody has a bad dream now maybe I did have a bad dream but I'm kind of stuck but that's why this explains something you'll notice on y when we uh at least during mus during mus we do sing in other words we we the way you would in now why you might say well if I don't sing during the uh during the year why do I sing on yum the answer is because we assume that at least by yum of time there's an accumulation of people that had bad dreams so we want to give them the same chance that they would have in to be their bad dreams so that's why there actually some people don't do it but but Laya there is a good M for being manag and saying the re even in on theing of yam but during the week where it's every day so we say know we have to assume there were bad bad so if you had a bad and you're not able to say the re so you have another option you have there things that this have prayers that you say for a dream you say it in front of a Baston Etc like and that is M heard obviously didn't have AAR because it would make no sense ra would be choosing sides and things we already argued about um so the interesting thing I happened upon it seems to be that in sh he uses that gamar Zarah that they had a form of a gamar yeah yeah yeah so so so again you have to be careful the the word gamara is a bit of a tricky term uh when we say gamar we typically mean you know the books that are called goras where abay is talking and R is talking and these questions so all I say all the time is the idea that the gamor was given to Moshe and handed down is is crazy because that would mean that when abay said whatever he said I can't even say reading from a script because it was oral but there was an oral script whatever that even means that abay was somehow told by who by somebody that you're supposed to say this you know it makes no sense obviously Abaya ra rman they are arguing they're sitting in a base Mish and they are arguing and they are discussing the same thing you guys do every day ab and ra did now yeah infinitely higher madrea it's the same process nobody is speaking words into your ear to tell you what to say you're you're say so the notion that every word of the talmud B was handed down uh from Moshe until it was in danger of being forgotten so R Rashi wrote it down makes no sense so clearly that that was not what the gamorra means by gamorra however to the extent that gumora simply means not the book that we have called the gorah the talud but simply interpreting mishna reconciling contradictions yeah so is saying in the famous this is the famous gas ra which really is a a description from one of the great gaim about the evolution of Tor shabal it it came in stages meaning to say there were rudimentary questions answers explanations contradictions dating from the time the mishna was written just as before the mishna was written there were other collections of mishna that were beginning so all I'm saying is you have to understand gamor in that Iger not is referring to the book or the books that we call goras but simply there was oral murus regarding the interpretation of the mishna but it got developed by more argument more discussion more more Ian and and and the like yeah I mean I mean some of that I mean someone asked me the other day maybe he was being joking I hope he was joking actually he says that um if B Israel had the sh and the r and the mishna he says what is our heter for people to sell these things uh we already have them they're already part of the Torah I don't even understand the question exactly but but he basically said they already had it like you know all the did was what I don't know copy copy what was given you know it makes no sense I mean wrote The M it did not come from yeah it came from I mean of course uh it's ultimate in fact it's much better to say that the Kish is the will of Hashem more than it is the words of Hashem the words are what the articulate it's the will ofes that this is the system in which we follow his his will but the etm words on the shakas these are what people do as they learn Tyra they go through different different types of discussions uh yeah also also fought at War too and I'm trying to it sounds like is saying like you know doing all these things I want to be the Bas I want to so the truth is that that sounds really to me like I guess more he wants to be inally you know's a sold Army but he's IDE I I don't want to be I just back yeah well you know uh this is what they say they say it even about Al it says better to live in to live inel than to live in and yearn to be in okay I'm not sure that would compute but same thing with Ka better to be out in the world and yearn to be learning in K than sitting in K and yearning to get out of there to go into the world so the truth of the matter is this is a very important toua DAV was a soldier he was a military commander he waged Wars that's why he was disqualified from building the B Mikes even though he wanted to because he was a man of war but he always understood that the greatest thing he could do is to learn Torah be in the house of Hashem be connected to the B mikdash which really means anywhere you're learning Torah becomes a a b mikdash this is very important in priorities you know we spoke about the idea that it's good to have health and it's good to have some material comfort in life but all of these good to have security but all of these are means to the end they are not the end the end is to be able to serve hem and therefore when is waging his mind and his heart are in the Bas of Med and that's how we should approach everything you're working you're eating you're sleeping but everything is done with theab I want to connect toes it's a very beautiful idea that the soldier in battle if he's azv should be thinking that this is a way by making erel safer by getting rid of the enemies that want to destroy us this is a way we will be able to serve much more let me just tell you a beautiful V says I want to dwell in the house of Hashem all my life to see the pleasantness the sweetness of Hashem and to visit his Sanctuary so there's a little bit of a sta he started off saying I want to dwell in hashem's house all my life I want to be a permanent resident then he says I want to visit you want to be a visitor or you want to be a permanent resident what is it tourist or citizen so the they say a beautiful words and they say a maybe you remember this bar mitzvah Bo put on filling or if you start later you know maybe even later you start putting on Fillin there's so much excitement you know over our Mitzvah kid starts thinking about filling from the time they're 11 years old if not earlier I'm going to be a big boy I'm going to be with the big boys Etc and they're waiting and waiting and the first time they put on fill in although probably all the straps are going to collapse that's been a problem in starting to fill in but he's so excited there's so much passion and excitement amazing and then what happened is months weeks months years decades you know put on fill it's a Mitzvah but you know you don't have that same Gish meaning once you become habituated you don't have the passion he should be connected to AEM all the days of his life but he should have the excitement of a firsttime visitor sh and there should be no ER is that way too um I remember the first time I visited erell was 1979 was a law school graduation presence and you know the first time amazing thing first time like every single thing no waiting in line for the buses ah amazing you know everything was like wonderful wonderful wonderful and then what happens was you know you get habituated to everything even resentful sometimes but but at least habituated you don't have that same and then you have to realize every moment M so much wanted to be here and didn't let come and we have the of being in of being in yam of learning Torah but it rubs off I remember a line once I I read um there's a religious novel like a historical novel about uh R RAB aa's wife and re Raba and his rebit historical now based on morus of Kaz so I still remember although it's a little anachronistic that they were trying to the author was trying to show how Rael was aade from the time she was a little girl so uh Rael says to her friends like when she was 10 she says let's go and watch the B mik we can watch the corbon Tet and the friend said you know they always do the same thing there let's go to the mall I'm not sure if Romans had malls I don't know sounds a little anachronistic to me but the notion was let's not bother with the Bas of mikash you know they do the same thing every day you know let's go so you can take advantage of the Bas of you could you take it for granted so D mik is saying I always want to feel like the first time visitor I remember the first time um I I came to Yesa again Isel we used to have uh Rabbi rosenb common Ros you may know him he comes to B Med Friday night he's the MH Cent Yesa he used to arrange for the uh students in Hartford Connecticut a trip to nerel an annual trip to visit nerel so I remember going sixth grade seventh grade e8th grade that created the kazaka which you I eventually went to n Isel and I remember in sixth grade the first time I heard y Raba in a Yeshiva minion and it was very very very different than y Raba in uh Young Israel minion like loud in cavana and it really kind of Shook Me Up it like BW my mind a little bit now after so many decades you know I don't I don't even particularly notice anymore you take things for granted and that's what is MP never to take things for granted yeah well well first of all like this you have to understand I think you you might be substituting something when a person says I want to dwell in the house of Hashem all the days of my life that's La daa saying I want to sit in a base medish all the days of my life rather what he's saying is everything that I do I should be margish that I'm sitting in the Pres so that can include you know business and that could include you know everything uh so he's not necessarily saying K is the ideal but he's saying in everything you do you have to be know the uh builds a ladder based on the BR of different steps that bring you ultimately to rues that's kind of the ultimate level so by the way the lowest rung on the ladder the lowest rung is zus so what is zirus I keep the whole Torah I mean the M starts on the level that I I keep everything I don't and then we move up there right so that's why it's very important do not assume you can't read about the other levels until you master the lower levels because if that's going to be the case you'll never get Beyond chapter one but rather you know concurrently you can work on a multiple levels at the same time but the highest highest highest level the highest rung is kadus and what is kadha so he goes through the idea that kadha is that even the gmas even the physical material parts of the sadik's life become like a kodos kadash they become a sacrifice given to God and he says that the kenvin that the storekeeper who sits in his store and does business the whole day can in theory maybe it's only the can Theory be as holy and as connected to Hashem as the person who sits and learns the old day if he's gone through the spiritual of purifying himself so in that way I would say the same thing he's he's referring to a particular role in life uh yeah yeah yeah so the question is what is the origin what is the kadua of the Aramaic language well first of all it's an interesting point that some have said and there's a lot of historical reason that Aramaic was actually the native language of arov the that the OS uh we don't know exactly what they spoke every time but it's certainly before Abu came to hasem Aramaic was his native language this was Lan's language you see this in the T itself that when uh Yakov leaves L and comes back to Israel and they build a pile of stones as a memorial don't cross me don't cross the border so it says Lan called it yagar Saha the pillar of testimony which is Aramaic Yakov already wanted to go toes gal so you see CLA that Lin spoke AR so part of the Holiness simply is that if this was the L of at Le Rino that itself gives it a certain kibas but the other and by the way today now Aramaic is not a BFA a Jewish language I mean there are non-jewish communities that speak Aramaic uh there are Kurds and Iran that speak a type of Aramaic there are Christian villages in Syria that speak Aramaic now it is different the Lang Aramaic itself has changed over time so you're not necessarily going to hear the same exact words that you would hear in gamorra but still it is connected the languages are connected uh so Aramaic was not only used by Jews yeah I mean granted the non-jews didn't use the the Hebrew alphabet for Aramaic but but they they spoke Aramaic now the other reason why Aramaic is has a certain amount of kadua is the same reason why Yiddish much later has a certain amount of kadua if it became the language of communicating Tyra that itself makes it a significant and holy language because it was the M it was the means by which Tyra was transmitted and preserved whether it's unas whether it's the gamorra ETC and therefore it becomes kades like we say Yiddish people debate Holiness maybe kadush is a strong maybe too strong of a term but Yiddish has a great great great because now granted Rashi didn't speak Yiddish Yiddish may not have invented in rashi's time Rashi spoke French and in fact when Rashi brings translations Laz uh he's giving you old French and that's why uh there are books that try to obviously if Rashi gives you a translation we don't pay attention to it but that's very important if Rashi is telling you the translation of a word that's a really important thing to know theoretically so we have modern books that go into the old French and they tell you what Rashi is saying uh in this word so so those I think are the two reasons for aric uh one is it was the language of the AV and the other is it was the language of the transmission of Torah uh for the years of the Galas and that that gives it a certain K we know of course don't understand Aramaic the gar says when you're missp for a you should not be mispo in Aramaic because Aramaic is a language that the angel don't understand and they're not able to bring your to Hashem but if you're praying with a minion you don't need Angels the is with you and if you're praying with the in the presence of the you don't need a you don't need you can use Aramaic because once again the sh is with you but toos explains it's only Aramaic the Angels don't understand because it's so close to Hebrew that they M English they they can get D in English is okay uh it's only Aramaic that submiss them um in fact just I don't want to again I don't want to digress too too far but um one of the the in theak says a gal thing uh we say after is we say it silently it's brought down because m stole it from the malim and the malim get jealous so we say it quietly even if they hear us but at least they know we're kind of acknowledging their ownership so is said now the points out if you take the uh the most important part of kades you will actually that it's a very very close paraphrase almost a translation of blessed is the name of your glorious Kingdom forever and ever May Your Great Name be blessed forever and ever it's Kat the same thing so how come we say and we're supposed to say so he says P he says since RAB is Aramaic the Angels don't know what we're saying why don't they figure it out after a while I'm not sure which is AR the aren't going to get jealous because they don't know what we're saying which is in Hebrew they know what we're saying they're going to get they're going to get jealous yeah and then Gaz and why did R change the order in his b yeah yeah yeah this is a this is a good question about the organization of the of the mishna bakama the first six of bakama which is actually one long s to tell you the truth meaning uh some have said uh when you learn Bak you need to learn the first six likeor Rashi and K many times before you start learning everything because it's very very related so that deals with the Nim the damages that is done by your property like your animals your Shore the bore a that's called NIS mamono that's the damages that your property causes now then the last part or the second third of B aama uh deals with uh human being you know there's I damage you and we have maruba deals with Gena I steal from you without you knowing it like a burglar then we deal with HOV I physically hurt you and then we deal with Gaza which is also robbery except it's open robbery rather than Geneva so this is called n these are the Nim of a person we have Geva we have kov I'm just repeating your question and we have Gaza and the question that's being asked is that Geva and Gaza seem to be very closely related because they involve what I do to your property I steal your property either by Geneva or I steal your property by Gaza kov is what I do to you kov is uh you know I I heard a person so why is kov interspersed between Geneva and and and Gaza uh it is it is a good question I have to look I have to be my in the um in the order of the Pim I mean that that would be the first place to start but I again I honestly cannot recall all the order right now but generally speaking on a lot of these inim the mishna will follow the order that the Tyra presented it but again I I I'm gonna have to look uh and I will look mm to to see if that that fits now the reason the rambam changed it though is the rambam went with a conceptual logical order in which Gena Gaza are going to be some to each other because they are similar types of crimes so as a general rule although we have to see how it applies here the Mna will follow the Seder of theim and the ran will follow his own logical arrangement of how things should be connected uh yeah um question what exactly was the snake it seems to say was able to think and that he was not to serve Al the and that he was jealous that he was going to serve and therefore he tried to get them killed um following what exactly was the and what does it mean when it says that when the snake was he gave her his and that we got fixed and so then does a not have a NE seemingly that was given to andone yeah well these are really really hard questions I mean the what is the of the what is the was the Nash intelligent U right According to some the Nash was walking uh the had a for the was even had a certain be certain intercourse witha in which he put a poisonous destructive force within Kava and the question is what exactly uh was the and of course what was the generally um so so the emesis as the ramban writes already there's much much much that we don't don't fully understand kazal understood that the noash may not have been representative of all snakes meaning we're not really describing what all snakes were like uh rather this was a particular vessel that aesu chose in which the SAT or the was Nish it's almost like a the Satan dressed in snakes clothing so to speak and the purpose was to entice and to rebel against God and this created the phenomenon of now the rambam says this is difficult I I don't fully understand it the rambam says that a there was a of in the world even before the of theas otherwise they wouldn't have been tempted but the raah was outside of the person rather than being within the person so the Z that the was is not necessarily understood as some biological substance but it refers to the internalization of the kayak meaning r no longer became an external force that was tempting me it became an internal Force now I have to admit that I I don't really get this because if the Rah is totally outside to me outside of me then how does it entice me there's nothing in me that's a receptor for it you're saying oh I was enticed by the Y har but I don't have a Yer har that thing is a y har well what's power will that thing have over me if it's not within me it's a question to think about I don't have a complete answer but this is what the rambam says the rambam makes another point which is related and he said that the atadas the tree of knowledge of Good and Evil that implied that until we ate from the atadas we didn't have Das of to and ra so superficially that means we G we gained from the of death so the raham says no he says before the eating we did not look at things as good or bad we looked at things as Ms and sheer and the eating of theas reoriented our perception that instead of true and false we saw things as good and bad now that too needs a lot of explanation but the difference would be this when something is true or false there is no Yates or in other words if you clearly you have fire unless you're crazy right fire is hot right fire will burn you fire will destroy you it's obvious I'm not going to put my hand in the fire before the eating of the atadas they didn't just say it's bad to put your hand in the fire it was a true fact of life see it's very very different to to gauge things good or bad that already introduces Yater harus Tyas desires to rebel against Hashem true and false there's no mum for Rebellion you simply don't have that because your perception of emth is so high now it once again you still have a problem of the atahar outside of me so there's a lot here we don't understand I mean every I I mean I often say jokingly that um I don't begin the Torah I don't I don't do I don't do bra no uh I mean I try to do but you know but because because the Emma says this is a great great great mystery and there are many many aspects I don't want to get in trouble for this in which it's understood even among Rim that this is a mush for all sorts of hidden things and this is not necessarily supposed to be taken in the most literal sense but again if you want to be May in it be to look at the more and see what the ra says the idea of the Yar outside of you and the idea of Ms and sheer versus toen ra and I think it's important to note that whatever the no was this was not a universal representation of all snakes this was a particular CL that Hashem chose to tempt now you know what this for say this for say that Adam and uh were supposed to keep this Mitzvah until chabas once shabas would have come they could have eaten the atadas and that would have elevated them and that would have been that would have been the end of things the end of struggle would have been waiting a few hours till shabas and that would have been the test and at that point Hashem could bestow his pleasure because we had earned it so talk about the idea of everything that this has necessitated just because we couldn't wait a few hours yeah what Ro does um play the I regret I confess I regret and I accept upon myself never to do it again so then what's the idea of praying to well well uh there were a few things uh number one uh you may have been M the Mitzvah of chuva based on your internal feelings but nevertheless uh there are nissos in life there are challenges in life there are trials in life and there's a reasonably good probability that will often be n again so part of showing the sincerity of your cha is that you pray to hasem that he should give you the kak to withstand Temptations and not fall into this again uh so uh you know the mara talks about this uh let me let me go back a little bit but do you remember the famous story of brua who was the wife of Rabbi mayor and brua herself was very learned very wise woman she was the daughter ofaj person who died who was burnt uh with the saer Torah and Benin rather and um re mayor wanted to curse people who were giving him service and bruus said to him do not pray that they die pray that they do Chua as the PK says Min it is sins that should be destroyed from the world and not Sinners so Brea told rabim mayor pray that the r should do Chua as they state in the Gar so F the mar the marasha how can I pray that somebody else do chuva doing chuva is not up to God God doesn't make you do chuva everything is in the hands of heaven but the decision to serve God is your decision I can pray that he does your now now the mar then says an interesting point he says for yourself you can pray that Hashem should bring me to Chu were praying to Hashem because when I express that this is my will so Hashem will lead me on the path that I choose so that is my decision but how can I pray that you do chuva if you don't want to do chuva so Rebel y says maybe the says it too what says is a little unclear but Rebel Yos says that you can't really pray that Hashem should make a Russia du chuva that's up to the Russia but you can pray that Hashem put into his life the right people and the right experiences that can Inspire him you might know yourself sometimes how mysterious that process is you know you come from college wherever you come from you have classmates you have friends what brought you here and why didn't you know your buddy why didn't your roommate come here what was the difference hard to know hard to know some say it was Theus of your great grandmother 100 years ago maybe that made the difference don't know but clearly there's a certain inh pret who do you meet who do you bump into right you you know if you would have gone to this Rabbi I you would have you would have been so turned off you would never go into a show the rest of your life life but you saw somebody else that made a different impression on you so going back to your question when I pray that Hashem should bring me to chuva the ultimate decision of chuva is my decision it's not the aers but I pray that he put into my life that I meet the right people and I can pray for another person too I can pray the other person should have that I'm praying Hashem give the other person the chance now I'm also praying that even if I've done sha I'm praying that Hashem should give me the K to be omate in this cha and not to fall and you need that what does thear SU say uh the of a person gets stronger and stronger every day [Music] if Hashem would not help him you wouldn't be able to do it so I ask Hashem give me the strength right so that's what you're doing well the by bre uh and then the mar and then I mentioned Rebel yash's has bear uh what it should be I think it is yeah I think it's in Horus yeah yeah yeah uh yeah similar note um when painful things happen to us in our lives sometimes say but this be AAR my we D that these hardships won't continue however personally in our lives we made a true hment of all the sins we did which was our daily you know B kavana Bas Torah you know we we' see no limit to how manyar we need and uh when when these difficult things happen how do we not be Mi this is just going to continue continue because as much as I try I'm just going to keeping and logically M's system I should just keep having yeah yeah Nila the prayer of nil the highlight of Yumer the climax of yamer so it starts off saying there is no end to the carbonos that we have to bring there is no end right so in a sense there's one sentence there that kind of expresses that hopelessness that you're talking about no end but then it goes on but you in your mercy gave us forgiveness and gave us Chua so that's what a Jew has to live with a Jew has to know you know there really is no end that's why I I always found it very I mean funny I I read a m once about um Riser zman uh fell asleep and and the gas was left open the so has rabbits and not come home exactly at the right time God forbid he he could have suffocated so was you know Miracle so so then they sat down and said what a have we done that we should deserve this so to me it always struck me as as like you know almost funny like whatever it you know I mean like they only had like one thing they had to look for if I had to ask what a I mean you know I I wouldn't have that much problem identifying it you know it could be one of well maybe I identifying I don't know but I could mention you know a thousand things so there are sadim that they literally say I did one a today and I got to be M it most of us unfortunately are not on that level but still you have to we have to be mo the of the love of hasem and the fact that suffering can take many forms that's also Aid you know in the in the v we pray may you give me that are not tooo difficult so suffering can take many many forms you miss a bus that's suffering you pour uh coffee on your on your jacket that's suffering the gamorra says I put my hand uh in my pocket to take out one coin and I take out a different coin that's suffering so there's no end to our suffering but Hashem can also in his ra make it easy suffering and then you get the the best of both both worlds yeah should you allow well technically uh you shouldn't because uh if the Mikvah charges a fee then the person who is mishes with the Mikvah without paying is a gazan or a GH and you are holding the person words by not letting him pass you're preventing him from doing uh doing an AA so it would be Kai not to let him on the other on the other hands uh this would be and and hatred and insults and the like so it may very well be in such a situation that it might be better to let him do maybe what might be a lesser a than something that might cause a bigger a this is a this is a very very difficult in generally uh this goes back for example just give you an example the idea of inviting people for shabas were going to drive so R Moshe had a famous Chua back in the 1950s that I'm not allowed to invite a person who's gonna drive on chabas because I'm causing him to be M chabas this was M's position uh now in know in most later people I include rman sternbach I believe even the rner uh they were actually make on this again they have conditions you got to give him a place to stay Etc but the ultimate without getting into all of the lumus is that even if you're causing the person to drive on chabas they will probably wind up doing less Aus coming to you then if you'd leave them alone meaning if I left them alone they would be M shabas the whole day do nothing now I have them for three hours four hours five hours they do they do Hamot they do they do Kish and in my house for those hours they're not doing M and in addition there's a long-term possibility of K so the poim through various konos actually say that instead of looking at it I'm causing you to sin in a sense I'm Matel you from AOS because the AA you're doing is less than the Aus you would have done otherwise uh rman says this is similarly a head her why you can give food right say you are not allowed to give food to a person who's not going to make a so what if you have a guy who's coming to your house it's like like now it's 105 degrees and uh you don't offer him water because he's not going to make a bra so if I follow the I shouldn't offer him water in fact even if he asked imagine even if he asks me for water I got to say well unless you make a braa I can't give it to you sooman said in such a situation and Only a God could say this we don't follow the because if you want to be strict and not be and he's going to think that from people are selfish and stingy and inconsiderate that's going to create a that's going to be much worse than the particular AA so in Li there's a certain calculation in which you can't just ask are you causing a sin you have to ask if I don't cause the sin will I cause bigger sins so I'm suggesting perhaps that that may be a way to look at the the Mikvah situation although once again by right uh the person should not in fact I'm I'm a little surprised and and disappointed if this is the what you've seen I mean it's very very very unfortunate gazel is a big deal Gena is a big deal say the Damu with all of their AAS uh it was not the gazer of Destruction was not sealed except because of the idea of gazel so and again and especially in the course of a MIT you know it's one thing okay I steal something I'm I'm on a a I'm going to the Mikvah why am I going to the Mikvah I'm going to the mikah which I don't even have to do I want kadus I want tahara I mean the whole thing is an extra thing so what what's going on I get extra kadha by doing an a I don't know now it could be it could be that maybe you judge a person the that maybe he paid earlier you know there I I don't know exactly but there are possibilities that he has R for whatever reason maybe he's poor maybe I don't know who you talked to the mik the gab of the mkah maybe gives uh discounts to poor families you know so maybe that's another way of thinking about that maybe you you should D on the because uh it's very very inconceivable to me that a person who wants to go to the Mikvah is going to go through go through a m Gena yeah this isn't the first time that and it sounds like this episode reaction is probably the most seems like sounds like the most intense one even by like that was was like this and but it sounds like he's just sounds like he's just and like he just he sounds em drained yeah the case of the slave the case of the quail when the Jewish people were complaining seems to have affected MO on a very very personal intense level where he says to God mosha is almost panicking mosha says what am I supposed to do I can't do anything how can I feed am I a nurse a nursaid uh to these children uh and uh and the like and the question you're asking is like why what is unique about this situation I I I well again it's a good question I mean uh I think I think what is unique is that this was an example where their pet was no need meaning to say when CL Israel doesn't have water they have the right to complain when they don't have bread they have the right to complain in fact the rambam says that's why mosh rabenu was punished by the sin of mayara because he didn't have a right to get angry at them because they didn't have water that's what the ram says that says that was angry at CL Israel if they don't have water with the SL the problem is the man is the man is there so they have what they need my they want a Ty they want a steak they want uh you know fancy stuff that breaks Moshe because Moshe now realizes it's one thing when people are desperate people are starving but I see now that even when their basic needs are met they still complain so think about this in terms of a rebi m now says everything I taught them went out the window and that's that can break a person in that in that way yeah yeah so I think the nafina is that this is the one case of complaining when they had no reason to complain and that made it much much worse yes why does Rashi bring old French in his commentaries does this indicate that he didn't have an expectation that future Generations would read his work oh well um yeah so the question is Raj uses old French now that doesn't help uh the future Generations yeah I don't know I mean the question is what's the alternative if Rashi wants to give you a translation uh you know he can't necessarily give you a translation of every language in the world so he picked his his language but I think it's a combination in other words um Rashi is concerned for Doros the generations of am Israel and Rashi is concerned with his community he's balancing two things he cares about everybody and he cares about about his community so he wanted to give his community what he could give them because uh the alternative would be don't have any translations at all because what I mean otherwise every language uh even even if rashy put it in English it would have been uh a very old I don't if any of you ever read in college choser Canterbury tale whatever it is it's it's an older English but that's an English like from the 1300s Rashi is in the 1000s English if you would have seen English from the 1000s you would probably wouldn't have been able to even even understand him so I think the lesson here is that even when you're the Reby of CLA Israel you still have to care about the local people that you're with you don't ignore the local people that you're with now it's interesting though the rambam who wrote a lot of his he wrote the morim in Arabic he wrote the Parish of mishas in Arabic it was translated the rambam expressed that he wrote it in Arabic precisely because said this makes my book less available for future Generations so the rambam himself did say something similar to what you're doing but with Rashi I think the tin is much less because the translations are only a small part he didn't write his pish in French uh he wrote his pish in Hebrew and a little French in there nowal H uh wrote in German he did write in German because that was the that was his kahila it's interesting you know you know there's a website it's controversial because it has things that not not totally kosher safaria you may have heard of it maybe you use it I'm not going to opine whether you should use it or not use it that's a mlus itself but Saria has many many many many maor uh online that are free so it's a great thing so I saw in safaria that they have rers online rers so that was wonderful so I went to it they have it in German uh because that there's no copyright the copyright expired so so you can get rers online for free but only in the German so go figure okay yeah also says that it's better to throw yourself into fire then embarrass someone else and there's a TOS that says these are part of the MIT that we should risk our life before we do it so is this what we consider yeah yeah this is a huge you are 100% correct thear says beish it is better for a person to throw themselves into a fiery furnace before they embarrass somebody publicly and the Rah is that when Tamar was accused of uh of adultery whatever it is and Yehuda was going to burn her at the at the stake she would not reveal his identity she just said the man that gave me this staff is the man and if he wouldn't have been MO that she would have gone to her death she did not say he did it in order to save her life so the gar says better to die in a burning furnace than to humiliate somebody publicly uh and because and the reason is the S is because we treat public embarrassment as murder and therefore you're not allowed to murder somebody to save your life so to Taka learns that we treat it like murder Mish you're M to die before you embarrass somebody but we do not pass in that way meaning um this wasar this was a special ofar and bringing out the point of how important it is by saying that she was willing to die but it is not one of the gim and you know you're not Mish in such a situation yeah that he would jump around and dance during uh about like and even now Monday which are clearly against so if we draw the line that whatever helps is good then like if I would say better after is that yeah yeah this is a uh a real real problem uh this is a lot of the which came out in the early years ofas was directed precisely against this problem because there were groups of I'm not saying everybody there were groups of who Took the position that the most important thing the only important thing in is your kavana and your and your and if keeping rules are gonna limit you forget about the and the wrote that even though and are so important but they have to be within the confines of H and by the way the other person who wrote a safer saying the same thing was none other than the balat the balat are very very similar books and that is why the Tanya was a controversial safer not only among non was very controversial in the world ofas because the alter rebbi took what you might call a very Lish position on the centrality of of Hal now you are correct though that in spite of the balat as NAA even within kabad I mean that's a funny thing even within kabad there's sometimes a zilzil of Zim which the balat I certainly would be against uh and other Casas even more extreme is is totally in very unusual ways that are very hard hard to Define um you know I I I don't have a good answer now I could say I could say this I could say that when a person is the rebi so great great great great sikim might have a a private deal with Hashem they they haveon that we don't necessarily know and they deal with just like if you remember the missus he was the one who would draw a circle and say I'm not leaving this circle until you bring rain like he challenged God he says bring rain I'm not leaving and was it said deserves to be put in that he talks to Hashem that way but what can I do he's like a little son who goes through his father and his father does whatever he wants he broke the rules but his ABA loves him I would apply that Paradigm a little bit to sometimes the great great great said deim who whatever they have a private thing but what I don't get is and I don't get this I don't get how that can Peter down to the as a whole meaning what a rebi can do might be different and the truth is a rebi normally would do this only privately because rebi can't do things publicly that are connected because uh people are going to be influenced so I have to admit that I I I I don't know I don't know all I can tell you is that it's not a DK that you should follow and people may have their reasons but they're not reasons for op press and I say this with covet I don't mean to denigrate I'm not gonna see here I'm not GNA be here and tell you they're wrong wrong wrong I can tell you I don't understand the D and therefore I can't see any basis for following it but you know maybe yeah one more last question yeah attach the word Ms to the and do not yeah well well the the reason is is is very very simple uh each one of them has a good reason is the end of par in the Torah the word Ms is not in the Torah there and therefore Ms belongs to the next paragraph Ms V Ms vuna so that would be the reason why the MS is there on the other hand there's a counter reason that kishma as we know is supposed to contain 248 words that are connected your bones that Hashem is your king over 248 bones now kma from shma until is only 245 words so how do you get the 248 so it says says by repeating Hashem and then Ms so the MS is maslim the 248 words of shma now uh you could be with the with the saying it meanings now you say Ms anyway but but but when you say Ms uh but you you were say the R by by the you're doing Ms only for the of but otherwise you're doing it to beim your 248 words right the you know you say and then you say Ms so you say twice you see so that that's so that that's why you connected to kishma because number one it's MIM r 248 words and number two I should add this as well there's a in not in the Torah so that actually is a p as well okay all righty be well take care the what yeah are um so I thought he said that actually was not he said R agrees with all the other that there is no such thing as as no only for only for say about you're correct I mean there is the extends it to um and then secondarily just on the same topic is that you mentioned about giving somebody's not going to make on The Food seems to say something along the lines of giving an's not going to be he says if you don't know you could do it so I guess only don't know that's if you don't know so do you know that somebody's not going to make a how would you know don't ask okay it could be could be unless I guess it's a consistent goer maybe you don't you talk you never know because the truth is you have lot of times you have Cal drivers who are not wearing a keepa but uh they'll put one on for feel D so yeah you're right sometimes you don't know what was it oh yeah and selling a book selling a book let's say um uh the what you said it was a yeah so on that count I I never saw the M I'm find it interesting but um I would have thought the exact opposite I would have thought it's like if everybody's if everybody's uh if everybody's selling the books has a way to get it no I understand he has a way to get it uh but the point is if n if no one is allowed to sell how can you kind of uh piggyback on on the Aus that other people I mean in other words I can't do something user because you're going to do something El you're saying versus the step in the doesn't exist there unless you want to say the step is that he could get it somewhere else yeah yes is not yes is not relev I mean yes is relevant and D M I agree I mean yes is not a a direct mat in Li I mean but if the way that guess I'm arguing if the way that the um the way that doesn't affect when he's because he's able to get it from somewhere else is that you get it from some yeah I hear I me that would be the basis of those who are and AA in America is not a mean let's say he wants to buy my saer and my of Arts girl Shas in America it may it may beash it may beash yeah yeah I mean the qu is maybe less so yeah that may be may be a reason why a book seller cannot discriminate uh but I think he was I don't know the question I that he was asking I think implied that I'm just doing a private deal with somebody and I you know yeah but a G too yeah okay thank you for listening to this awesome production to find out more and to partner in our mission please visit o.edu

Channel: Ohr Somayach

Views: 1,303

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Id: qobW_cyxghU

Length: 106min 22sec (6382 seconds)

Published: Sun Jun 23 2024