קורת רוח לשבת - פרק 49: פרשת האזינו

There are things [music] that only happen in the family. For engines, dial 6485. [Music] You are listening to a podcast family. [Music] Rabbi Ephraim Zalman Galinsky and Rabbi Israel Alter Groys in an hour of Shabbat contentment with [Music] verses, stories, yored tzitzim and polemics on the weekly torah. [Music] Hello and welcome to another episode of the podcast series with a happy Sabbath. With me, Rabbi Ephraim Zman Galinsky, the good one, with the groovy semolina and Rabbi Ephraim, we enter with great excitement into the one chapter before the last one. We were blessed to start with Breshes. We are in the parsha of the listen. In terms of the Sabbaths, this is the last chapter because Zuisbrach reads in the book Sitarat, we have a parsha of the week. If we want to be close to the concept of the joy of the Sabbath, then we are definitely excited. We make a feast to celebrate the end of the Torah, etc. Oh, we hope, with God's help, next year to return with some slightly different concept. We will talk about it, but we now have Shebas Listen, Shebas Choba, Shebas Shuba, in some places, lots and lots of customs, lots and lots of unique things. The most striking thing is the sermons. The sermons, which are all, by the way, you read the books of the necessary, even the Sofer Hasem and this is what you read about Shebas Chibwa. It always begins with the listen, and it is precisely first of all that you see in these books the length of these sermons [in a nutshell]. My father, our teacher, was blessed to demand, I think, four hours. I think this was not unique. It was like, oh, I do n't know where the Yishuv and the Desh of the listeners came from in that At that time, you have to say two things: one, people had less discretion than we think they have today. AD HD didn't exist yet. It's not just that it didn't exist. The world runs at a different pace today. You don't pick up the phone for 10 minutes and it's filled with his conversations. Today, the pace is double. But let's leave that aside. There really were Jews who had a hard time. I read a book. I was in Caruso now. We wrote a whole story about it on a holiday. So there was the municipal synagogue, Rabbi Shi. No, Rabbi Shiloh's synagogue was not the municipal synagogue. It was his private synagogue. No, Rabbi Shiloh wasn't the rabbi of the place. That's right. There was a rabbi of the place. He was buried in the same grave as Ginz Ketzelburger. He was a Jew, probably very, very Hungarian from the old days. He would give a sermon there. You know, four or five hours. He would put the tallit on his head and tell them that the community would just go, eat, come back, rest a little [laughter], and come back before the end. And then he would pick up the tallit and see everyone. He would sit there from beginning to end. The end is this mess, oh wow, as if he had come especially to sit right in front of the person crossing the road and see it. So by the way, I saw many people starting with the "Azino Hashemi" and " Hear the Land" with Riffi. I saw in some book, I'm sorry I don't remember which one, Moishe, he talks about the "Noam" and that was it. He always started with the words "A Pfalpol" or "Holach". It was never a sermon, just the "God" as is accepted today. And I saw in the book that he explains "Azino Hashemi" so that we know that we preached "Baruch", we need him to speak in the beginning in Pfalpol. Otherwise, you can't tell the people to say "Shiba" and he brings up some place that was there, which is where a priest spoke before Nayla. In other words, in today's world, it's very, very catchy. A person has a little bit of a good head. He has this. So he's talking about the world of the past. If you didn't know how to present it, Alihchiva or Al Kazi. You know, it's very funny. Yishmer Ramkos. So what are you worth? Actually, yes, no. So you're a mister. You can't say that either. I mean, to say that. We saw it in many places. It's very reminiscent of the saying that the person who chose Zolvan Spector to be the rabbi of Kovno was a contractor who was a road pavers and a Lithuanian Jew. From the area and they were Lithuanian scholars so they once met Barakah on the road and started arguing with him and they were the ones who recommended him that is amazing amazing anyway we but let's leave it at that maybe we'll get back to that maybe not there are full Shabbat sermons we see in the barrier of the Sofer there are sermons that the Hashib are really quarrelsome I don't know if we have time to repeat it I'm just quoting you one word from the sermon of the [ __ ] Citot that everyone is quoting so I want to quote him Samsfer writes about the Hashib out of love they are made for him sedonat as rights which is the Gemara in the day and he says and every rotten olive that a mourner eats as if he ate a Passover sacrifice in Jerusalem and so on just this you have to understand the Madani explanation for this is because the sin committed a sin you will find for the mitzvah in the end it turned out now that the sin was a preparation for the mitzvah I once saw in the words of Chaim in the words of Kitam that he says an ordinary person who does the mitzvot of Obed Hashem let's say for example love of Hashem he doesn't know what it is to truly love a person who has done sometimes knows what it is to love and then then he brings all this and harnesses it to the Abbatas Hashem It's completely different and therefore it itself gives him the rights. Anyway, we're moving on to listen. Listen. There's something very, very exciting about it. We've been talking about Moses Rabbeinu for almost 10 weeks now, talking about Moses Rabbeinu who separated from the people of Israel. And you know, and here it's getting closer. In the next parasha, he will really bless the tribe of the tribe. You know, it's hard for us, like you always say, I'm just starting out. You always say, we have to study the verses themselves. And in this parasha, the verses themselves are a little difficult. I mean, it's hard. You know what a Do'ariki is, the Psalter, etc., etc., to understand the context. But there's this feeling here. Moses Rabbeinu separated from us. He promises commitments about history and the future. You'll get to that soon. And he's just. You know, you know, how the one-time leader we had separated from us. He separated in a song. That's right. In a song. It's an exciting thing in both ways. And there's something in this song that justifies the law that we do ourselves. I think that Rabbeinu Bachayi says that he accepted the justification for his own death. Okay, and it's a tragic death. Because he can't come to terms with it. He can't see it happening. It's no fun. He owes us all. He went through everything with us. Say no and don't see the neighbor and anyway at this moment he you know such a one returns to himself sings and separates and in fact this poetry is a capsule that according to Chazal it has been with us throughout history. Yes? The Gemara in the beginning of the different says you I wanted to touch on the fact that the Levites would sing every Shabbat at the water's edge in Korb Masaf they would sing the song of the izin a section they will listen to and the following week they would continue from that section that is to say they would divide it into six chapters yes and the nickname that the Chazal gave to it is the zibil lo zibil loch meaning a then you and in this too there are at least six or seven methods what is it because in simple terms how to divide the just say in a word according to one of the methods at least the zibil loch is listen to the heavens and speak hear as it begins therefore it is yes it is clear yes yes after that remember the days of the world after that they will ride him on the platforms of the earth and so on and so on and here it starts to get complicated already several methods how how to divide it but what is interesting is that this custom regarding the song the song of the hearts it has become a division of The reading of the Torah because it is called in the Gemara, it is said in the way that the divisions in the Temple are called divisions in the synagogue, and this is probably the only parasha that the Sages really contain for us the first and second pauses. We always say that there is joy, especially in the great Hasidim. So they would say that Bel Zerov said not to do Isops in my ears. Yes, a lot. Yes, because of this, it is clear that it is because of this halakhah. But what is very interesting is that, oh, Mogen Avrom, Mogen Avrom writes about this invented place. He found it written that even some positives will not divide the parasha anymore. Yes, since this division is what the Sages are talking about, and therefore they do not add. What is very interesting is that it preserves that there is one end, since it is possible to add after the poetry. Yes, what is very interesting is that we do not find a reason for the division. I mean, we know that this is how it was divided during the time of the Yitzchakites and it also applies to us, but we have no reason. And the only one I have seen that really refers to this is the Seferno on the parasha that he makes a past tense and in it, this is it. He wants to divide the poetry into several parts. Ziv, you know, six parts. I did not focus on it, but I remember that he brings five parts. One is about history. After the completion of the verse, the Seferno says, after the completion of the introduction to the poem, which came, he announced that his intention was to say, "You have done right, all things have ascended." The words of the Seferno are: " Selsa with a woman, all things, yes, he is all his faith, to benefit those who do his will, and all things, and all things have benefited Moses." This is in the legend of the past and the future, to first announce how much was the intention of all things, blessed be he, to achieve this. The purpose in all the words, explain in your own words. Then the Seferno himself says, " When it did not ascend, it was God who increased it to make Israel ascend to the place of exaltation, when [snorts of contempt] He will do it in the end of days with the remnants, which will happen." Then the Seferno says, "The first part comes to mark for us the goal, meaning the first part of the parsha, and what is the goal?" The perfection of the people of Israel after the Holy One, blessed be He, led them, this is actually where we are headed. Moses begins to speak, listen to the heavens and he says, so the beginning is actually he swears, this is a type of oath, as the elders say, and then he will burn as a doctrinal goal. This is all of this seems open, also according to the story, after that, maybe it will rot on the mouth of the devotee or remember eternal life, forgiveness, remember eternal death. You also understand, you will have a stomachache, then the stomach of the workers of the land is really like it is as if the sign is the goal, what is called, and then the second is what describes the history of the people of Israel, that the Holy One, blessed be He, influenced them for good and what happened as a result of this, and the third, that because of their wickedness, they fell into the hands of the wicked. In short, there is a historical description here, a description of a thick past and a future, and it is very special. We know that this is how the Ramban writes and everyone quotes it. We will soon touch on the famous story that comes with this, but the Ramban talks about it. A. Nickers, let Israel always say in song and in song. This is interesting. In the previous section, he says, yes, at the end, and he will go because in the mitzvah in That you and I wrote this poem for you and taught it to the children of Israel, right? [snorts of contempt] So first of all, then he understands that it is not a mitzvah. It is not like the book's syllogism. The mitzvah is like the syllogism of the syllogism. Listen and there he defines the listen at the end. Preschas and Go. If you look, there are some who want to say that this poem should be read by heart. We will touch on this shortly. But there are some who want to say that a person should know this poem by heart. I know many Jews who, according to the Ramban, mean that there was also a melody for this poem, but we, we have not found any evidence of what the Ramban wants to say. It is also written in a different way. Therefore, there are some pauses in it and there is some kind of melody in it. I see that our Rebbe, when he was alive, would have written, "Here is this poem, a great consolation and a clear promise regarding the redemption and the work of the workers of idols and the revenge of Israel on their enemies." This already touches on what the old man says, right? And perhaps that is why the sign of the pauses for the sages, the priest and prophet, who saw in the Holy Spirit that his regulation in the reading of the Torah scroll in public is a regulation that exists in every generation and will not be canceled in time, and he corrected this sign in the accepted pauses of the parasha, Sinai and the vir, the ziv and the zor, he explains what is the ziv and the zor, Ezra corrected it to the beer, the ziv and the zor, the glory and the glory for Israel from the beginning, to preserve for us the law and to return the children to their borders, which is amazing. [Snort of contempt] He also goes on to say that it is called a poem from the language of the Assyrian sect. That is, from the language of vision and being a legend of the future, this poem to see the thing as it is, is true, so they say, and the poem looked, this is also all the different languages, which basically say that a person can know according to this poetry, he can know the entire future, which actually touches on one of the two important points that the Ramban evaluates. By the way, the Ramban does not say this at the beginning of the parasha, he says this at the end of the parasha, and it is worth seeing all This Ramban is what we are saying here. It will not be a substitute for those who must see the Ramban himself in person. But one of the points that Ramban insists on is the fact that you can see in him all the history of the people of Israel. Now I want to say here what point I think it will be beneficial. Everyone knows the words of Rabbi Yavz. Rabbi Shah would quote this Ramban. Everyone quotes this Ramban who lives in his heart. The greatest example is the fact that the people of Israel survived for 2,000 years. He talks about the chusid. Yovz about the chusid. Yes, Rabbi Shah was another Rabbi Shach. He would also talk about another example for the chusid. He would quote both of them. So everyone knows this Ramban. But I think that the Ramban and this Ramban actually need to look at it a little bit more deeply. This is not what is meant. The point is that there is a example here in the fact that the people survived, which is a thing in itself and it could be a very big thing. But there is something much more than that. That is to say, the Torah draws a road map for us, as you know, they say today that they want to To make a peace agreement, we will make a map of the Tarkis. What is meant by having all the stages of the plan? The Torah is exactly what the Torah is filming for us. This is what the Ramban says here. The roadmap. And the very fact that the Torah knew how to tell that this people was here and that they went on a long journey and that they will return here and that we see all these things with our own eyes. This is the great moffat that the Ramban and the Yotz are talking about. It is not only the fact that something has survived, but there is some kind of divine plan that accompanies us. And this is what should excite us for a moment. I want to touch on the fact that there is an insistence here that the entire plan, meaning every moment in history, including the Holocaust, including whatever it may be, concerns what is written in this poem that Moses our Lord separated. He gives a very concentrated capsule in very unclear, poetic words. He gives everything that is going to happen. But I want you to know that the first thing that the Barbanel writes is that since this thing is divine and knows the future, he foretells from beginning to end. That is, the Holy One, blessed be He, knows that is why He does it. He also says it about the future. For Hamsirozes, therefore, there was a mitzvah to make an article out of it in the form of poetry. In fact, the Holy One, blessed be He, wanted to tell us the future. Make me a song. Let us go and tell you the future. And it is a song. Listen to it. Let it be remembered and recited in song and melody, like songs that people used to compose. In their melodies, I mean, according to the Barbanel. Oh, you just have to go with this song and it will accompany you wherever you go. It's interesting that in the last generation, people are looking for rare mitzvot. No one has managed to instill this thing that people know the song. Listen to it by heart in time. [Laughter] Maybe we'll open some kind of startup like this because there's a rabbi who is right about this. I'll continue for a moment. I'll continue the Barbanel. He explains something very interesting. That's why he commanded Moses and Joshua to write this poetry. And he didn't mean that both of them would write. Yes, the Holy One, blessed be He, said, and you write for yourself. Who will write Moshe and Joshua? No, both of them will write. Because in the Torah, God forbid, Joshua would write even one letter because the Torah is entirely Moshe's. Yes, there is a debate about the eight verses. No, there is no debate. But, but, he commanded. Debate What did the Gemara mean by Moshe Koysavdama that they write from this poetry? Many people catch it. Let it come. It says, "Make me a pamphlet from it that they wrote from this poetry. Many people catch it and give it to every person so that every man and woman will know it and spread it and sing it." Perhaps that is why Joshua shared this saying in order to command him to help Moshe his rabbi in writing these services in many ways so that the entire writing would not be burdensome on him on that day. That is, Moshe our rabbi is already old. Therefore, Joshua also needs to help him. He needs to make copies of it. That is, we see from this that they wrote it separately, not in connection with the entire Torah scroll. Indeed, in the matter of study, he said in the singular, "And you wrote this poetry for you. Write this in the plural. A task in their mouths because it taught the children of Israel. This is against Moshe who measured them in understanding it. He goes on and says, "He told them that I gave the reason in this poetry. Who will this poetry be for a time in the children of Israel?" And he wants to say that it will be found in the mouths of the children of Israel and they will not have to ask for a Torah scroll. It will simply be in their mouths. They will not need a Torah scroll. You will ask someone. What's going on? He knew how to tell you by heart the song of the Sazinu and the Rambam in relation to prayer. He says, "Yes, the prayer relation is going to be continued." Chapter 13. There are places where it used to happen every other day that they recite the song of the sea and then they recite the song of the shema. There are places that recite the song of the hearer. There are individuals who recite both services. Everything is according to the custom, which is amazing. It's interesting. Where was the last eskor of this custom? As if we have siddurs that bring the I do n't see it. It's very interesting. He brings the Benisorsach. He brings the Bagar Daparki. There is a book. You know the Bagar Daparki. It's a book that, according to the issues, is not it? It's not the Gardeklah. He writes. It seems to me like a virtue to study the song of the hearer every day. And it's a virtue to be saved from heresy and false opinions. He brings the A. He says, "Threaten in our books, Agar Dikla, Preschas, and go away. But we know. I told you in Preschas, Preschas. I'm closing the circle again. Agar Daka, the Klossburg, was a narrator. This is his grandfather. Yes, the Benisorsach is his grandfather. He said that it stood. The son of Yesusko would write a page and put it down . Writes another page and puts it down. It turned out that Brisis was downstairs. The higher it was, the bees. And then something leaked about it. What about bees? There's not much left, bar it's all ice. A and he writes in Agar Depark he writes look at Agar Dekli's books and we if you look you won't find it. I mean, then we understand that it probably worked. He argues with the Hivez people in this context. If they used to say this, they would say verses from the book of Amos, then Hivetz wants them to say this, not to say it, and what is interesting is that Rav Jughur is what I told you earlier. He has a book called Sefer Zikhuvins, and then he writes like this: Since it is written and taught to the children of Israel, there is a mitzvah from the Torah to recite the song, listen to it, teach it, and do not do it because it is the foundation of faith. Even Tamam wondered who did not mention it, who mentioned the mitzvahs, as if it were not, meaning that he is not successful, and his appearance was apparently worthy of mentioning it. This is a special mitzvah, the study of this song, for every one of Israel. I haven't checked this, but the Ramban in the commentary on the Torah says that there is a mitzvah from the Torah to write. Did he mention it in the book? I think he mentioned it in the writing of the book. Not separately, but since no time was set for it, it is possible that once in a lifetime would be enough. That is, there is no permanent mitzvah, but at least once. The rabbi is right. I explain. In any case, it is enough to read the parashah once a year as a correction by the sages, as the wise said in the parashah, "Remember," but in any case, there will be a reading of this parashah. This is a mitzvah to do the Torah. That's what he wants to say. And here he goes on. And the one who was very inspiring about this historically was the supervisor at the Yishuv Chambalin. They called him Rav Shema. He wrote the book "The River of Fire," and we know that throughout his life he would warn the students to return and study. Listen. And he would say that if the Jews had remembered this poetry, which contains all of its progress, what it is, and everything that is to come, then there would be no more trouble in the world. He was really pleading with the students. We also knew a student here who was a Jewish genius, Rabbi Nusslobert. yes. We talked about him living in Lifta, right? yes. yes. yes. He would return at the end of his days. He was already a little suspicious. So he asked us to test him to see if he remembered what he had eaten. Wow. That means Zino was important for him to remember. And what's interesting is how many months the Rabbi mentioned above had as many choirs as he wanted. One of them was tied before the first chess sim that the World Chess Sim did . And a few months before the Holocaust, he was killed in the Holocaust. A few months before the Holocaust, he put out a pamphlet called "The Return of Israel" and he really attacks it there. It's a bit of a rant to read it. He attacks luxury. It's very rant-ish. I want to address this point that the Remban talked about. It's a Remban for the Shtossoy. It's a Remban who starts with the Kaddish and continues all the way. The Remban sees that it's a bit of a rant, but with Israel, you know, you know, you start to behave with extremist goals. And the Remban says explicit words here and he says words. I've mentioned this several times over the years of the podcasts together. We're both together. But the Remban says explicitly that they're coming to Avodah Zora from Reviv Tov [Kachakhov]. That's it. There are explicit words here. He says that even if the creation of David Zora was canceled, he wants to say, Rabbi Shimon, this is what he's going to do about the Remban. So, he says that our mission is that the Israelites separate themselves from the Gentiles, and today they don't separate themselves. He's in Poland and not waiting for their pleasures, their desires, and All of this. And he really appreciates it there, and there are quite a few days about the Holocaust there. yes. It's really scary a few months ago and we have the original. I just wanted to ask you, do I remember correctly that we had the privilege of reviewing Rabbi Alber Stem, who, by the way, passed away in recent months? Yes, did he remind us that he saw Rav Schimel praying like a monk? I remember those words that he saw him in Poulin praying. There is a description. There is a description. How his forehead was furrowed with wrinkles. He was praying. So apparently the one that David Weisbord also wrote about. Yes, but I want to address for a second what you said about this Remban. And I once mentioned a discussion I had with the Remban. He did not try to influence this Remban, but I want to say the simple, seemingly simple, apparent meaning of the Remban's words. The Remban comes and says, apparently, "Keep it well." At the end of the parasha, this is the same Remban that we talked about before, but it's in another part of it, and there the Remban says, "Keep it well." They came to Avdzor historically, and the question is what is the connection between the two things? Why does the great majority lead to Avdzor? And apparently, this thing apparently touches our generation, because after the Holocaust, the Holy One, blessed be He, slowly began to exert great influence on Jews. Thank God, blessed be He, for this and this is what allows us to have the world of Torah and education. But with this comes a set of trials and the question is whether we are not missing something in that we are ignoring these Ramban rabbis, which from our point of view, as long as you buy food that is peddled, there is no reason to be rabbinical. There is no limit. There is apparently no limit. And I have heard descriptions that really make me angry. Yes, all kinds of people, even wealthy people, behave in this matter of food. It would be like, look, I am not a great tzaddik, but there were things that simply passed. There are even videos that have come out about all kinds of kiddush that were done and the things are beyond imagination. Not only that, it happens at the graves of the righteous. It is very strange. It is very strange. And the question is whether we are ignoring these Ramban rabbis. But I asked Ravov, who I was with at a family celebration, what is the connection between these things and why Ravov Toif brings to Lidbolzora? So I have brought his explanation here on several occasions. An interesting explanation is that I hope I am saying this correctly. That the moment a person achieves everything he wants, yes He gave me an example, so he said that in our generation, you can order an AK47 at home and receive it within a few hours. An AK47 is a rifle. Yes, in the United States, this is the example he gave me. So it means that a person who has everything he wants available to him during his life loses his ability to stop himself, and this is idolatry, which in itself is a frightening insight and we must take this into account. But I think the simpler explanation for this matter is that once a person gets used to their pleasures and their quarrels, there is even a concept among the Gentiles, psychology, that they call it hedonism. That is, it becomes an end in itself. [Laughter] Pleasure is going to be, it is not some kind of incidental to life. It is going to be the goal of life. And this is the work. I think the simple explanation of things. But also what Rabbi Lokter said is a matter of fact and how does it connect with our maazun? This is a question. Why doesn't the Ramban simply say that the facts are, oh, so the rabbi says that the majority will, so it is written in the verses. The majority will. The next stage is that they rebelled against the Holy One, blessed be He, in Avidzor now. We have a very, very famous story here in the context of the Ramban that goes through this, starting in the order of the Doyers, going to the line of the Yoshur in all Ashkenaz. And I will read the language of the line of the Yoshur, which is the most famous in this context, it says an incident in the Ramban. How many stories do we know about the Ramban? He had one student who went to the culture hungry and his name was Avner [sighs] and became a koti? I don't know exactly what that means. He became a koti in those years. He probably means that he became a tzaluk. He was not destroyed for sure. Well, then this is the censor. The censor. The censorship. This is self-censorship. Self-censorship. In my opinion, he became a convert. Okay, because of his great wisdom in his innocence, he became a great minister in the koti. And on the day that was Yom Kippur, he sent for the Ramban to come to him. He came before him and took from the rabbi the snot of a pig and he snorted it on his own. Then he asked the Ramban, Rabbi, how many kritis have I gone through today? And he replied to him, "You have committed four crimes today." He said to him, and the disciple said to him, "Hello, who did I cross?" I passed five fathers and they started to argue until the rebbe learned that he had passed five to him, and he asked the rebbe. This is a very sad moment, the scholar of Genli asked, "What brought you to this extent that you apostatized in the Torah of Moses?" He replied to him that once I heard you say that in Parashat Ha'Azinu all the commandments are included and all the affairs of the world are included, and they are all alluded to in Parashat Ha'Azinu, only that divine assistance is needed to understand all the matters and secrets that are there. At that moment when I heard this, in my opinion, it was inevitable. This is a far-fetched thing, until for that reason, the sin that there is no truth is rooted in my heart. Yes, as Rabbi Ramban said, and he went out and became a different person. I mean, specifically from the ignorant, this is what the Ramban did. This is what caused him to become apostate. And the Ramban still says, yes, my words are true. Everything is alluded to and explained in Parashat Ha'Azinu. If you do not believe him, ask him and he will tell you, come and try. The student, that apostate, said, "If so, according to your words, show me if the one who is Avner in Parashat Ha'Zaman, you will find." And the Ramban prayed to God with all his heart and soul. The verse came to my mouth, and I said, "They are beautiful, they are from a human being, they remembered the third letters of this verse." I said, " Even though this is the A. R. Shabita again in Manu Zechem, this is his initials, because the student called this thing very anxious and fell on his face and asked his rabbi the Ramban if he would repent, would there be a correction and a cure for him, and the Ramban answered him and did not hear a word about the verse that the rabbi Manu remembered and that there would be no cure for him, and immediately that student went and took a ship without a captain, and the king forbade him and went with the ship wherever he was taken, crying out in the bitterness of his soul, and still nothing was heard from him. After that, the rabbi the Ramban prayed a lot that he would have some atonement, and after a long time he came to the rabbi in a dream and held a favor for him that caused his prayer to lead him and the student to hell, and they would judge him many times in hell, and after twelve months he had a remedy and a cure that would not lead him to heaven or condemn him to hell, because until that time the student was in the grip of the sling and he continues literally and says that where he brings in the book Emek King's Valley that you do not have a man of Israel whose name does not depart from our holy Torah, are they in the interpretation or Through gematria or this is brought that Rabbi Yosh Mestermer once gave a sermon and he was a bit attacking the Zionists. So he said, I love Israel. I love the land of Israel. And then he said, "My name." I think he quoted the Ramban. He said, " My name is implied in the words, the initials, Yeshiv to his enemies and dug up his soil." This is Yohel. Yes, this is it. Now, I saw that someone brings that there is a copy of the Ramban's book of the Book of Revelation, and the Ramban mentions this verse: "I said, 'Yes, I will bring you back from the dead,'" which he said to Avner and 'Nitvab.'" So he writes like this and prophesies in this poem: "May our ears be filled with joy, O blessed one, we have come near to truth and faithfulness in all the troubles that come upon us in this exile, such as, "I said, 'Yes, I will bring you back from the dead,'" it is very interesting that from all the verses, from all the verses, he brought this, saying that there is a reference to the Kizor. Yes, we are trying to understand how historical this story is. I tell you in dozens of books, "Ar and Nahal," in "Where you are not going?" First of all, "Ku were now," what period is this? This is Rabbi Shem Kayden, but it should be in the Tufkif. In my opinion, this is interesting. This is Rav Zvirish. Keidinover was the son of the famous Rabbi Shemin Keidinover and he was indeed the son of Marshak, what is called, and he was in Europe of course, and in the years at the end of the Tefim, the end of the Tev, in Shebach, this is the beginning of the 18th century, 1712. He died. We are still talking about a few hundred years since, since the time of the Ramban. Yes, yes, well, the question is what is the oldest source for this story? I think the Seder Duras even before the Seder Duras was known. This is also not much earlier. This is interesting, but they are in the period of the Tzet. This is also what comes. He had a rabbi called Yesod Yosef. No matter what. What I saw that the Lord Yeshemi tells this story and he says, he brings it in a different context. As agitators on grass and cherubim on asav. Rashi explains there what is the covering of the chaff, all together is called deshe. Rashi wants to explain what the difference between grass and asav is. We know today that grass today comes in rolls. We don't even know. It grows, it's synthetic with us, but then Rashi says, and each cob and cob by itself is called asav. So he says that Ebenezer A spoke about this thing. In the context of the Torah, the praise of the Torah is evident in general and also in particular. I mean, there is some kind of beauty to the overall story. And then he said that the same thing also happens to the Jews. And then he brings in the story with the Ramban and Avner and he says that this is good news and we see that this good news was for Israel that even the worst and least like Avner is also hinted at in the Torah, as we interpreted it, he explains. I think we quoted it, where maybe everyone learns Passover and it will happen that your sons will say to you, what is this work for you? This is the question of the wicked son. So Rashi says there, and they will come forward and bow down to the good news of the sons. [sighs] Oh, and he says, apparently, it is not clear what they had wicked sons. He says that even the wicked sons are mentioned in the Torah and all of this. I have to give you one more story. Do you know their name? Their rabbi, Alexander Sofer, is the son of the letter Sofer. He wrote the book The Triangle Thread on Sam Sofer and Rav Akiva Heger and Kassav Sofer. So he tells that once I had to read Once upon a time, the old man Ahsem Sofer was sitting in Masiv Terva. Yes, he says that here it seemed to him that it was in the three Judas and the fireworks. Yes, he spoke and told. Then he said that without my will, my elders, he says, he did not control himself. Suddenly, a word escaped from his mouth. He knew how to hint at all the souls in which box, and their grasp of the Torah was amazing. And he says, at this thing, every soul was astonished. You know, then I say, his sons, his students, all sat there. No one understood. He says, among the multitude of students who filled the house, stood a young man from Galicia. He stood behind the chair, behind this one, behind the chair, and he was already suspected among the yeshiva members who needed to be checked because there were various books falling out of his pocket. This young man heard these things in vain. So he decided [snorted contemptuously] that he was going to check it out. Then he says, Rabbi, where is the Rambam hinted at in the Torah? So he says, he is getting older. Everyone exploded like straw. He got older. Fire burned in the noses of those around him. The questioner's arrogance [sighs] is Everyone whispered, "The great Rabbi of Israel, do not be angry, this sorcerer, and the sorcerer's money, said, I will answer you, it is written for the sake of many, muftis in the land of Egypt, with many names, mufti in the land of Egypt, this is the head of Rambam." Yes, this answer that Hashem Sofer received great publicity. Then he started talking about the Rambam and praised him, and this and this after the time of the day was over, the silence was broken, he could not [sighs] [gasps] and all his spirit was released, a fool. He is talking about that guy who was behind the well. Rambam said once, "It's easy." And then he said, "Where is Moshe ben Menachem implied? Do you know who Madsoy Mendelssohn is?" Yes, that's it. So he is a guy who is also rude, as if he is going from Rambam to Mendelssohn, and the one whose nickname was Mendelssohn at first was really Moshe Rambam, exactly, and the knives pretty much saw him as Moses until Moses broke the law. But oh, it is very interesting that Hashem Sofer talks about not reading his books. He calls him Ramat. He calls him Ramat in a hypocritical manner. And the books of Ramed, do not lay a hand on him. And this is a wonder. This definition is not sure that it is such a wonder. I mean, not because he is. He considered it because that's what the book was called, oh, Kassabi Ramed, I think he wanted it, he didn't want it, he wanted them to know clearly what he was talking about, oh, today, people make purchases, they write about Moshe Dessoi in short, so he says, here his patience has reached its limit, and he stood up in anger, from his pocket, he reached out his hand in front of the hut behind him and ordered everything, so when they destroyed them, they said, "Moshe ben Menachem Berlin." [Laughter] He says, "After Shabbat, they killed the guy, and later, of course, you will find out that he is not a Mu'adik." We cannot forget that there is a very, very great Moskan, right from the beginning of the poem, that Rabbi Shteinman would mention this, and this is very scary about this thing, that the Torah is likened to rain. This is actually based on Chazal. What he says is that Rashi Yarov, like Kerry Thiszel, grew with Rusa. But the next part is that he says that it is explained in Chazal that it depends on which Midas this rain comes to water, meaning that if the Midas are broken, then the Torah will grow. A person with virtues will enhance him, he will enhance the corrupt virtues of the person. It is amazingly absurd if someone comes and tells you I don't need to learn morality, I don't need to strengthen him in anything because I am learning. Shoot. This seemingly denies this point. No, I mean it will increase the bad virtues in which I am. I continue for a moment what Bar spoke about earlier. Rabbi Hasdash told Ramon Ramonov that when I was a young avrecher and I wanted to know where I stand in my life, where I am holding on to the path, I searched in the poem Zazinu in the right-hand line, in the eighth line, in the eighth line, and that's how I would know. And then he says, yes, every person who doesn't waste their life on nonsense will be able to learn from the poem Sa'azinu. And you know, there is endless Shinbar. He would say that every Rabbi is only someone who knows where the Jew is in the poem Zazinu. I have collected endless material about this. Perhaps the last thing we mentioned in this pen appears in the book Bakduma by Tahlas Murtaka of the Marshasi. The son of the registrar. A. Yes, it's the prescription. Starting to sing to you. His son writes like this: He heard what he said there and then he says I found among the writings a piyyat for Rosh Hashanah and Yom Kippur, year 1390, for a speaker on a day of judgment to give blood in judgment to an old man and to do kindness in judgment. So he says, his father wrote, "Listen to the words," he said there, " We wrote about it in pen. Because once I had a dream in my dream of Sukkot. I went to sleep in my bed. I was in a sukkah. I was in front of the court of Ma'ale. I saw that they were sitting about half a threshing floor and they brought a man to court. They put him in court who had committed an offense for which he was obligated to pay the penalty of the heavens. However, there are two opinions as to whether he was obligated for this offense or not. There were those who thought this way, and they thought this way. And Satan, of course, stood against him. And I heard everything they said. Suddenly he says, "He was asked, 'What do you hear?' He said there. And they asked me about it. And I sat down. Because even with heaven there is sufficient exemption. Yes, it is explained in the commentary on the Mishnah. We wrote it in pen. The Mishnah. Do you know who it is? Yes, we discussed it with Rambam. This is actually the first book he wrote. Yes. And he says, and the devil wanted to push me, saying, " What are you doing interfering in the Supreme Court's trial?" And I said, "The letter of the Lord in the sabbath." And I wasn't asked about it either, and I was asked to confirm my question, and the ruling came out to resolve it, and it's over now. What did you do to disturb the register? I did n't remember where it was in the Mishnah. [Laughter] He says, "Today, I went to the house and searched, and I found it. I came out of the Sukkah and I found that it was in the Mishnah. Chapter 17 of the Book of the Mishnah. The holy ones have come to the throne." And he argues about it, and he says, "Go in the book of Eliyot Eliyahu. Do you know what the book of Eliyot Eliyahu is? A book of praise for the rising one. The one who is not the one who wrote it is a disciple of Rabbi Levin. I think it's not. And it's very interesting. As if they claim that this is the only authoritative book written for the garden. Yes, okay. If we are here, it's now. It's right away. So, yes, he says, "Go in the book of Eliyot Eliyahu." He wrote that all the teachers in the world are alluding to in the Torah. This is a well-known name for the garden. Yes, then he says, "I took it upon myself to say that what is written in the Preschas Mikitz and the Money." Mishnah Take in your hand and every sack will give you mercy, that is, for the sake of money. Mishnah Hogan explains mainly about the song of the Listener. Mishnah Kal, you have mercy on him. It says that it is written to Igdius in the law, for the boss, kindness in the law, that in everything that there are opinions to be lenient, he resolves the doubt and does kindness on the Day of Judgment. This is a story. Let's say I have to share with you a story that I heard just a few days ago that really bothered me. This matter that is added to the takiz because after all, the miner has a very large condemned person in my register. Someone wants to look at Gis Maiminis in Helkes Schiff on the Rambam about how it is even permissible to knock on women's hands, even if it is supposedly forbidden. It is simply forbidden to knock on the day of Tab. So then this whole issue of knocking a lot of knocks at the end of the prayer in order to get out of debt. I raised a question that supposedly if Fisk told you that you have already gotten out of debt, how did you get out? How is it permissible to knock again? So what about the end-of-holiday offering? So I sat down next to an elderly Jew, pricing with a large group. He said, he is a supervisor. He is actually a supervisor in one of the yeshiva in Nebi Yaakov. And the main and the Shema also often makes many tikiot after the prayer and he told him the following story that a Jewish sor would also make many tikiot but I think because of Kabbalistic matters he would do more tikiot and after he passed away then one of the elders cried over this leadership of Opusoya and Rabbi Soya came to him at the window and said to him what do you want from me look at the tsalah in the celebration and the tsalah is explained that I am right has come has come from the sky a place you quoted the Maimonides which means that there were always tikiot that he could not keep correctly and this is the tsalah says this is what that one told me that this is this idea is brought in the Tsach that it is Yvet that it includes everything Minav yes right and and you know there is one of the interesting things I throw in literally two verts the poetry Jews will read themselves there are for every verse there are tikiot and tikiot and and so there is like the name of the Lord Kor and the greatness of our God yes I saw a rose that says yes in the tsalah speaks of modi we will give thanks for what I give thanks loh that means a person should give thanks for what he is entitled to give thanks so he says that the name of the Lord will be called that I can To pray to read in the name of God, the Father, is the greatness of God, for this, but he says, the Sages taught the Gemara in Bech Zoshet, what is it, as the name of God is called, this is the greatness of God, yes, so here I saw, asking why don't you see it in the whole Torah? You know, there are discussions with Baxter, it's Dorissa, not Dorissam, it's a greatness of things, I saw that they passed from Rozdal in Tyre, for most, there's a greatness of things, he summarizes the methods, it's not like why is there a blessing for Poniyahu and a greatness of things after that, I mean, there's a blessing, there are two blessings, hot, inside this thing, he asks why Moshe Rabini, no, he didn't bless the Torah, so he says that it's written in the Zohar, saying that the Shekhinah would speak into the nature of Moshe, and Parshah Sasino, it's written in certain places that Moshe said from himself, so he says that until now he didn't have to bless in the story, when the Shekhinah would speak into the nature of Moshe, now that he needs to speak himself, so he needed to, as the name of God was Kro and the greatness of Kenny, say something about the Day of Atonement, I know what I'm doing to you? I'll quote you, I just have a book, I keep repeating it, Ramuses. Tzoifim Remusim Tzoifim This is a very interesting book, it is a book that was actually written in her company, supposedly there was a rabbi from Shinbar, he sat with the Rebbe Rabin of Peshisha and more and studied with him Tand and Eliyahu, so it is found as an interpretation of Tanna and Eliyahu, and slowly it simply moves to the vortis without any connection to the book Tanna when he brings the very famous language of Tandalyahu who creates and not one of them is Yom Kippur for Israel, according to which there was great joy before the Holy One, blessed be He, who gave Israel with great love his parable, why is it similar to a king of flesh and blood who had his servants and his household take out the garbage and send it to the entrance of the king's house, and when the king comes out and sees the garbage, he is happy with great joy, yes, because it also means that he was here and blessed be He cleared everything out. For this, it seems that the Yom Kippur that the Holy One, blessed be He, gave with joy and joy, and not only that, but that at a time when he is filled with the sins of Israel, he is not sad in his heart, but is happy with great joy. He does not feel like someone who has made some great vituperation. On the contrary, he is happy every moment. Then Rabbi Meishver brings below when I read before Rabbi Rivoni Pesach he a little did not see well one of his days these words of Tanat and Elijah as my way every day to study with him and read before him a lesson in Tanat and Elijah. He went from his own and said from his own saying he will be a man that once this is more common. Even today babies sometimes have worms. So he says that the child whose father sees the worms coming out then he becomes happy says the same thing that the Holy One, blessed be He, the Holy One, blessed be He is happy that we are cleansing and then oh apparently it is two things here two points there is this day that we will try to try the Toiro that remained with us and there is the day of cleansing the Venus yes but simply it is not similar to a king of flesh and blood to this king of flesh and blood made a discount to people that he deserves this good and how much is possible how much can be forgiven but here is something that what he is trying to say is that the Holy One, blessed be He is happy the Holy One, blessed be He does not want us to have offenses you understand the joy comes from him actually not that we are happy that we are atoning for I'll say one last thing I saw. There's a sermon by the Ramban. You know it. A sermon by the Ramban to the head of the shul. Not many people know it. We mentioned it in a few words in the Ramban's "Aliyah to the Land of Israel." This is the sermon he delivered in Baku. Yes, before the students of Rav Shimshon of Shens. Yes, and he speaks there. At the end of the sermon, he says, " Because we said that Rosh Hashanah is a day of judgment for every person and everyone came to explain how we know that Rosh Hashanah is a day of judgment because it is on the day of robbery. He says, "First was created, then he sinned, then he was condemned." This is true. I'm right. This is our rabbi. And then he goes on and talks about it. When the Ramban stands, he really speaks. This is a reminder to bear on the person that he is not stressed during these days. And when he stands in his rebellion and does not repent, he finds himself all his days in a pocket for it and is not afraid to do a light, ignorant will. And all the more so for the Israelites who pray and whisper and confess with their mouths and say, "Our son-in-law, our father," and do not assume the offenses at all. This is certainly a person who, as if he does not agree with this, certainly a great rebellion. He adds anger and wrath to his sin. Even the Lord is like an elitist who He who has deprived the roads is a deceiver of the people, and he comes before the king of himself and says to him, "My lord the king, I am sick, I have killed your people and deprived people of their lands, and tomorrow he will return to the pastures, which he has done. This is certainly true. All reconciliations that would have reconciled the king are nothing but a snare, and since His Majesty is the king's teacher, and so the scripture says, " Only you know of all the families of the earth, therefore you shall be dust from all your sins," says the Holy One, blessed be He. " I have revealed to you the law of Yom Kippur, and I have informed you that I atone for equals in it, and I have bequeathed to you all the tricks of the day in fasting and prayer, and sacrifices, and repentance for transgressions. You did not fear my words to return at all. A great rebellion has been found, like the majority of Israel. The Holy One, blessed be He, summarizes. He says, "There is here this day, this day is not an easy day." This parable is that a man remains in prison, even though the underground is hidden before him. The son of Jonah returns like the last day of the seventh month. Before we go on the abbot, Abel Zerrov said, "What is the return of the Lord to the Lord, your God?" The Gemara teaches that great is the answer that comes. Until the throne of honor, which is said again, "The name is, until the name is, your God." Then he is a Gehal. A very simple question is in the verse: "Why do you need it?" Where is this verse found? It is in the prophet. Instead of saying, "It is written, we learned in the Nitzovim and on Shabbat, "The name is, your God." Why not go? Why not go? He will not bear." Then he says, "Abel Zerrov simply sat on the chair that asked this and lowered his head back and suddenly behaved and said, "Oh, I say this on Shabbat, until the name is, your God." Then the verse ends with "Weeping with all our soul," but that is not good. The Gemara wanted to get to the point that even his failure in the building is precisely where even a Jew who has failed can always return, even if he does not go to the end. The end with the answer is, you know, " Relations are always sweetened" at this point. It is famous for Bechtlesarna. And what month is mentioned in Erfman's books? Anyone who wants to look there at what he said, "He who grieves on the road of Toif grieves on the road of Tob, wonderful." How many Yotzim do we not appreciate? We will not appreciate because conviction is no longer simple? There is a two-day period after Bovtsher, some enigmatic Jewish Jew. Very very interesting Rabbi Yehuda L. Mashpoly thinks he wrote about him Yes, he owned it Yes, there are all kinds of stories about him I wo n't appreciate this 7 Tishrei There is a very interesting character Rabbids and two finnishes Above all invite the public We wrote a very interesting article about him in the upcoming Sukkot holiday quill because he was one of the greatest booksellers in the history of Torah books. To this day we have a library of his that exists. Yes. He beat it to the Bodleian Library in Boxford and it is very interesting how he obtained the books, how he recruited them. On the eve of Kfar Day we have a yortzad of our Rabbi Geriz. Well, where do we start? Solliter. There are many, many stories. I saw that they said that Geriz was in the war bombings of Warsaw. He was careful every day to finish his portion, not to leave it from one day to the next because he had insurance. He says only one day he left it on Chas Tishrei because on Betshai there is a mitzvah to eat so he wanted to keep it for himself and then a Jew came to him suddenly knocked on the door and cried that he had prepared a big feast for him and Passover The bombing and the whole meal was over. So the greaser said, you see, I didn't even have to wait. There's a very, very moving explanation of how Berezkov got carried away by the fact that he was one of the few who had four half-breeds. Yes, four half-breeds came to the ghetto and were simply a train of Jews under the threat of bombs coming to take his four half-breeds. He noted this point even years later, but it's really hard, hard, without difficulty, to say a word about it. A little fact in his anger. First of all, let's say, because you mentioned this point. Let's say that there was encouragement from Moshe Shmuel Shafira, who was a member of the family in this house. He came and said that he had never seen a happier home than the Berezkov house. He talks about the years that Berezkov was alone with children here in the country, as if he were a widower, actually with children. There were unmarried children here. So at that time, and Shmuel said that it was the happiest home he knew. So apparently the character that we knew outside is not the character. I'll just say a point that people who want to explain this leadership are that Berezkov grew up in the house of Rav Chaim Rav Chaim's house was a completely lawless house. I mean, the example they gave for this was that there was a brazen Jew who would come every day and take a book from Rav Chaim's bookcase and go home and Rav Chaim wouldn't let them touch anything. In short, after all the books were gone, they said that was it. We got rid of this Jew. We wouldn't see him again. Then he came to the mortuary. He simply took the entire closet. The closet that was left without books. He took that too. It's amazing. And they claim that there is an explanation like this. Bezrakrov said that he suffered from this behavior. I mean, there was no order in the house. They didn't know if the children slept in their own bed because maybe someone did. In short, Bezrakrov on the one hand didn't want to do the opposite of his father's behavior when he was messing around in his house in Jerusalem. So, his way of dealing with this was to turn the tables on himself. And then people just didn't come anyway. I mean, it was his way of not having to do the opposite of his father. I mean, if someone came to his house, he wouldn't throw him. And now, what is their evidence for this explanation? I have no idea who explained this explanation and their evidence for this concept. This is when he would leave the Land of Israel for Switzerland for his annual vacation, so they say his face would change completely. And by the way, there is a very rare picture. Rabbi Meller brings this in his books. The housewife, Rebbetzin Rosengarten, who appreciated him in Switzerland, asked to take a picture of him and you see the Boskov smiling and it's a different picture all of a sudden. You see someone else. [Laughter] Amazing. There are a few other great Jews on Kfar Yom. I just, apart from Rabbi Akiv, just mentioned that my father-in-law also went to the Erbium Kiefer district 14 years ago and that was it. It was just a big mistake that he managed to make. He passed away two hours before. There was a funeral and people came to the funeral after the mikveh with the massacre and everything. And there he lived and we each went to the house, etc., the Mitt on Mount Zisim. And what is very interesting is that one Jew, I don't know if even my mother-in-law said that he likes to walk around the neighborhoods of Jerusalem before the holidays for the sake of arguing and he Suddenly I hear a loudspeaker that says " funeral" and he says "what do people do at a funeral at a time like this?" He decides he's going and he's going. With the recording, he's filming this thing and we have a day of the whole funeral with the burial in the coffins because we weren't there. We were like a black hole for us. But suddenly someone came and fell on us. Someone sent this paperwork to my brother-in-law. It's simple. My father-in-law remembers with embarrassment. He was a person in my life. I've never seen a person who completely abandoned himself to the needs of others. I mean, one of the things I remember right after I got married is that he would come home and he would say, "I don't understand." I left the house today. My pockets were full of money. And I and I don't know where it is. Where is it? It's just that people would come up to him and everyone would tell their troubles and they would just rush out. I didn't see anything like that in my days. Such a kind of idleness. Just to do good to other people. His right is to protect us. Let's go further in words, just mention names. He was one of the biggest bemuses. The most important bemuses in Europe. Rebicz from Przeborsk. Yes, he was probably a rabbi. The only one who was after the Holocaust, initially in French and Paris with someone who will live for many years, I don't know if she met his presence there, and then everyone felt it there, and then he moved to Belgium. Yes, this is the courtyard, which is now in Belgium. There is some rumor that in his youth, someone once argued with him in the Lomdes and he was embarrassed and who, then he took it upon himself not to speak in his studies. Rabbi Yangla has already taken it a few more steps, but the grandson, Rabbi Leibish, is already deep in D. It is very famous. Yes, he is known among the booksellers, saying the greatest in the world. I think of myself as the previous rabbi. Another very fascinating Jew, A. This is a Jew who went through trouble in communist Russia. He came here many years after A. I mean, he was already very old. He had been in Russia for many, many years. I'm throwing out names because they are interesting names, but the next day we have more. Joseph Zachstern, daughter of Shebel Schul, is a very, very genius with unique books and interesting views. One day, we should single out the story that when he died, he stood next to the open grave. Revitsel Ponozer said, "Now they bury here. You see, in this grave, that then Babylonian Jerusalem, they wrote books of Toss. By the way, I think this is one of the only funerals from that period that we have photographic documentation of the funeral. A fascinating, enigmatic character. This is one. There is a side lesson of Babrom the King, the grandfather of Arizhna Arizhna. By the way, on the Sixth itself, there is a leader. He is the son of the Maggid. Yes, on the Sixth itself, there is a leader. I simply don't know when we will have time. When will we meet? When will we not? I will not let you say a word. Our Rabbi, Rabbi Akiva Hager and the Lubavitcher Marsha and their right to be a grain on us. Let it be for everyone as a reason. And Hashimova. You threw the word out. If we say something about his zakho or not, we hope to do maybe another episode in the Sixth area, that name. And we hope, with God's help, next year to return with strength. It will be the end of Hasim Atoi and that everyone, every one of us, will have what he needs." Basa [Music] [Music] [Music] You listened to Koret Rouch, a Sabbath from a family home, a podcast, I am the Rabbi. Ephraim Galinsky and I Rabbi Sol Alter Grobwise Thanks to editor Tila Sitton with production management Ayala Golstein and sound editors Avri M'Wiesel Daniel Levin and Haila Wilhelm All series and episodes are waiting for you R Family on all podcast apps and on the phone line extension 65 See you in the next episodes Yoshma [music] Demaim [music] [ music] Vishni Oh Oh [music] Oh All I Am Shema El [music] In Beit Alima Oirim Oir [music] Shani Yeshiva [music] [singing] [music ] [singing] [music] K [ music] Hussi [music] [music] Kashema Rav [music] Radeimah [music] Riv Shovanibi [music] Yeshiva I Forgive All I Am [music] Shema Radei [music ] [music] Raveri Shagoba Nebi [music] And Yarshibani [music] Sha [music] Shaani Tzoleti [music] [Music]