👍🏻👎🏻שניים הפוך - פרק 55: זמן חורף

Two opposites, Shimon Breitkopf and Alter Greweis, head into an ideological duel and argue about everything possible. >> What's the verse? What does the praise say? The rain—can we say it yet? Can we not yet say it, or is it premature? >> There is a massive lack of correlation between >> between everything and everything. >> Between everything and everything, especially between the speed at which the holidays pass and the slowness of the routine. >> I don't know, for us, the holidays are already part of the routine. >> No, there is, like, there is. They pushed the holidays with such intensity that we went from meal to meal, from this singer's Sukkah to that singer's, but normal Jews ate the three meals, so the Hallel was a bit longer. >> Breakfast drifted toward noon, and then , like. >> Yes, we talked about that musical Hallel, I think, and yes, things are more or less...we are people of routine , winter is coming now, the time is arriving. >> Six months, also all the power and all the... >> That we didn't...this time that we didn't... >> By the way, I’m telling you now, for all the listeners hearing us, there’s no way to comfort you; that is, there really is no light at the end of the tunnel, meaning there are six months coming now. >> Exactly six normal months, it’s going to be fun. >> Exactly. >> Without ups and downs and jumps and such, you don’t need to dance, good thoughts, oy oy oy, you’re not— you’re all fine. >> That’s already "oy oy oy oy," you, you guys aren’t...I saw, and you have that specific movement, what is it, "oy oy oy"? >> There are all kinds, there are many, many; there are hands, there's the "oy" of the hands, there's the "oy" of the feet, there's the "oy" with the melody. >> Yes, and the main thing is that he should direct his heart to heaven, that is the main thing. >> I don’t know, and if he doesn’t direct his heart, then there’s no greater "oy" than that. >> Exactly, so he directed his hands and feet and so on. >> But we are starting winter. >> And a leap year winter is always a... >> Leap year. >> Leap year, yes, there is no way, there is no way to sugarcoat reality. >> I, I love this reality so much, meaning we just came out of three days that weren't just three, it's a month, you know, it’s such a wonderful month and you achieve a lot of spirituality in it , but materially, you know. >> But you say you don't go to the grocery store, you talk about spirituality. >> I don't know about the grocery store, actually, yes, the problem is first of all that you need to pay for the groceries, and the bigger problem is that you know, it's...you haven't even started with the sadness of Yom Kippur, you’re moving to joy, let us get up, know where we are going, know where we are returning. >> And I need to say, there are elections. >> Oh. >> That is going to be mentioned soon. >> So, right, so there's that little bit of... >> Not yet, not yet, the business isn't organized yet. >> The privilege of being Haredi is indeed an important privilege. >> Yes, but more of a duty, people need more duty than privilege, it seems to me this privilege is less. >> The duty isn't settled here enough yet. >> Yes, not settled, we are on the eve of elections. >> But, but it will be settled in a flash, we are... >> We are now asking ourselves what color the font... >> Don't listen to the podcast, it will already be settled completely and the duty will be duty and the privilege will be privilege. >> And everything will work out. >> Yes, but immediately after that, we will return to the routine again, I think, honestly, there really is no routine today. There isn't, it’s not the era that we remember from our childhood. They have no routine. They have no routine. It's...in one moment the whole story can flip over. >> Suddenly some plane arrives and some stories and some...There isn't, there isn't a routine. This event is over. I mean, there isn't a day where you don't call Zilbersky or whoever, and get an update. >> And the line isn't busy. Like. >> Yeah, it happened. Things happen, things happen, things happen. Yeah. >> I'll tell you something, I think a lot, a lot of things happen but at a very low volume; meaning, everything is just next to you, you hardly experience anything—I'm speaking for myself. >> The things that happen are hysterical. You aren't experiencing them right. Our ability to experience things deeply has almost been lost, because of—also because of—the abundance of events and the overload. There is constant news overload, and the news cycle used to be 24 hours, today it's already six, and four, and two, and everything...and also you don't know, there's no connection, no focus, nothing. You know , everything just passes by you. After all, the miracle of this plane, for those who read a bit, take it as an example—it would have fed us, the kids, for several good years of magazines and holiday features, reunions, survivors, and the survivor and the rescuer and the pilot and the Jewishness and the miracles and back to the miracles, and so on. Today I wonder : by the time this podcast comes out, how relevant will the miracle even be? You know, I thought of something else regarding this miracle. One of the strange things, and they are also related to the elections; I mean, this thing is supposed to have such and such an impact on the elections, I mean, if, God forbid, 180 people had fallen here. >> It would have strengthened all sides. >> It would have strengthened all sides, but every side would have also turned it into their own claims. >> The damage, I mean, both you and I would have said that some impossible negligence happened here; now suddenly no one is talking about the negligence and the opposite, I mean, we live per results, living superficially, living at speed. I must say, in parentheses, you look at the—what's his name—the plumber, the rabbi. >> Yes, yes. >> What's his name? I'll remember in a moment. Yaniv Hayun, if I'm not mistaken. >> I’m not, Irunstein, you know. >> I'm confused. >> About what? About Irunstein? >> No, it could just as well be Irunstein. >> No, it can't just as well be Irunstein, because that ability to approach the plane, grab the controls, pull them back—no, I’ll tell you more than that, after all, in the end, it’s a bit crazy, a bit. >> On what grounds do you get up when a plane is crashing? On what grounds do you get up? You entered, you're...what? >> A plane is falling, crashing. >> Yeah, that's it. There is something here, by the way, that I do think we tend to attribute to a very Jewish audacity, which wouldn't exist in any other nation in the world, that's for sure. >> But the nerve of the plumber to get to the pilot, pull out the bleeding body, pull the controls because he once saw a series that said that's how you do it, and succeed—it's wonderful. >> I think that is the foundation of the Jewish charm. >> He remembered something. >> Yes, yes. >> That you pull, you pull. " >> Pull," he says. The whole story there is a miracle in an extraordinary way, more than the miracles of God. The miracle of human audacity is staggering ; the miracle of Jewish audacity, I would even say, is more staggering than all the miracles combined because. Because there is something here that does not give in: it does not give in to itself, does not give in to others, even if a sharp sword is laid against its neck. I don’t know if he calculated all this in the seconds that he pulled the...the thing, but there is a 2,000-year burden here that we are carrying, each one of us. >> He distilled it, distilled it to this moment that he pulled the... >> I am not sure it would have happened on a flight to Leżajsk. >> Yes, it’s possible they would have sung "good thoughts," but I’m not sure it would have... >> I’m telling you, it could be a technical reason that there wasn't anyone who saw, an investigation or something, but in principle, this gene exists. >> No, this gene is a bit Zionist, it’s a bit of a Bar Kokhba gene, this gene of "I stand my ground" and "I fight," we don’t know, at least I and the area I come from... >> You are more...it’s truer. >> No, I’m not talking about "it’s truer," I’m talking about the concept . >> The exilic one. >> The exilic concept. >> Turning your back to the smiter, this is what is done, it is decreed upon Israel. >> Maybe, I believe. >> I believe. >> This way of rising up and sort of resisting now. >> But it is with "Am Yisrael Chai," you know he said, Prime Minister Bibi asked him, "What were you thinking?"... >> of the evidences. ... >> of the evidences, there is no "Am Yisrael Chai" well, with us "Am Yisrael Chai" is a matter of the time of the Shema. >> It doesn’t matter, I’m saying there is this consciousness, it doesn't matter, I’m saying "Am Yisrael Chai" in the sense of the consciousness that we don’t need to turn our backs to the smiter and we need to shake ourselves from the dust, that’s what is happening in this generation, by the way, it’s a generation that is entirely...what, from the dust, and... >> You know, I looked immediately after that, so I had a bit of a two-minute blockage. >> By the way, there is no difference between rising for the Shema in the essence, in the depth of things, and someone who is lying tired in bed in the morning and now needs to overcome himself with superhuman strength and give in... >> Also because he once saw in some book that you need to pull it, it limits everything here. >> I agree, I agree, not the worldview, if you are talking about that. >> Overcoming the desires, your natural place to fight back, this worldview is a worldview somewhat of recent years, I think even Haredim are starting to accept it, contrary to some of this right-wing perception that you need to strike back at the Arabs, that you need to...the worldview I come from, and many of my opinions are derived from it , is a worldview that there is the Holy One, Blessed be He, who manages. >> True, I heard Rabbi Jacobson just last week, I really like him. >> So he brought the verse "His kindness has prevailed over us." >> Okay. >> What needs to prevail? "Over us His kindness," bring His kindness. What needs to prevail over you? His kindness , His kindness is the whole point. That it arrives, the...I saw, I saw the same idea in the books of the Rebbe: that He decrees good decrees. What is needed? It needs to be decreed, decree it good, bring it. Do not decree anything upon me. Sometimes a person needs by his nature, like you say, he is...he is a type of kindness. The Holy One, Blessed be He, needs to give him some...in order to realize this kindness. >> No, no, but whoever understands, understands, that is to say, the depth, the depth of the thing itself. >> It's changing because we are in a time of redemption, not in a time of exile, thank God. >> Well, you’re already into the Enlightenment phase, we’re not quite there yet. >> No, no, I don't see it from that angle, we are—those who don't see. >> It’s clear it stems from that angle, when at the depth of the perception that says "don't provoke the nations" lies this view. But what’s funny is that they are the ones who say you shouldn't provoke them, only—yeah. >> No, those who say you shouldn't provoke them are standing on the other side, going to Iran, and doing such crazy things. >> No, and what I love is: it's forbidden to provoke the nations, but it is allowed to lend with interest to non-Jews. >> With 35%interest, throwing them out of their homes, stirring up hatred and antisemitism all over the world, and then saying "it's forbidden to provoke the nations." >> Clearly, clearly. >> It’s a mitzvah, there’s a mitzvah in "Shviers." >> So that, we have "mesuysa atvis a." >> But then suddenly "Doctor-tzal" arrived . >> May he be well, we were talking about the "Gova Rachad" and we talked about the consciousness of the redemption that the people of Israel are in. >> And if we go back to the flight, I received some—I usually don’t do this, correct myself—I received some feedback. We talked about the matter of Kiddush Hashem, and how many Jews approached me with the deep point: A, there is no such thing as "Kiddush Hashem" to say about something. If a Jew needs to pray, he shouldn't be ashamed before those who mock him. In other words, the question was (and I agree with it, maybe I didn't explain myself properly): A Jew who does his thing from an authentic place shouldn't be ashamed—that’s not, that’s not a matter of Kiddush Hashem. >> But. >> That doesn't mean he shouldn't take into account that there is an environment around him. >> Not only does it not mean that, he must take it into account, meaning in the end it is Kiddush Hashem, but let it not be implied that I called for a Jew to hide his Jewish symbols. >> Or no, there are those who, if you have —you know that stuff on the plane, so first of all you have to empty it of sandwiches and apples, I’m just saying. >> Even before that. >> That’s not about Judaism now. >> No, that’s even before—you get on, for no reason there’s no need for the neighbor next to you to suffer all that goodness, and I’m speaking to you as a Jew with a... >> But also. >> With stuff in the pockets. >> You do it, you wrap yourself in a tallit, you must, it’s a Jewish symbol. But the tzitzit giving a " flack-flick" to everyone—you know, there is...there is a way to not be— peace, no disrespect and ah...no...no, actually, on this matter, that same person showed me that in the Mishnah Berurah it says one should speak to the Creator with all, out loud, and pray and not be ashamed before those who mock him in his service to God. And right after that, but it seems to me my friend Avri Pins, Pinski, Menachem Pins , it came up for us. >> He wrote in the newspaper here for many years, a wise scholar, so he showed me in the Mishnah Berurah, which I knew, but he shined a spotlight. >> That nevertheless, one should not pray with shouts and strange noises that would cause others to laugh at you. So the narrator writes another reason so as not to cause them to sin, but there's another matter here in how I experienced it there at the airports and in that place; that we really don't know how to raise the plane's wheels yet, maybe we'll know later, but for now—raising the nerves of the flight attendants, we're good at that. >> And you saw that there's some issue here of revenge against the Gentiles. >> Yes, no. >> I mean, it's... >> Our revenge on H-itler, like, on the enemies, on H-itler and...An-tisemite. >> New, now, well. >> All the time, what's his name? Tucker Carlson. >> Why is he, ah, this antisemite from... >> Yes, yes, yes, we now have to respond, and we are abroad, and like I said, we bring with us the, the baggage. >> All the baggage, yes. >> We read a lot of Mishpacha and a lot of Hamodia and Yated and Hamevaser and, if I forgot anyone, the Derech, of course. >> HaPeles. >> HaPeles, there is, how, what is the other one called? There is one more, HaMabit I think, really now, just, I think that if there is a group that flies less, it's HaPeles. >> Yes. >> No, that is to say. >> Because they are sanctified in the land , they already discovered the sanctified. >> First of all, yes, that too, but I'm talking for a moment in their praise. >> I'm talking for a moment in their praise, it's a group. >> That's how I experience it, that is loyal to the declarations that go out to the map, meaning when they talk about Torah out of distress, it's not just, it's not just an article meant to annoy someone. >> By the way, I disagree with you. I'll explain, not, not that I think that they... >> The entire Haredi base reads Yated, Derech, I don't know if they read Mishpacha, maybe that's a bit of that, but surely all the readers of the daily newspapers and their generations are fulfilling, I don't know if they are fulfilling the Haredi ideal, all that you see on the flights and that, those are Hassidim for whom that is the ideal , of ah, open Hamodia, you see that tens of thousands went up to the grave of Rabbi... >> But those are readers of Yated and readers of HaPeles and readers of that, this is fulfilling the knowledge, for the readers, I'm not talking about writers and not... >> Asking myself, does the one who writes, the one who phrases the report that how much we are in the Diaspora. >> We chose out of poverty and this and that, does he have a cigar and whiskey when he phrases it? I think that... >> It's very hard to phrase such things without a cigar and whiskey. >> That could be, you're raising an argument, you're saying. >> It's to say, bring things, because you still can't, there is something here that is a contradiction. >> How did I not think of that? Yes. >> Because you didn't phrase it properly, because it was tangled for you. >> No, I never phrased it, meaning, you read it, it is, after all, the creation testifies to its creator. >> Exactly, you have, you have no way to escape from this circle. >> So you are basically saying it's, it's that he is coerced. >> Yes. >> Someone has to explain it, to explain it, you must... >> You must not believe, not live with yourself. >> You must have inspiration to explain it . >> Consequently, everything is understood. By the way, I also think that even with the HaPeles readers, the writers and editors, I don't know if you caught the two motifs of their dilemma, that they aren't consistent with everyone, but not in the event of what they write. >> Look, I'm starting to think recently, in many situations, that we all have some problem between the layer of the writers, it's not necessarily the writers, between the desired layer, let's call it, and the existing layer, all of us. >> Right, yes. By the way, people write about the ideal. People, even you, when you write, you write what you would like to be. >> Right, right, you call it the alter ego , your higher place. >> And yes, and I think in our society it’s much higher, I mean, in the Haredi society in general, because the aspirations are much greater, the very, very high... >> The Jew who reads that newspaper also doesn't want his son to read it. >> And that is to say... >> Everyone wants to be the last one to close the door. I see it in institutions too; he always wants to be the most modern in the institution. >> So that no one enters after him. >> And there is something very... >> Why? Because the aspirations—and this should be said to the credit of the Haredi public—the aspirations are truly very, very high, perhaps unattainable. >> Excellent. That is to say, they are unattainable, and whenever it’s not up to you, it remains—let's say a person stands over his children, yes— so definitely, from his perspective, they must realize the ideal as... >> As he would have liked to be himself. >> As he would have liked to be. Therefore , he, may he be well, does his part, but that his child doesn't grow up to be Rabbi Chaim Kanievsky for some reason, and therefore he wants his child to have a Cheder—that’s chutzpah. >> And that’s why he wants a much better Cheder for his child than what his child even deserves. >> Than what he, than what he, given the life he leads. >> I don’t want to get into it, but in recent years it also reaches into the family, meaning, often in the shidduch process they teach them what a husband should do, that he should wake up on time, that he should be Rabbi Chaim Kanievsky now, she doesn't need to be, and then the situation arises where suddenly he isn't Rabbi Chaim Kanievsky . Now, for what reason? He is...right, everything he... >> The technology exists, here are the books, here is the chair, here is the shtender. >> Why, why shouldn't it happen now? And from here it just keeps, ah, keeps going. Now we are at a very interesting moment where some party, for the sake of argument, a Haredi public party, or whether it represents the public—so wait, the political story, which is interesting in itself, but... >> It looks like what they represent, I mean, that is the test now, whether they represent the public or not. >> I’m not sure that is—I’m not sure that is the test. I, I will explain to you exactly why, what we are talking about. >> Because in the end, in the end, even for many people who live like this, when it comes to the aspiration for an ideal, we managed to bring the elections to a place of an ideal. No, I don’t want it to be like that. What, I’ll return for a moment to what I said: there is a new group here today that suddenly, for the first time, has stepped down from the ideal, started to speak clearly— "No, my child won't grow up to be Chaim Kanievsky, let's teach him a profession at age seven." Now, that is something new and worrying . Ah, I don't know, worrying in a different way, because for years the Jew who didn't succeed and didn't reach it, it is worrying because it means there will be a generation without a Rabbi Chaim Kanievsky, I mean if... >> No, on the other side there is...no, I am saying... >> Facing the public, there is a black color. If the Haredi public becomes the common denominator, meaning it truly succeeds and represents all of Haredi society, it means we have completely eradicated the Rabbi Chaim Kanievsky model, therefore... >> The question, the historical question of whether it’s true, I mean, the question is whether—I don’t know, you’re raising an interesting point. >> It can’t be, in the end. >> It could be, it could be. I mean, in every generation, Rabbi Chaim, they grew up. >> Because there was always an ideal like that, and now you’re telling me they’re replacing the ideal? >> Ah, yes, compromising, compromising. >> Also in every generation. >> Compromising on the ideal. >> Including Rabbi Shmelke, who had a private encounter, he tells him, " Listen, my son is struggling, I'm struggling, I want..."" >> Ge'zunt"(health) and "Tiras"(fear of Heaven). " >> Ge'zunt,""Tiras," work, succeed, drink, be good in the community, drink. Are you talking to me about a public system ? It’s more complex, because if there is no ideal at the end, at the finish, that we all need to be alive, come in. Because if one doesn't come out, after all, in the end, one comes out—are you sacrificing a million and a half people for one? But that’s true, but for that one, sometimes you know, it’s worth sacrificing, and you tell yourself that this one is you. >> No, also no, no. >> 1,000 enter, correct, that’s Chazal, and I sat with a group of rabbis who held a discussion. >> By the way, I’m very—I’m telling you, this is an issue that I’m sure bothers everyone, where all this event is going, and there is really here, like, even the growth—when we were, they yelled at me, "Don't talk about the growth." >> No, I’m saying, surely one must think here with thoughts, but the predatory thoughts, the predatory thoughts, I was there last Sukkot. >> I think the square already didn't have —no buses, no, I’m talking now in terms of understanding—no buses, no Western Wall. >> No. >> You realize we are going to a new, new, new place. >> That is raising to a new, new status. >> That is looking for choir members, even if he doesn't know how to sing, even if he doesn't have a voice, the main thing is that he has a shtreimel, and it’s like... >> By the way, this is interesting, this story is interesting, I think it’s related to what we talked about regarding artificial intelligence. Ah, did you think to yourself that in the year 2026, you would need five physical people to stand and sing for you in a world where you whistle and they appear for you? >> No, that’s not the story. The story is... >> The story is that we need them for the human touch. >> We need the touch, and two, look, I see it, those who come, they should come with shtreimels and kapotes—that’s, besides that, that’s a separate price . >> But no, it’s not, it could be that it’s not more expensive, but if not, don’t come at all, leave it, I don't want anything if you don't arrive with the "baketche." >> One of the most unique things is with you, with us—you are clean-shaven and that, and everyone is standing there with shirts like that. >> But accessories, we understand. >> But those who sing need to stand with the whole figure. >> Yes, I agree. You see it’s hot for them, and today they are giants, it’s not like in the past that it lowered some giant. >> Don’t take off the shtreimel, I’m paying, you will stand. >> There is no extra, that’s all, now stand with the... >> And a mixture of good and bad, now they are standing there with all the accessories and all that, looking like students of the Baal Shem Tov, and then you ask them to sing "Father, King of the World" and all sorts of words in Hebrew, and everything is like—we, the connections are gone, everything is gone, they are, everything says there is no correlation, nothing connects to anything. On one hand, we want them to be the most "this" and to sing melodies of the Ribnitzer. >> And a little bit of praise and a little bit of laughter and a little bit of dance and a little bit of doing >> And then that guy with the tiny shtreimel who speaks Yiddish will do a duet with Chaim Israel >> He will sing in Yiddish and he will sing in Hebrew because I won't be satisfied until Bentzi Shtein cooks or is a chef in some American's sukkah >> And I know who Mordechai Ben David is >> And everyone is taking it and everyone is crying and everyone is—now you know, I looked at the phenomenon of the musical [hallel] that we talked about, that it is >> That it drives you crazy >> Yes, no, it’s not hard to drive me crazy, I’m just—you’re talking about, I’m talking now about neighborly relations. I slept in the sukkah, it was just a punishment until one at night. You know, a person on the street, statistically, there is one kid learning to play an instrument in one sukkah >> A family gathering in the second sukkah >> Yes, the nature of things, a Seudah Shlishit meal where they cry, and now these are singing off-key here, these are singing off-key there, and now downstairs there’s Middle Eastern music, and now you >> Have to say that you live in a very heterogeneous neighborhood, like, full of Beit Shemesh, everything is mixed, and exactly in one place you hear Hatikvah, in another place you hear " Ein Lanu Melech," and the funniest thing is that if you are in Rav Shulem's shul, for example, you can hear both of them together, one after the other >> Rabbeinu Shag in a loud voice " >> Ein Lanu Melech" and then "Avodat Amcha " >> Exactly, the question is who paid how much, and you don’t really need to pay for nothing >> Rosh Hashanah, it shouldn't be, shouldn't be, shouldn't be >> It should be fun, it should be fun in a big way >> And I think there is a very deep meaning here, essentially the words lose their meaning after many years. Not having intent in prayer, people turn—people who don't know how to have intent— "Perash Hamillin" was back in its day, the first time when they sang "Ein Lanu Melech" and so on, there was a big stir in the media, yes >> There was a big stir, and I said >> To Rabbi Yitzchak, also Rabbi Yitzchak Goldknopf >> Yes, and I said >> That he was the first to start the trend, as usual >> And I said, I said to him, the one who called, listen carefully, it's just like—a day earlier, they didn't quite understand what it was. Today they sing "Ein Lanu Melech," tomorrow...it's a Chabad melody that does a conversion and runs away to the Slavs...everything becomes everything, so that exists >> I disagree with you entirely on this >> I think the most important thing today, in our generation, is to give the children positive, fun, and enjoyable experiences from Judaism because the world—I will also explain why >> I don't disagree with that, the point of contention is what is "fun." Is it fun at 3:00 AM to hear music that is contentious, except for you? >> There is no contention about [inaudible ] >> Does it have to happen between two and four? Does it have to be exactly at the hours when—I'm not talking about you, you aren't at the event at all, but I’m saying in general >> I am representing an entire community here >> I am representing an entire community that just wants to rest >> I don't think you represent—the phenomenon doesn't represent it at all, but you know that in the synagogue where I pray, I try very hard for the children to have fun >> Why do I try >> For them to have fun. Your "fun" is not necessarily correlated with the children's. In other words, you are worried about them having quiet; I'm not sure that is the peak of life >> No, I'm not worried about them having quiet, that's not the point, the point is, but >> But you know, many people have to start building a citizenship model, you don't build a model upon a Jewish model. >> A Jewish model of what? I’m saying: The Jewish model is first of all that I , in my synagogue, in that joyous contradiction, talked to me about how many are carrying the traumas of life from this whole experience of Judaism, prayer, synagogue, study. The Torah, everything, really. The Jewish people are a people, you know, that have been through quite a few beatings. They have , they have quite a few quirks, and many of the quirks converge in the areas of the synagogues and study halls . Many of the lunacies and quirks, that’s where we met. >> Yes, and people carry scars and traumas with them and don’t want to see, and it takes them years after that until they take the first steps back and suddenly see that they can also receive a different version, it’s not... >> What I call for people, a release should be a release without leaving in the middle, without causing trauma to the children. >> I understand, alright, I think the public is intelligent enough. >> I don’t remember trauma from my childhood, you know, here and there some melody, some sweet thing, it was fun. >> Yes. >> Things started. >> It’s hard to miss the fun there was. >> You knew when it started, you knew when it ended, in between there was proper conversation. >> Look, also one should talk about the Americans who broke everything here, everything, including everything. They arrive with money and destroy every convention, every option, the only thing that matters to them is the money they brought here to the field. >> Yes, you know, it’s funny, he tells me that he lives in Rechavia, the news hasn't arrived there yet. >> No, that’s where the news is, the big news of the Americans. >> It arrived there, the Sukkots and all that stuff. >> That is the focal point. >> Zan Viliada. >> Zan Viliada is the focal point, from there it started, from there the light shone. >> You mean in the northern area of Jerusalem, okay. >> No, no, from there the light shone to the whole world. So he says he arrives, comes back in the morning, and he sees it. You know, an American says to him: "Take, take this, take the carton upstairs, please, I’ll give you 50 dollars." He says to him: "I live here, I don’t work here." He says to him: " Okay, take another 50." He says: "Dummy , I didn't get it, I went up." Meaning, they brought this, a culture where they first arrived in some Levantine state: everything is for sale, everything is for purchase, and even if you think it’s not for sale, then take another 50, no problem. And it's not pleasant to say, it works for them. >> It works very well. Look, if there's an American interested, I'll delete everything we said. >> I'll carry boxes, whatever boxes, I'm ready, I can work with a spade and scream at night, just pay, as long as it's necessary. >> Yes, only what is necessary. >> One of the very significant things in this context is the gap, first of all: there are now, from the next moment, people who are going to be lost because they won't understand what we are talking about, but they have the world. We walk around next to each other, and some people have, uh, let's call it technological advancement, and those who don't—they are simply two different consciousnesses and two different worlds. And even those who have access to technology today suffer unspeakable suffering. >> Forget the improvement for a second. >> No, no, I’m just saying, you’re sitting in your sukkah with your family , enjoying yourself to the max. >> And suddenly you open one of the social networks. >> Yes. >> And you see your supposed misery, while you’re actually happy, thank God. >> That’s exactly what I wanted to talk about. I mean, some of those who aren’t in this world don’t even understand which sukkot we’re talking about, because this event isn't as powerful as it was broadcast. >> It’s just that a few people broadcast it themselves. Now, you do see a correlation between that broadcast and what’s happening on the ground; it looked like, in one of the houses in Rehavia, some wealthy guy doing half the thing, very American-style: it’s not enough that you’re celebrating, you announce three days in advance that it’s a secret party, that there’s no entry, you hire three security guards, and then the event starts. We saw it in Uman, too, in Zakopane, in those kinds of things; that is, every discussion starts after we have the three security guards standing outside and those who can’t get in. Now, from here on out you hear there was a break-in, they beat the guards—by the way, he hadn't fulfilled the contract, hadn't paid them part of it—they beat them and broke things. >> Now, this is where I want to talk about the filter, about the imagination. You’re outside, you’re like you said, sitting in your house with your five kids, thank God, everyone is there , there’s a nice speaker standing there, you’re happy. Don’t talk, don’t talk to me about speakers. I went into a Jewish man’s shop, we have a guy near our house who sells these, he’s having a sale for the holiday, I told him I... >> About portable PA systems. >> What? >> Portable PA systems. >> No, no, it's like this. >> A portable speaker. >> I don’t know what you call it, that portable speaker, the small one. >> Okay, it’s a speaker like that with two of those things. >> It looks like a little toy. >> Right, and the problem with these speakers is they are very, very loud and they have no sound dispersion, right? >> No sound dispersion, and it also doesn't look as threatening as it actually is. >> And you tell him, "Listen closely, I feel here like Abraham our forefather in his father’s shop; if I had a stick now, I’d break everything in here because I’m going to suffer from every single one of these." >> By the way, he told me there wasn't one left in the shop. >> Obviously, everyone is scattered in a different sukkah. >> And each one with a different song, a different rhythm. >> Yes, here you hear Shmuel, over there you hear Yanky, it’s all together, their screaming goes up to the heavens, and it starts from the holiday prayers until the middle of the night; there’s a window of time from three until the first one wakes up, that’s when it starts immediately. >> You put a pin in your head and try, and then there are other events, snoring and that, but... >> Cats, female cats, yes things happen, but what I wanted to say, the story is about how it looks. I mean, one time I happened to be there during the whole holiday and everything, I happened to be in some wealthy sukkah and see it from the inside. Now, it's much less impressive on the inside than on the outside. Also, you know that when you're inside and you film it for someone on the outside, they go crazy. So that's the only thing you have to do when you're inside. Because how do you do it with your hands, or how does it go? >> It doesn't matter how, how it doesn't work. >> Yes. With my hands? It's nonsense. >> There is, it depends on you, in any case, this is the...so if you get confused, do it here instead of...Yes. >> No, but you also—I mean, and it's also Yiddish words that look like gibberish to part of the public. >> It's very Hungarian Yiddish words. >> Yiddish, Hungarian, half English. >> Yes, everything is mixed too. >> Yes, "home," so "I want to go home, show me the way,""break me,""take me." >> And then, and then, and then it's like a chorus without words, that only the drum speaks, and it speaks through your body in such a... >> But there is really something about the exposure to it that drives the crowd crazy. It's a shame, by the way, because this joy that a person feels— no matter where they are, you know— they reach rest and tranquility, the holiday arrives, the joy arrives, everything arrives, and people feel like...I don't have, I don't have what there is in the end, I have no limit, yes, it also—it also doesn't end, it also doesn't end. >> Even the biggest tycoon sitting here, and it's also, he's totally losing it from this. Why? I remember there was some tycoon, no names... >> Who stopped in the middle of his dreams ; he had reached such a level that he already had to travel by train. He just said, "Listen, maybe those down there, maybe they understood something I haven't understood yet." >> And then. >> From the private jet to the Israel Railways. >> Exactly. >> And it’s also that the soul won't be filled in the end. >> It's, it's painful, it's painful, I think it's the... >> That's why, by the way, the sukkah is inclusive, yes, yes, yes, exactly, because basically... >> I've seen everything, I've seen everything, nothing connects to anything, exactly as you said a moment ago. But what about the "psychs" of the time? Do you want to give... >> We will have another episode about the "psychs" of the time. Don't forget that we are mainly—the elections are almost here, they aren't even at the beginning of "opening the time" yet. >> A certain important rabbi told me, he spoke to me about it, he says in Hebron , time doesn't begin, time crystallizes . >> Crystallizes, yes. It also doesn't end, it fades away with it. >> And I think, what do you say, maybe we'll build a bridge to start it after the elections? I don't think—they don't need us for it, I don't think so. I think the technology works on its own , it's already running. >> But I feel... >> When are the elections, by the way? On the 24th, yes. So what? You'll start, you'll open... >> So the "Chazon Ish" of Rabbi Schach were...yes. >> Tell me, do you celebrate the yahrzeit of Rabbi Schach like the "hail" of the Ribnitzer, or... >> By the way, there is the yahrzeit of Rabbi Schach and also the yahrzeit of Carlebach on the same day. >> I knew it, it's not something small. >> Don't forget that it's a very loaded week, to the point that sometimes I think we need to study Rabbi Schach again. >> Actually, when it returns in the new version, it will be much better. >> No, I need it worse, not better. >> No, better is more. >> Someone here needs to bring order, someone needs to start tossing, and someone needs to take ownership of the ... >> I'm telling you, today nobody gets fired, that's the problem. I mean, you see... >> Someone also needs to make sure they do get fired. We need to restore the world . Let's gather, let's think together how we restore this. We're already on it. >> In the meantime, we still need to ease the burden on the public with the prices. >> You had classes that were standing room only, I think that's over. >> No, no, what are you talking about? You should know, in our sector, this is the peak of peaks, the elite of the elite are standing at the windows, standing at the windows. >> This is...they are being dismissed in front of everyone, standing at the windows, 12 noon, synagogues packed to capacity every day. >> And this, by the way, is a sight where the soul isn't full and the eye isn't satisfied. >> In conclusion. >> Fear God and keep His commandments, for that is the whole man. May we have a healthy winter. We will be here with you, we will bring you... >> And we remind you that we still haven't asked. >> And we repeat, whoever didn't say [it] repeats. >> Repeats the whole thing. >> Say it 90 times: so that...It's okay, it will be okay. If you keep to this, everything will be fine, God willing. Good news! You've been listening to " Two Opposite" from the Mishpacha Podcast. I'm Shmen Breitkopf, sitting across from me is Shloime Gross, we'll turn it over to the editor. Content by Tehila Siton, production manager El Goldstein, sound and video editors Avremi Weisel, Daniel Levin, and Ayala Wilhelm. All series and episodes await you on the Mishpacha website, on all podcast apps, and on the phone line 077-2020-552. Stay tuned for the next episodes.