Brachfeld Yartzeit Shiur: V’Ten Tal Umatar | Rabbi Aschi Dick

It's my scoot to welcome everybody here for a special evening of learning in memory of a very special personel. I first met Mr. Rockfeld a blessed memory probably just a few months after I started in my mammad at the U and [snorts] he came into the as as was Kadaro Kesh he came into the U to seek me out not that he didn't pick up the phone he didn't call he came personally to seek me out that he was looking for an opportunity to dedicate uh a learning program in memory of of his daughter Shalom. And it just happened at the time that I had I literally started my mammad less than a year before and just two weeks before that we had hired our dear friend who many of you know Robertson Zamiro Zarowski to head up women's learning programs at the OU. And we turned to Zamira together with with Mr. Rafel and said we have an opportunity to create something very special. That program is now 8 and a half years later continues every single month. Thousands of women have participated and been inspired by that monthly roish program that has dedicated in memory of of your mother Leat. And um it's an incredible skill to be able to have that program continue um in her memory. Of course a few years after that your Mrs. Allah passed away and of course she used to come every not just she used to come for other programs too but I remember her her sitting there smiling and very humbly like anytime I would say thank you she would you know the two of them would be uh get upset at me that I'm thanking them and um and after her passing uh once again I got had a knock on my door in my office and Mr. Brail came to see me personally and said I want to continue to sponsor the roles program which is such a beautiful program but what could you what could we come up with that we could do to honor the memory of my of my late wife and together we created the base the base is our men's just as we had a successful now successful women's learning program we now have a successful men's program and Ashi of course is a cornerstone of that program not your weekly and that's been going on for weeks for years already weekly but now we've expanded the base to include a coler in modin to include include a lunch and learn in modin the raashi is responsible for both of those and in addition that we have our saffru course which has now grown our saffru course has now grown exponentially with with three kaburot happening simultaneously men writing their own migillas Esther happening simultaneously now in B sheh modin and we continue to expand and reach more and more people inspire more and more people through limra and that's all in the of Mr. Mrs. Brockfeld who not only in the vision to to to to dedicate this but to insist that it should be done in a mubad way and Mr. Rockfeld and I became friends, dear friends. Ashley had the opportunity to sit with us on many occasions. And uh later later on as he got a little bit older, um he he was finally allowing me to come visit him uh in in the lobby by his residence instead of instead of him coming to the office. It was always like a a joke between us, but an argument between us that um that he didn't want to be my triak. He didn't want to be my the rabbi, but I insisted that it's uh he's taking away my mitzvah of being him. And we finally made a shara that he'll meet me in the lobby of his residence. and Raashu will recall on numerous occasions that what what struck me every time we sat besides all the beautiful stories about his rebu um was that he insisted to walk me not only to the door but literally walk me up the stairs outside till I got to this to to the street on King George Street and every time I say I would say Phil you don't he says you he said Rabbi you taught me a lesson a few years ago I can't take away your mitzvah so now you can't take away my mitzvah he would say to So that was a special relationship we had and it was exclusive of Torah, such refined midos, such just covet brios and um we miss him and but his spirit lives on through the Torah that we that we uh that we continue to share in these beautiful programs. So I want to just share an idea before I hand the microphone over to Raashi. I wanted to share a beautiful idea that I saw in the safer ish kodes. The safer is kesh of course is the beautiful Torah from the wars ghetto of the psbi. The [snorts] psbi talks about this idea of dedicating learning dedicating lim or or a mitzvah nishmas one who has left this world. what does it mean to dedicate learning or a mitzvah in memory of a departed soul? and he points to a very interesting medish in the in the medish in the medish there's a discussion that takes place and in that medish the Mosha says when I leave this world when I pass away who's going to remember me turns and says don't be ridiculous every time they open up a safer Torah and they read the words it'll be as If you're there, you are there together with teaching continuing to teach them Torah. And the takes and he says the most beautiful. He says therefore he says therefore more than just saying or learning Mishna in memory of those who have departed. Right? What's the idea of learning Mishna? Mish the same as the shama as soul. So we learn Mishna to elevate the soul. So he says in addition to those two beautiful ideas of reciting kadesh and and learning for those that have lo left us who have passed the kindness for the to recall them when we're learning Torah, when we're doing a mitzvah. But listen to his words. It's not solely intellectual recall by naming their names or or having fond memories about them. Listen to the rabbi's words. But what are we doing? We're allowing that nama to join together with us in the mitzvah and in the limood of Torah together. It's as if that nama is still here with us, learning together with us, teaching us Torah through his refined midos, through his beautiful stories of his rebi. It's as if Hill is here with us as we learn together this evening. So my friends, we're in for a treat to hear from Raashi Dick, of course, a beloved family member, grandson of of Rabio Safilo, and a a very very wellrespected member of our faculty. and Ravashi is going to share a beautiful shar with us this evening. Okay, >> thank you Rabbi Sam for that beautiful introduction. Highly appreciate it. Um, it's hard to do justice to Yoseph Hill as you pointed out. He was somebody who loved Torah, somebody who lived the lessons of his rebi, Rabbi Pal to the end of his days and he was an Torah and it is my honor to be able to give a shel. Thank you everybody who came. Thank you Rabbi Sam uh post the U which in my view is the gold standard of Torah of Darrett. It's been a pleasure to work with you Rabbi Sam and I thank you for that. It's been a pleasure to work with every single member of the management and the staff of the OU. So again, thank you. Thank you toi for hosting us tonight. So let's begin a suga. I hope that as you mentioned the nish is here with us listening to the Torah that we're learning and I hope that everybody here will enjoy the suga and that uh the nama as I mentioned the nama of will also enjoy this. Okay. So, it was a bit of a challenge to find the right topic for tonight because I like to do inyanoma. We're kind of an isolated period from the where about a month after Sukkot, we still have about a month to go for Kanekos. So, we're smack in the middle. Uh I had to kind of rack my brain. What's I said, let's discuss. We are between the dates of the seventh of when the communities init have already begun to say the tal in the brah ofenu. We have yet to reach the 4th of December. That is the date on which the communities in the diaspora and futar will begin to say talamar and a common shila that arises for people that travel back and forth. I would not be surprised if quite a number of people here in this room had to face this sham. It's a question that is and is actually quite complicated. So with the help of Hashem, let's begin. So if you're looking at your reference sheets, I put a few bullet points that summarize what we're about to see this evening. So as I mentioned the transition to takes place on the between and of according to the transition for which is the request for rain that happens on the seventh of Israel. The reason is is because there are those that made the pilgrimage to Israel to we don't want them to get caught in the rain on the way back. So even though the rainy season should really begin right after Sukkot, but we don't request for rain because we don't want the travelers that came to your NI to make their way back. We don't want them to get caught in the downpours. So therefore, we delay the request for rain until the seventh of that's 15 days. And the discuss why today when we have no mash, why are we continuing to delay the request for rain? Today we don't have that issue of all regal. Even if people do come to visit Israel, they can get back very quickly with plane with car. Really a bit of a perplexing issue why we have to wait until the seventh of Okay. So that's the general introduction to this section of the Shir number one. Yes, please. >> So if you're here, I always have this question. >> Yeah. >> Why do we have a different date in America and why is the date a secular day? >> Excellent. Beautiful. I would like to repeat the question. Uh I don't know your name but your question doesn't matter. So the question was how come we choose a secular date the 4th of December for and why are we asking for rain on a different date in we are init hopefully we'll address that tonight. So the number one in the beginning of says that the transition to say which is not a request for rain but is a praise to Hashem for having the rainfall. Okay, that begins between >> correct. It comes in the second blessing of Gibbar which talks about the strength of Hashem. The rain is an expression of aeshu strength. So we praise Hashem for the reigns for the rain in the second of so which is the last section number two in the reference sheet. Uh that really when we begin to say we also begin to say uh that means we really begin to praise Hashem for the rain on the same date that we request for rain. So the gumar says that doesn't make sense taught us that we have to actually delay the request for rain. So the gumar answers that that only when the B mikdash is standing do we delay the request for rain until the seventh of but when there's no mdash so just as we begin to say at the end of so that we also begin to say right after okay now everybody's thinking to themselves that's not what we do right if you just read this kamar you'd be wondering to yourself why are we today without a beta mikdash waiting until the seventh of to begin the request for rain. The Gomorrah seems to say that the delay until the seventh of to request for rain is only when the beta mikdash is standing. Okay. But it should be noted that a great number of rishim actually ruled that today without the mikdash that as soon as over we should begin to say number three the quotes the ram. Okay, the Ramban quotes the that say that in today's day of age when we don't have the beta mikt we should begin to say as soon as is over. Okay. Also number four the number three the he also says that this was the minute in certain communities in Spain and in province in fact they did uh begin to say as soon as was over the ra was also a student of the Ramban number seven the rit the famous who was a student of a lady so he was a student of the Ramban student he says the same Okay. Uh just look at the bold section of the number seven. Number eight also the run. Number nine the miri. Number 10 the riyaz. He lived in Italy towards the end of the rishonic period. The sashlama. You get the point that there is a consensus amongst the rishonim. We've listed here about seven or eight rishonim. All of whom say that uh we should really begin to say immediately after because there's no need to wait. We don't have a mdash. People are not making ali. So why is it that we don't adhere to the opinion of these? So the reason is because of number 12 and 13 the riff and the raam. The riff and the rambom leave out this that when there's no beta mikdash we should really begin to ask forot is over. Now the riff is interesting. The riff he lived in northern Africa. He was one he was from the early rashic period. Well he really did what he did. He made an abridgement of the Talmud. He took out all the sections of the Talmud that are just back and forth and he collected the sections in the Talmud that tell us the tell us exactly what needs to be done the bottom line of everything in the Talmud. And he added some of the from the some of his some minor explanations. So when the riff omits something his omission is as telling as what he does say. So if the rift didn't mention at all that when there's no beta mikdash we should begin to ask for rain as soon as sukot is over that means that he doesn't have this distinction. The raam who usually goes in the footsteps of the riff the ra usually follows this also look at number 13 in the reference. He says in all the lands that surround you wait to the you wait for 60 days after the beginning of the autumn season. Okay. You asked a wonderful question. How can we go according to the secular date? The answer is because the secular date is based exclusively on the seasons on the sun. The seasons are determined by the solar cycle. So therefore, if you want to get 60 days after the beginning of the autumn season, which begins uh after the fall equinox when the day and the night are of equal length, if you count 60 days, that brings you to the 4th of December. That is when they wanted rain in Bav. Okay, used to be the >> fourth of December. >> The 4th of December used to be the 25th of November and they changed the calendar in the middle ages. Then it became the 4th of December. Okay. But the Rambam >> change to a different a different time. >> No, no, it's 60 days after this the after the beginning of the autumn season which is the spring equinox. You find the day where the night and the day are completely equal and then you count 60 days. In today's calendar, that brings you to the 4th of September. Again, the Ram completely omits the fact that when there's no Bikosh, we should begin the request for rain right after Sukot. And uh who was asked about this question? The son of the Rambam. The Rambam's biggest offender was his son Rabain Rah. He's the only son that we know of from the Rambam. He himself was a great rish in his own right and he was very uh defensive for his for his uh a lot of the of his father that were attacked. He came along and he defended them and there are chuas from the son of the Rambam. It's called he has another called. So in there he was asked how come your father didn't pass like the garra the garra said that when there's no mikdash we should begin to say as soon as is over how come your father left it out so he says we don't pasan like that there's another a few later where the garra doesn't mention that when there's no mikdash you begin to say as soon as sukos is over so therefore the raham decided not to pass in that way the ra number 15 gives another interesting defense of the raam's position ition number 15. Look at just look at the bold section. It's the olive. You're right. The Gomorrah does say that when there's no mdash, so there's no reason to delay the request for rain. Again, let's repeat what we said before that the reason why we delay the request for rain for 15 days is so the people who made the pilgrimage can get back home without getting stuck in the rain. It says until they can get to the nahar parath until they can get to the Euphrates River. One explanation that I heard is that if there was lots of rain, the Euphrates River would get so large that they would be unable to cross the river. Okay? So the people who made the pilgrimage had to go back home, says the Ran. Well, today even though there is no beta mikdash, people were still making the pilgrimage. So therefore, they tried it. They decided to treat the situation as though there was a beta mikdash. Even though there is no beta mikdash but since people were making the trip to Israel even in the absence of the beta mikdash. So they decided that they're going to only request for rain on the seventh of so people could get back home. That's the explanation of the run. >> You told the day that lots of people come in. >> Yes. So today a lot of people come into the but today is interesting. >> But people people nobody today needs 15 days to get back home. Today we have planes. So, how long does it take to get back home? A day, two days. Maybe if you have a stopover to Australia, maybe it'll take you a bit longer, but it does not take anybody 15 days to get home. Unless you're taking a cruise, but I don't think the cruise ship is going to be interfered because of rain, right? Cruises, maybe it's not as fun to be on a cruise when it's raining, but it definitely doesn't prevent you from getting home. So here we have a very interesting situation that if you go purely according to logic we should really go back at least according to the ra's explanation we should go back to the original instructive of the garumar the garra said that if there's no bet mikdash so why delay the request for rain so the ran said well people are making the pilgrimage anyways so we'll treat the situation as though the bdash was standing but today people can hop in a plane people can hop in a car Rain doesn't doesn't cancel flights. Uh rain doesn't prevent people from driving in the car. So there's a strong logical argument to say that we should go back to the original instructive of the garra that says when there's no bet mdash, we should begin to request rain as soon as the yumpt of is over. Now I don't recommend that anybody try to change the min. Okay? There's an expression we say every day in ding. If you try to make changes, you're asking for war. So people ask me well the raan himself is suggesting that they made a change because the gumra said if there's no beta mikdash begin to ask for rain right over as soon as sukot is over. So they changed from the Gomorrah. So if they changed from the Gomorrah because people were making the pilgrimage, why can't we change from the run if we have planes and cars today? The difference is they were able they were able to get away with making changes. But um today changes is something that doesn't go. It's very hard to make changes. A lot of it has to do with the reformist movement that uh especially was very responsible for ingraining this idea not to change anything that you saw your grandfather doing. Don't change anything you saw your great-grandfather doing. There's a joke that goes that in bells they don't take shumas. So they came to the rebum samises. I didn't see my grandfather taking shumasis. Before you quote me on on questioning the validity of the shalom that's not what I'm doing. I'm making a joke. You have to be careful today so you're not taking out of context. But today there is an extreme um inhibition to doing anything to changing things. Everybody likes to keep things the way they are. And there's a certain benefit because when you do what you saw your grandmother do and you see your great-grandmother do, it creates a certain emotional connection to the Yiddish kite, a certain emotional connection to the way you grew up. So there is a benefit in that. So I don't think anybody's going to be successful to get everybody to start saying the same talam as soon as uh sukus is over because we have planes and cars today. But it's still something interesting. It's like hey study or where logic tells you to do one thing but tradition tells you to do another thing you know fiddle on the roof tradition tradition you know that's the way you got to go okay so and there are many many cases of that and this is one case study okay uh I'll give you another example the garra says the glass doesn't absorb a flavoring so therefore you can take a glass vessel and you can use it for milk eggs you can use it for flavorings as long as you clean it really well now a lot of post have argued that stainless steel is the same thing. If you wash a stainless steel pot really really well, I know I know sometimes it could be hard to wash it, but take a good sponge, take a very good a very good uh uh soap, a good soap, scrub it really really well. I highly doubt that you're going to taste anything or fl okay in the next thing that you cook. But you can't tell people to just forget about milk and fleshes when it comes to their pots and pans, right? People want to do what they saw their mother doing, what their grandmother doing. It's part of the emotional connection to Edishkai. So there are many many case examples where logic dictate dictates one thing but tradition tells us to do something else and today we're very strong about tradition. So logic again just to repeat the idea there is a strong logical basis to say that today we have planes today we have cars. So should we should start requesting for rain as soon as sukot is over. People getting stuck in the rain on the way back from the pilgrimage to Jerusalem is not an issue anymore. But still that's the way it is. That's the way it's going to be left. Okay. So now we move on to part number two of the share. I think the show will finish 8:30. Is that correct? >> Okay. So we have about another 25 minutes of the share. Now let's just read the key points there. Number two, we're going to read from the English. Now I'm reading again from the sheets. Because bubble was situated in the lowlands. It had an excess of water. So rain was only beneficial 60 days after the start of the autumn season. Therefore, they only began to save Talamar from then. Rashi maintains that the entire diaspora follows the custom of BL and begins to ask for rain 60 days into the Tufa which is today the 4th of December. Uh yet the Rash was very adamant that Europe should do as an asit is and they should begin to ask for rain no later than the 7th of Okay. So the rash said he had a major issue. There's a long chuva response from the rash. The rash he lived in Germany. He was a student of the Moramiberg 12th century rishon a little bit towards the end of the rishonim. He was maybe the greatest ashkanazakish after maybe rashi but he was definitely a great legacy. I'm just going to make a I made a bra already. So so the rash said he really tried to change things. He says bavvel bal was situated in the lowlands. The bal they used to put their grain out in the fields to dry. So they didn't want the rain until the 4th of December or whatever the date was back then. They didn't want the rain until 60 days into the autumn season. What does that have to do with Europe? He says Europe follows the exact same agricultural cycle as Israel. Look at number 26 in the referee. Look at the bold. He says in the German lands the planting season begins through the second half of tish which is very similar to erit is okay if they don't get the rain halfway through teptember October. So he says that the crops are ruined. He says that it attracts um birds and mice. So he says we should be doing like he says with all due respect to Bal but what does Bal have to do with Europe? Europe should be asking from the seventh of Okay. So the rash tried to change these he tried to change it but he was unsuccessful. So again another example even the rash was unsuccessful in changing the mic. He would have liked to see that all of Europe and North America asked from the seven of just as they are doing init because they have nothing to do with balance. >> Yes find it brings them we'll mention that. Now the truth is the the reason why we wait until the 4th of December in the entire diaspora is actually the sheet of rashi number 21 is the safer aura from Rashi. I'm jumping back and forth a little bit. This is a kava. This was printed recently in our times. This was a safer from Rashi. And Rashi says that they wanted as katsu which means that they didn't want one country in the diaspora doing a another country in the diaspora doing b they wanted conformity. They wanted all the countries in to do the same thing. And Bavl was the center of Torah jury. So since Bavl was asking uh on the 4th of December for practical purposes so they decided that that's going to be the same thing for the entire goal for the entire diaspora. Today BL is almost non-existent right there is no Jewish community in BL. So the fact that BL wants its reign later is now impacting the entire diaspora. It's impacting Lakewood and New York and uh and London and Antworp and all these places. It's a little bit ironic that because of this non-existent community in Bavl, right, that only want the rain on the 4th of December. So now the entire jury is asking on the 4th of September. The rush tried to change that. He was unsuccessful. He writes that >> bal in Iraq. >> Iraq. >> Yeah. The general Iraq period, right? So obviously you can see aside from a few army chaplain, Jewish army chaplain there or maybe some American servicemen, you're not going to find too many Jews over there. Okay. So again, here's something that logic dictates. Logic dictates that the entire world except for Bab should be asking as soon as Sukkot is over. Okay. Some say mikdash. We don't have a beta mikdash. But had the beta mikdash been around and had there not been planes, had there not been cars or back then when they didn't have planes and cars, fine. We're doing something to remember that lego a pilgrimage to the beta mikdash. So we're not doing what logic strictly dictates. Okay, fine. But why wait till the 4th of September? That's not either logical. That's only what bubble did. But what does bubble have to do with Europe? What does bubble have to do with North America? You can change it. That's the way it became. That's the way it became entrenched. Good luck changing it. You're not going to be successful. You will. If you are, you'll surprise me. Okay. So the rash says ashkanaz is well known. The rebi of the rush the mami rutenberg was kidnapped thrown in a prison and the Jews were asked to give an astronomic astronomical ransom to get him out. The rush knew he was next on the hit list. So the rush had to flee. Now he he he fled from Germany. He had to go through provence which is in southern France today which was really an atomic region. It wasn't part of France. It wasn't part of Spain. It was its own school. And he eventually ran to Spain where he was greeted by the Rajba who was the leader of rabbitic jury. The rush again he was ve he seemed to have been very keen on changing menhagim according to what he believed the truth was because when he came to Spain they were not putting on and he was adamant you have to put on so he came and he changed the minig in Spain. Okay. He didn't seem to believe that you have to adhere to every single minhug. The Ram didn't think that way but later on it became much more accepted that you stick to Minhow. Okay. So the Rash said I went through Provence he went he said he heard that in the city of Mon somebody can help me that >> some city in Provence. Uh okay he says that they were beginning to ask for rain on the seventh of I was very happy. I was very pleased to see that at least in one place in they're doing as in as they were doing the logical thing. Let Europe follow the agricultural cycle of Israel. Let them ask on the seventh of the same date that uh that is asking for. Okay. By the way, I will note that in Tunisia they do ask on the seventh of Tunisia is one of the few communities in today that go according to the wish and the opinion of the rush to begin to ask on the seventh of okay says the Epstein he says the was already he went at lengths in the to say that it's logical that we should begin to ask for rain on the seventh of he was unsuccessful look at the last line from It's not logical, but it's like a basel is like a voice came out of heaven that said that we're going to wait until the 4th of September to ask for rain. Okay, it's funny because when the bas came out and tried to be tried to decide the in favor of said but apparently this is a bas that was here that was heeded. Okay. So that's it's not logical but that is what is done. Okay. >> Okay. That's a discussion in >> okay part number three of this year. Okay. So let me just give a little bit interim summary. There are three key dates here. One is the end of the second key date is the seventh of the third key date is the 4th of September. of December. Thank you. The reason to wait till the seventh of is to let the pilgrimagers get back home. That reason isn't really logically applicable anymore. But that's what's done in the next day. Yeah. >> What about the idea of being by you do a get will go to >> So I think the idea was >> anyway, right? So your question is basically the pilgrimages will get divine protection when traveling back. So the rain shouldn't be an issue. The answer is we're not necessarily concerned about their safety. We're we're concerned that if that it's so difficult for them to get back, they might be discouraged, disincentivized to come back the next time. >> You know, you say fourth of >> December. Fourth of December. >> Yeah. 4th of December is for >> I know you you you before you say September >> 4th of December. >> Yeah. Just a little slip of the tongue. >> Okay. So now uh so those are the three key. If if you want to be purely logical and just forget about what our ancestors did, you want to just go purely according to logic, then then is Europe and North America except for the few servicemen in Iraq. Let's put them at the side for a moment. Everybody should be saying is over. >> Okay, that's the logic. I know one person who doesn't, but uh >> is he a farmer? He's probably not even a farmer. >> Yep. Exactly. So, now we get to the next section of this year. What happens if somebody's traveling back and forth? Okay, so let's say today you have a flight to New York. I hope not. Maybe let's pick another city. Let's uh I don't know. Let's Florida. Okay, you're flying to Florida. That's better. Okay, you're flying to Florida. Miami Beach. So, Miami Beach. They're going to wait until the 4th of December to save Talamo. What should you do? Should you do as is customary in the house of your residency or should you do what they're doing in Miami Beach? Okay. So there are basically three schools of Rishonin. Let's see the first opinion. The first opinion is the opinion of the Dvar. Now the Dvar was written by Rabish Abuhav. Raish Abuhab was the RV of Venice, Venetsia approximately 400 years ago. He was a very interesting character. Uh he was a peer of another rabbi. You may have heard of him. Anybody familiar with that fellow Yehuda Mudina? Also Mimodina. He was also Rob in Venice at the time. They didn't get along. Hudina was a little bit of a problematic rabbi. He was an addicted gambler. Okay. Uh he was a bit of a controversial fellow and uh Rashimul Abu was a very respected PK. Uh Roshima Abuhab often decrieded he bemoaned the terrible spiritual state in Venice. It seems like Venice was the Las Vegas of the time. He says all of the promiscuity and but he was an important post. He was sent in >> inat that's called Abu. Yes. So the family of the abuavs were from the girush farad. They were they were expelled from Spain. Uh there was a famous maharia bu who was quoted extensively by the basv. He was the rabbitic leader of uh of the spa Spanish Jews that were expelled. I think if I'm not mistaken was born in Hamburg and eventually made his way to Venice where he was an important Rav. So the should here number 58 in the reference sheet. Okay. Uh look at the he addresses this question. Somebody leaves leaves and he heads to so he's intending to head back says that a very straightforward number 58 in the reference sheet. He says you do whatever they're doing in the location that you find yourself. So do if you go to Miami, do what they're doing in Miami. If you're in your do what they're doing in your place of residency is not a factor. You know why? Because you need the rain in the place where you are. Okay? >> That's staying longer in even though you're American. >> Even though you're an American, even though you're a Brit, you're a Belgian. just do that's the of he's not the only one that passed in the way the famous also quotes this he brings two he said I heard from his grandson that that's what his grandfather's was and he also quotes they maintain that you do wherever you find yourself uh that's the first school of pkim okay so that's a pretty straightforward pak if we went according to that life would actually be fairly simple You wouldn't have to break your head and figure out what to do. Just do when in Rome, do as the Romans and that would be as simple as that. Okay, basically the need for rain is most relevant. Where do you want the rain the most? Wherever you find yourself. Okay, that's the first school of posekim. Uh the second school of posekim is that of the rad. Okay, let me call your attention to number 69 in the reference sheet. The vase the red vase was David Ibin Zimra. He was the ro of B in Alexandria the Bios of author sat on his basin. He wasn't exactly a rishon. He lived approximately 500 years ago. He was a he was an a technically but he was very close to the period of the rishonim. He was a very great poek. He wrote over 10,000 shuv. We quote him all the time because you can imagine that somebody who wrote 10,000 chuvas, it's hard not to quote him on almost every single topic that uh that you you come across. It's interesting. I just I'll get a little bit off on a tangent about the RV. I always love to mention this because I find it fascinating. Um there was the famous controversy. There was the R of also about 500 years ago that period when they were writing the in the times of the Bose. He was the rebi of the Rebi of Rabo. His name was Beer and he was the Raat and he they decided that they had to renew the now I know a lot of people go to yeshiv and they get he says I have from I have from everybody talks about it's not real it's a borrowed term real means that you're able to be called rebi and the are called rebi because they have the official means that you've been given the authority to to pass it on things finds you can sit on the Sanhedrin etc etc and you have a smik that's that comes from an unbroken chain that goes all the way back to Mosherenu so the Maribbe says in order to herald the Msiah we need to set up the Sanhedrin because the Ramb tells us that the Sanhedrin will tell us who Elonavi is will tell us who Mashiach is Msiah is going to defeat all the enemies of Israel he's going to build the base of Mikdash and then you're going to know he's Messiah you know there have been so false messiahs throughout the history of the Jewish people. This guy pops up and says, "I'm the Messiah." This guy, you know, there no end to them. So guess what? If you want to know who the Messiah is, he's going to have to be confirmed by Elonavi. Alanovi will have to be confirmed by the Sanhedrin. So decided that he wants to reinstate the Sanhedrin with his and he was Masm of the and he was also Masmal and the was also from the he was the rever they sent him a letter Maztov we made you a so instead of saying thank you very much he blew his top he said who gave you the right to renew the right you have to consult with the basin of your And it became a very very big fight. Okay. >> That's right. He's the land of Exactly. So they sent the question to the Radvas. They wanted the Radvas's opinion. So the says no, you can't renew the he gave a number of reasons. And one of the reasons that he gave, he says he doesn't believe that there's a post in his generation that could pass. in order to get this you have to be able to pas in every single area of Torah. He doesn't believe that there's somebody like that in his generation. That's why he's that's one of the reasons why he's against this. And I find that interesting that the himself answered 10,000 on every single topic but yet he held there was nobody around that could pass him. >> He held there was no one around the last. That's on a tangent. as I always love to mention a little story about the rad. So now let's get back to our topic and let's see what the radvas puskins the says it depends on where you intend to be until the end of the rainy season. Okay, so for those of you who are flying tomorrow, next week to Miami when you planning on coming back are you planning on staying in Miami until Pak are you planning on coming back before Pak is the end of the rainy season. So he says if you're intending to stay in Miami until that means you're going to be in for the entire duration of the rainy season. So you switch tracks and you begin to say or you don't say the same in accordance with the if you're intending to come back before p. So then you do as they are doing init you continue to act in accordance with your place of residency. Okay. Um the Maharikash Maric Castro he didn't come from Cuba his name was Maric Castro he was a student of the he adds another he says it also depends on where your wife and kids are a person identifies where his wife and kids are so if your wife and kids are still in your biggest concern is that there should be rain in your where your wife and kids are and that's where it's co that's the second school that's the opinion of and then we have the third school number 72 in the reference is the he was the of they made against him because he was the first to begin to be on the he was the he died at the age of 42 at the he died at the age of 42 he was a very great he said where do you plan on being for the year >> who was it >> I think his name was if I'm not mist not not mistaken he was the of he says where do you intend to be for the year the garabas says that if you intend to settle down in a place for an entire year, you have to start paying the taxes in the city. The Arnona there are certain uh city taxes to build the walls to build the defenses of the city. So if you plan on being there for 12 months, then you're considered a member of the city that's one year. The truth is, I would have thought that if you're already going to go according to that parameter, according to that barometer, maybe you should say 30 days because the Gomorrah also says that if you live in a place for 30 days, you're not considered a resident of the city, but you're considered someone who resides in the city. Okay? That's a discussion unto itself. Okay? So, I'm going to mention of Mosha Feinstein. Now, I wrote this down and I was very proud. I didn't think that anybody else said it. I found it in Rabad safer quotes of Mosha Feinstein who says this. said it can't be I went through the Mosha so many times I went through it and Mosha does not discuss the sh it can't be well was right because there in the first version of the Mosha somehow the printer by accident omitted three chuvas one of the three chuvas is this discussion where Mosha discusses what to do when you have travelers between and that chuva was emitted or quotes it and then I discovered that Mosha actually says my Oh, yeah. >> That's how he knows. He got this by that. >> Oh, so very good. So says like this is a beautiful says the says that you should really that even in Miami and in New York and in Europe they should be asking from the seventh of why they not doing that logic dictates that Europe and North America should be doing as they have the same agricultural cycle. Okay, we don't do that. That's the minute. The minute is not that way. So what can we do? The minute is that we wait till the 4th of September. But if you have travelers 4th of December, but if you're traveling back and forth and anyways, you're subject to what to do. So in that case, the rush could already tilt the scale. In other words, we don't want to contradict the rush because the min doesn't conform with the rash. But if you're traveling back and forth, there is no min. Somebody's going to say this, say do a some say do b. So there's no that forces us to do contrary to the rash. So therefore the of is very brilliant that if you are visiting you're a Miami guy and you're visiting Israel do as the Israelis because there is already logic says that even in Miami they should be doing like the Israelis. The communities in Miami can't do what is logical because the Minhog inhibits us from doing what the Rash wanted to be done. But if you're traveling there is no Minhog. So then do is the rash. Then you say talamar when visiting and vice versa too. If you are going to Miami this week continue to say talam. In other words both ways we use the rash as a way to tilt the scale. An example of that is for example we've all had that experience of being on a Sunday. Okay. So what do people do? You finish your early because you get into some post say that if you began your meal on Shabas and your meal and your went into the and many others say say and um many post the say no say just say the beginning of the meal is more important. Many other posts say the maharash and the say say just the end of the meal is more important. Well comes along the Mishna the bra that says the rash holds you should never say on mat shabas that's the opinion of the rash so in this case where where you don't have a minog is good enough to tilt the scale and therefore say just y because according to the rush you should never be saying on this is an example that sometimes you have to adhere to certain because that's the but when you already have a postk and therefore there is no mic that binds you so there do The ra now you can do as the rash instructed you to do. >> Yeah. >> You you cannot say and because it's a Yeah. Yeah. That's some say it is a some say it's not a it's self-contradictory to say and when shabis is force and Sunday is for yavo. That's the whole discussion. But the according to Shabura just say yava because that's what the rush holds. You should never be saying okay. Uh anyways I just mentioned another thing that this is a bit reminiscent of you know there's the whole discussion it's really from the says that if you go to Israelis don't keep but they can't do because it's negative the it's considered provocative. It might lead to a fight. you shouldn't do but you're not really observing of um my brother-in-law of Meers pointed out that it doesn't it says it takes 15 days for them to go back it doesn't say it takes 16 days if they couldn't travel on then you should say 16 days they had to wait another day to travel so there are a lot of post that argue that the was only talking about Israelis going to butar is going to even if they have to keep the min but The min was never to observe shi >> right. So anyways, so we'll finish this year with that. I'd like to finish on time. So I hope you enjoyed this year. I hope that the nish of Yim was here with us on Yseph listening to the sh. I know that he loved Torah and and he loved interesting topics and again I want to use the opportunity again to thank you Rabbi Sam and to thank the U for hosting this event. It really is a true covet for for for the nish. It's a true cover for Ysef Hill. Um I know he would have appreciated and I know he would appreciate everything that's being done for the u and we hope to continue for many years ahead of time. Shake off straight.