JOURNEY TO KARLSRUHE {Full Journey}

Okay, we just crossed over the border from Switzerland to Germany and we're headed to Kazura to the kev of the carbon nano. But before we speak about the carbonosano, let's speak about about let's speak about the carbonosano's reba his rebi rebi the isel. Many are completely unaware about but is mamish the rebi of Israel in his generation. Raba he lived from 1645 to 1717. He's buried in Frankfurt Ibishitz wrote a on the he writes his light shone forth from the east. He acted wondrously. of Israel. Most of the were he was a of who is the raft in Prague and he was the Malam of Rabi Haken cats in Prague. Many of the go learned in undercoes in his tashim. Now has a had a very interesting interesting methodology of teaching. He used the methodology of pill. In fact in the safer mascul he brings that the marsh one time came to reprimand in a dream about the way he was teaching because he taught in a dialectical way in pilpa. Raa said you have to understand that through his kayak he was able to restore the luster and the glory of he had a great love for his tamidim. Many of the Tamidim had no money, no resources. Raa provided for them. It says that his house was open like the house of Abrau among his Ravo Steinhart and the Mild Sedakhuda Migolina Katenban, but also the carbonos. We're headed to Kru to the Kev of the Carbosano. again of now his published the onadubis on we have some of his published called on his in Frankfurt it was inscribed and was buried the source of wisdom. The world came to blindness as we mentioned whereim of the great it's a great that we made the long trek all the way from Zurich here to Germany to Kua to the Kev of one of the great aim the nasan vial the carbonasan The carnos was a descendant of mahari vio one of the backbones of the pisque ashkanazid vio who's azdon here in many communities and then here in kua he was nif on alf ofesh and then on the back we were given some more information about he went up to Vishu and Bashu. What's amazing is it says that he's a descendant of Migza Mahariv that's Mariva and Maharam Rottenberg and all and many baltois and then the Kev is Marumas to many Nissim that happened when they came to bury him actually the the carbonana was nif in Rashtat in Rastat at 82 years old it's fivehour journey from Rustat here to Kazua and they carried carried the coffin very very slowly and still in three hours they made it here that's what it's on the kev to the niss that happened besides carbon nanel he also wrote to nanel and nanel he was a rashiva in prague together with raen ibashitz he was a talid of rabida he studied by rabida for 18 years his when he was five years old his father of Napali was killed and his reba Rabba gave his niece to the carbonanel to to marry. So in essence became so to speak like the father-in-law of sorts to the carbonanel one amazing thing we're just going to end off because it's starting to rain that in he says carbonanel is very beloved to me because I heard from my father the kudkar the great accolades of the godless of the safer carbon was which was a pirush on the rush that one of the other tamidim of kraver told You have to write a parish on the rush. I myself would write a parish if not for the fact that I'm a so there's a famous question on the one hand the says their feet did not swell. says like people in the midbar who would usually go barefoot which indicates that in the midbar they walked barefoot and still on the other hand the says their shoes did not did not wear out that implies they wore shoes. How do we reconcile this? If you look in the says on the Gar, the Garra says that when they were in the midbar for 40 years, they were shim they were which means while they traveled they wore shoes when they got to the camp they took it off. So accordingly we can answer the contradiction that while they traveled their shoes didn't wear out but when they took it off in the camp when they were barefoot then their feet didn't swell. So quently's understanding there comes a beautiful explanation to how we understand the contradiction in the yog it's great so close to be here in kura we're at the ke of vial who's the author of safer shabas and seems he was a descendant of vile and may all of our in this beam We're outside. >> Okay, we're coming back from Kruha where we had this to be at the kev of the carbonasana or revasan vial. But the carbonosano had a very illustrious son Rav Yadija vial known as Revaya Vial. This is an amazing picture of Raptaya Vile. You see his So we have a record of what it said on his kev. Although we were not successful in locating the kev, the original kev said actually he was many many but we have a tradition that he had literally hundreds and thousands of in the pinadish brun at the end of the minel it mentions that he had hundreds and thousands of tamidim and what's interesting is he did not publish this in his lifetime but There was one particular safer that was published anonymously. It's a safer that many are familiar with. It's a safer on the name of the Hagada is Hagada Marba laser. Actually in our humble we bring from in a number of places most notably he is the one who brings down the source for and in marb. He says the p of and the p of it is said that it was found in the genea in the walls of the besim gisa of the rake. We don't know who composed it and it was enacted to say on leurim. So the source of where we where we found and comes from vial in marba sapper. So you'll ask how do we know he wrote marb sapper? He didn't put his name on it. So amazingly in the chuvas of chuva in chuva sim lame he brings actually it's in chuva r litess he brings that it is our tradition that hagoda marbella sappra was written by reptaya vial even though if you look in the hagoda there's a hama from vial but amazingly in the haka of he says a line that so to speak gives away that he's the author. He says That's so the closing line of the of isa vile that is the name ofaya vial. So he was a tal of ibish. Actually some have commented that if you look at that picture of vile there is a resemblance to ibish. Interestingly, the carbonel and were co-rashivas in Prague. Now it's been published a number of swaram oft he was born in 1722 the night of yum kipper and what's amazing is that he wrote a safer lavush habadim of his drash on yum kipper and in the hakdama he says the reason why he gave these dras on yum kipper is he says he was born on the night of yum kiper when it came out on a Wednesday right after katso And it is said writes in his to say for that sometimes a person is to a special on the day that they were born. He named it tora also no is the same numerical value. So we have some amazing about he originally did not want to be na from his Tory. So he went into some kind of business but he did not have success in that and then he told his father that if a raonus comes comes away comes his way he would accept it. It's interesting the became a in his eyes. He was not able to see because of his eon in uh learning and he had to travel to Ksbar in order to regain his vision. In 1769 his father the carbonosanel passed away and he was offered to be the mamala makum of his father the carbonosano but he did not want to accept that position right away. He waited an entire year until he is seated to the request of the city. In the year 1778 heptay contracted a very severe lung disease and the seabour was mpalo for him and he began to return to his health on rodeshar keshar was both the yard site of his father the carbonanel and of his the rebby of his father reva. Now we glean a few things about Ray Vaile from his various chuvas. So for example in yada sim kuftay discussed a situation where one of the one of his tamidim had lost a relative and the question is should the yeshiva tell this bakar about the petira of the parent or would or should they instead hide it? Should they instead hide it because it will cause and it's found in that if the isra and he's going to lose out seven days of learning and he about a certain bakar who the report came that he lost a relative on the 29th day of the month that um in other words the the report came on day 29 after the app parent that he lost a parent not to tell the bakar until after the in order not to be him from his learning um by the way it's well known that when revan lost the parent the alter of sabatko also uh concealed it from rev in order to uh save the bal tora in terms of the various kiburim that reptile wrote he wrote ginsilla which was later published in 1977. He wrote on the raam which is published at the end of gins. He wrote on which was published in in 1978 again a few hundred years after his advian which was published in 1979. Chu of and also the lavushadim there are many great swarm of the that vial appears in so you could find he is brought in the he's brought in the in give us he's brought in now the chuva in the above mentioned chuva disagrees with something reptile brings in Hagada. There's a very big question. Why did why were they macking on that? A woman is m on Yamtiff when she lights the n of yamtiff. We know that a woman lights of yamtiff. So she makes a shaky and the chua wonders what's the reason for that. So he says there's a new hagada called hagod marble from vial that he brings that the y already discussed this and he brings from his father the carbonel to let the women do this it makes them feel good that they can make a shakyanu however the chuva disagrees he says how can we let them do this what's going to happen leak when they make kdosh and then they're going to say again it's going to be a this of course is something that discusses is in in in his chuvas and this is an instance where is quoted by the great piskim the chuva. So we were in Kura in the mo of so even though we weren't at the exact location of his kev but the real kev of kazare him their words theirra is there so when you can't actually be at the kev you learn their lo the location of thera is really the greatest mim and in that merit all of our should be nuskavl or Barathema.