Remembering the Exodus & the Immutability of the Torah (cont’d) By Rabbi Yitzchak Breitowitz

okay hi good morning everyone I hope hope you're all well and you know they say when the month of comes in we increase our so it's brought down that even other even though technically is but we have a double a double Sim and uh you know people ask the question it's a difficult it's a difficult question I mean porm is not this month porm is next month porm cut is this month but people ask uh should they tone down the porm celebrations uh in light of the uh you know the difficulties that we're facing we're in a war uh there are still hostages people are dying all the brashem two hostages did get did get freed and it just seems logical though that porm is specifically the one holiday that one should not downplay because what is porm about porm is about the Jewish people facing dangers existential dangers and Hashem even in the darkness and the concealments saves his people and we give gratitude to that so it seems that porm is not a holiday to deemphasize in this time of struggle it's a time that we should you know be especially grateful to for so uh it's still that includes other Al as well as other B and beem at least by other Bays we hope that uh theim will be complete and we should be to see yeshu there's a famous phrase although nobody knows where it's from you know there's a very famous phrase in fact you can write a whole book on statements that everybody thinks are that in fact there's no yes is a very famous phrase the salvation of God comes in the blink of an eye and typically a speaker will say as kazal say but don't ask the speaker i' I've been on that side of it you know where's the mocker for that the short answer is it's in medieval writings so there was there shown him use it but but you know you're not going to be able to dress it in fact even the most one of the most famous dresses on this week's para a very very famous idea that we build a mikdash or a mishan so God will reside in our heart and in our soul that the real Dwelling Place of God is in the heart and soul of the Jewish people a very beautiful and important thoughts but sadly uh it is not such a lown does not actually appear in a medish it is brought down in the Reon and the like so not that exact phrase right Rashi does not not bring that exact phrase so uh you know so once again there's all sorts of famous things now conversely I'll tell you this you know there's a saying right in your own City you're not a prophets so where's that from so the truth is that is from the Christian Bible actually so so we borrow we borrow from all sorts of all sorts of of sources I heard that my own R it's not okay yeah I'm sorry so if a person is born on odar yeah do they get to celebrate twice mean they birthday yeah you're here I might as well listen well you know there's no iser of bosf on a birthday but but but generally speaking the birthday would be ad sheny in fact that's the uh in fact it's interesting that sure sure Mar Marvin B uh now the only exception is yard site it's an interesting issue why that's so um uh let's say somebody died in a regular year and uh you know this year is a sheni so when do you keep the yart side now the logic of the Jewish calendar would indicate sheni because sheni is really Al is the extra month and soas dupin that the art site uh in a leap year is Shen which makes a lot of sense and yet the Rama says uh you keep two yard sites you also keep the second but but the real Y is and that's that's that's very very interesting um and uh by the way this is an interesting issue just the other way around uh where a person could have his bar mitzvah before some who was born before him uh that would be uh if they were born in leap years so one kid was born the 20th of utter Alf and the other kid was born the 10th of utter sheni in the year of their Bar Mitzvah there's only one other so one kid's biss will be the 10th of other and the other will be the 20th even though he was born born later that's an opposite situation where they were born in a leap year and the bar mitzvah is the is the single year so they're different uh you know different uh questions about the two about the two UHS and the like but uh going back to our our our main topic our topic is basically we're looking at various mitos that are connected to and if you recall last week we discussed the Ben and the which is actually in the hag it's the it's the last mishna in the first peric of bros but it's exerp in where there's aah Every Day to Remember The Exodus but the word call is Superfluous call all the days of your life so what is it coming to include so according to Bena it is coming to include even at night you have to mention it even at night according to the you don't mention it at night but it's including lihia that even after mashia comes and the Mir miracles of redemption are so much greater we still have to remember the Exodus now the gumar then goes on and explains this is not in the hag already that in point of fact it is Ben zoma's position that you're not going to mention it CS when yot mashia comes you're not going to do it and that's why he uses call for night and not yot mashia and the basis for his argument is an explicit p in the n where says behold days are coming this is a s of you will no longer say by the life of God who took us out of you're not going to bother with that from all of the G so benz's argument is isi tells tells us explicitly that the Redemption of mashia is going to be so great that we're not going to talk about gives an example of a person who's walking on the road and gets attacked by a wolf and he gets saved and all he's doing is talking about the wolf wow this wolf attacked me and I was saved till he turns the block and he meets a lion and he gets saved by the lion so he's no longer thinking about the wolf he says I got saved from the lion so the same thing in other words benz's position actually is again we are not going to mention when comes now what do the say to that so the's argument is L is actually very linguistically sound argument they say that it does not mean we will not declare yat mam at all but it means it'll be secondary and and it brings a similar proof to yakob it says byov is your name shall no longer beov the hill your name shall be Israel you triumphed now we know that in spite of that statement Yakov aino is still referred to as Yakov even though Isel is the I name so does not mean you don't mention it at all it just means it's relegated to a secondary place so the's argument is by analogy the same way byov does not displace yov does not replace it's simply a matter of secondary but be it as it may the bottom line is there is a will we be according to Bena we will not according to the we will now the rambam Apparently pasin like Benz because the rambam says you have to mention MIM day and night so call is coming for night and we exclude y mashia so I had mentioned uh R Alo uh who was a philosopher who lived around 150 or 200 years after the rambam and he wrote a famous safer and Jewish philosophy called saer hoim where he actually took issue with the rambam saying there are 13 principles of faith and he says there's only three principles that a Jew has to believe in a Jew has to believe in God mem a Jew has to believe in some sort of reward and Punishment system and a Jew has to believe that the Torah came from Hashem and was not made up by a human being everything else ralo argues is a detail in fact in his language it is not an iar iar means a root it is not a shes it is an enough it is a branch so for example let's take a simple example let's imagine you had a Jew who believes in God and believes in the Torah but he does not believe in physical resurrection of the dead he does not believe that the body comes back who cares about the body anyway according to the ramban the person might be the biggest sodic in the world he's an aorus and he's a heretic because he is denying a fundamental principle of Judaism the 13th principle which is physical Resurrection the rambam would call him an aporus and by the way the it's so bizarre the rambam himself was accused of not believing in because in the Mish Torah he in fact almost ignores it Lam hey you know why why aren't you bringing it up so the rambam himself was accused of denying his own ikuna right the rambam was declared to be an aporus based on the rambam's Declaration of the principles of faith and the rambam had to write a letter defending himself which is called okay now according to ralo here's what ralo says is simply a detail in the reward and Punishment system of God now it's not true as people say oh ralvo didn't believe in physical Resurrection that's totally untrue Ral believed in everything the ramban believed in but as a matter of classification he said it's not inar it is only in an so if I don't believe in physical Resurrection according to aalo I am a mistaken person yeah it's a but it's not it's not uh heresy right and ralo goes goes through different questions he has on the r in fact even something as F fundamental as does God have a body now if you read the books of the nvim and Ken there is no question there are many many many references they call them anthropomorphic references in which God is described in very physical terms the hand of God the eyes of God uh even visualizations in the Book of Daniel uh God is an old man with a long white beard sitting on a throne I mean that that is exactly how he's described and the rambam says it's all metaphor it's not true uh etc etc etc butos and and the rambam says if you believe that God has a physical body that is a denial ofar ralo says surely the rambam is correct that God is Not physical but if you made a mistake based on your misreading of biblical verses you are not a heretic you're just making a mistake now the rivid says it in a more pungent manner when the rambam says he who believes that God has a body is a cof that does not have a share in the world to come the riv it says somewhat asically a lot of people better than him had that belief so he shouldn't go around uh criticizing but ralo developed the framework so this is by way of introduction to be familiar with what the saarim does and the sa Karm goes to all of the rambam's fundamental principles and raises a lot of questions and one of the big questions he raises is that one of the rambam's is that the Torah will never be the Torah will never change this is called immutability of the Torah and this is very important because this is the Jewish response to both Christianity and Islam because remember Christianity and Islam concede that Hashem gave the Torah on har to B isra they actually admit there was Matan Torah they admit everything they admit the truth other than the AA story that the Muslims switch the characters but generally speaking they admit to The Narrative of the Torah but what is their claim their claim is that it was superseded God rejected the Jewish people God chose somebody else uh God spoke through a greater Prophet so immutability of the that the Torah it's not just the Torah comes from God you can believe the Torah comes from God and then it got changed two different things the Torah comes from God and it is unchangeable these are two separate principles that you have to have so aalo asks a very simple question how can you possibly say the Torah is unchangeable if Ben Z says when mashia comes a Mitzvah is going to drop out now the ra generally says when mhia comes we're going to keep all the Mitzvah but says is Ben who says we're not gonna mention we're not gonna mention Masia is he saying Mitzvah can change can Mitzvah drop out how could that be why isn't that kafir and if the rambam will say Bena was an aorus is the rambam an aorus the rambam pasin like Ben so the ramban pasin is like the very view that he would regard as heretical so this is one of ralo's questions on the rambam's idea that the Torah cannot Torah cannot change by the way this is not an occasion for tanak but but those of you who uh learn Nomi or some other program sa uh may know if you look at the the last 10 pram ofco this raises some very very very great questions as well because describes the he describes the final bikash and he talks about all of the sacrifices that are going to be brought on the Yim toin sukus and PES and of the and the problem is that the coros of are totally different than the carbus of the Torah I mean the Torah in Paras Pinas tells you what MIM you bring on the right you're given a list I look at jesc he describes a totally different picture uh is that does that imply there's going to be a new sacrificial right once again doesn't that also contradict immutability uh or for example in it creates a a a that's very very strange it says a cohain can only marry a widow if she's the Widow of a cohain it's a now in there's no such rule because if I'm a regular Coen not a Coen God I can marry any Widow I just can't marry a divorce and if I'm a Coen godle I'm not allowed to marry any Widow even a widow of a Coen so where do you get some type of rule that says a Cain can only marry a widow of a Cain so the truth of the matter is if you look at the gar shabas it actually mentions that when the an Kessa sagola were deciding which works would be canonized as part of tanak and which are which wasn't so clear always uh Shir for example almost got censored it almost got banned in Boston because some people thought uh it was a sexual poetry love poetry and it wasn't holy RAB AKA made the case that's the metaphor for hashem's love Etc Welles is a little less known y was a candidate for G because there were so many verses that seemed to contradict the Torah and uhal interpreted in various ways to avoid the contradictions but once again if you study YCO carefully the end of YCO you will also see this issue of which mitzvot are going to apply when mashia comes is not a simple thing now again the rambam opinion generally is all the Mitzvah are going to apply when mhia comes ralo asks well what about according to Ben Bena so I had mentioned just to go over it quickly again the answer of the rashba scho baderas one of the great we shown him where the rashba says that even like Benz that we're not going to mention when mashia comes the Mitzvah is is not really nullified because the essence of the Mitzvah is to give thanks to Hashem for G so if the gah that we're thanking Hashem for is the Gul of mashia you haven't really gotten rid of the Mitzvah you're just fulfilling the Mitzvah in a different form that's not called nullification of Mitzvah because the spirit and rationale of the Commandment are still being preserved that is what the rash says and therefore the beetle of mashia is not a contradiction to the immutability of the Torah the rash makes another point that even like Bena there will be many Mitzvah about that we're still going to do we're still going to have a Seder we're still going to have a carbon PES we're still going to eat matah and moror because on the anniversary of the event you're still going to bring it up meaning you're not going to bring it up every day but it will still have a an importance in the Jewish calendar as an anniversary date so in other words it's only that's nullified not you're still going to do once a year uh you're still going to tell tell this this story but now I want to bring in another sugya uh because once we're talking about immutability of the Torah one would think this is mamash a discussion in the gamorra itself uh the Garra in N discusses are burial shrouds right we bury a you you remember the gar originally people wore whatever they wanted to wear and whatever coffins they wanted to have so if you were Rich you could be buried in all sorts of fancy clothing and a big gold and silver coffin uh and if you were poor uh you know you did what you did uh but it mentions when Rin gaml one of the nissum died and he was very wealthy he instructed that he'd be buried in simple white garments that every poor person had and in a plain wooden coffin uh Shalo layes not to embarrass people who couldn't afford it and since then that became the Jewish practice in other words the Jewish practice emerged from Rabin Gamel that's why I remember there was a funeral home in New York this is ingenious advertising uh they were marketing to non-religious people and they were advocating expensive coffins bronze coffins and the like and they say this is the original Jewish way uh the simple wooden box was an innovation it was not the original way I guess that's true uh before it's similar to um something somebody once went up to one of the reformers or the musum and said you know why don't you go with the times be Progressive he says no you're so oldfashioned he says no you guys are oldfashioned it says in the our forefathers used to be you're going back to the real the real old ways of CLA Israel which are not necessarily that good so we have right in fact it's interesting that um there were and sikim they would carry their with them all the time to remember y Etc fact some would even sleep in or sleep in their in a grave or whatever okay these are different hanas but thear discusses the interest following interesting sh are you let's assume the only burial shrouds you have are shotas they're wool and linen sewn together are you allowed to bury a met in that are shess can I bury a mace I got I mean this is not going to happen today but but if that was the situation can you bury a withness so the gamar says this is tooy on the following question these are the actual words of the gamar will the mitzvos be nullified le mitos le or mitzvos what's the idea will the mitzvos apply in the future that that's a term that needs to be defined if the Mitzvah will apply in the future we have to be afraid that when there's that even though when a person is dead he doesn't have AOS so putting shus on a mess there's no sin being committed but there'll be resurrection of the dead and at that point the laws of shess May apply and maybe resurrection of the Dead will occur before the garments disintegrated so it turns out at the moment of Resurrection he's committing the sin albe it unintentionally of wearing shotas so if the mitzvos will be operative I cannot put shess on him because maybe he'll be resurrected with shus and it'll be a sin if on the other hand the gamar says I take the position that the mitzvos are not going to be applicable in the future then there's no problem because even if he's resurrected with shess no problem the laws of shess are no longer going to apply so the gumar itself does not even resolve this question the gumar says it's t so the simple question is this what is this question I mean if the rambam says it is fundamental to Judaism that the Torah is not going to be replaced what is the meaning of the opinion that says the mitzvos will be nullified not just one Mitzvah our gar is one Mitzvah this brings an opinion an opinion one opinion that everything's got to be nullified you can wear shess how could that be how could there be such a view mitzvot if you have Anar immutability of the Torah and it's very difficult to say that an actual opinion of a t is what well we posing like the other opinion okay if it would be a matter of which is not fundamental all right so this opinion that opinion but there's going to be an argument so here the maharal says an important qualification he says the word is a very ambiguous word because in Jewish eschatology in Jewish we have three terms that you need to be familiar with and differentiate we have the term we have the term yot and we have the term and it's important to have a clear picture of so let me first Define them at least as the r defines them exists even now it is the world of the Nish that when a person dies and that means their body separates from their or their soul separat Ates from their body so the soul putting aside geham has may have to go through a purification process but ultimately what is supposed to happen is the soul is reunited with Hashem in the spiritual Bliss of what is calleda the world of the souls and the rambam is very emphatic that unlike the Islamic descriptions or whatever uh the world of the soul is totally spiritual there is no eating there is no drinking even though kazal use metaphors of mish that's simply to give us a sense of the joy that is there it is the spiritual connection and yes they're aware of what's going on on Earth Etc the separate issues but it is not a physical world at all and the fact that it's called the world to come does not mean it's not here it's here right now mean yeah this is where you know bbby and Zi and everybody is it's here right now it's called habah only because Vis you who are in this world it's what's coming up but it's not a future world it actually is a present reality of Hab that is called the which is also termed and it could also be called ghen Elon at least the upper ganen there may be a lower ganen which is even physical but the upper g g which sometimes uses for the re but but we we refer to it to to to is that one which one what didn't if you already bringing in it says there are four no no um okay it yeah that's interesting it doesn't doesn't really corate but but but would actually be uhria because Aus is only God habria which is the second highest is the world of malim so would correspond to Bria now yamos mashia is very much something that's going to happen in this world at some point we hope many say before the year 6000 although the rambam does not even bring that as a definitive Rule and that is they'll be a descendant of malus bit who will rebuild the B mikdash who will inther all of the Exiles of am Israel who did not yet come who will bring in an era of world peace and Shalom a beautiful world where we can serve Hashem without distraction but Yos mashia is this world and in point of fact the ram says even when mashia comes life will actually go on in a normal way although in a much more beautiful way I mean having world's peace is a is a wonderful wonderful thing but you'll still have to have a job you're going have to wait for the bus and the buses will be more crowded um uh people will die people will still die uh they'll have long lives and they'll die mashia will die mashiach will die and be replaced with son of mashiah meaning it'll establish a hereditary succession as was the case with d so on one hand it's a wonderful wonderful work but the ramban makes the point at least it will not be a supernatural miraculous existence it'll be a world of goodness and a world of cadu I mean that itself is a great great miracle but it's not going to be Supernatural you'll have the parosa issues you know all the different different issues that people people face now at some point in the now one second now when people die after msia comes where do they go they go toah soah continues to exist even mashia because is where you ultimately go now at some point in y it might be a year after mashia comes it might be 10 years it might be a thousand years it might be a million years meaning the Messianic era can go on forever there's no 6,000 year limit on mashia per se there will be resurrection of the dead and what resurrection of the Dead is it essential brings into so there's no longer a dichotomy between physical existence and spiritual existence but essentially it is the completion of the 360° Circle that began with the ofam and in ganeden we're now back where we start you know way it's a little disheartening meaning the whole process is to get us back where we were 5,784 years ago back to the beginning which will be Eternal so which means Haba as ceases to exist with because is the union the fusion ofah and that is eternal that is eternal now the exact nature physicality post is a question obviously it's not going to be gross physicality but there will never be death again there will never be illness again and the like now when use a phrase the aid is a very ambiguous phrase and it may not have the same meaning in every passage sometimes the aid La Means sometimes it means yos mashia sometimes it means it's a vague phrase does not have a fixed token which means every single statement I don't have a concordance in front of me to tell you every single place where Lao is used but every single passage you need to examine what is the reference because the three are once again can mean any one of those three now it's very clear says the mar that in when it discusses it is referring to because that's the whole discussion that the Mace will be revived and be wearing shatas so clearly there does not mean mashia it means so based on this very logical interpretation of the word le the moral says the following that which the rambam says the Torah will never change only refers to the Messianic era prior to Resurrection of the Dead once there is resurrection of the Dead that is called kadash that is a new creation literally go that's going beyond the laws of nature at that point we can have Aus will the Torah change at that point meaning it's not a contradiction the IM IM immutability of the Torah is a reference to even when mashia comes but is really within and that is what the moral calls andash the rules might be different so therefore the in the gor is the world of the world of Resurrection the rambam's is the world of mssiah prior to to Resurrection now as I say we have no idea how long Resurrection now when willia and I have I have a question also there lot lot I mean a lot of things I mean besides the issue of uh if you were reincarnated like the mam say you know uh you are five different people which person comes back okay I mean those are difficult questions but my my my well well I mean the simplest answer is that your soul gets fragmented and you come back as as five F you know even though you may not know them but your soulmate is out there you know the worm just keeps growing right right right right but I have I have I have the following question when happens some people will happen to be alive when happen let's assume I'll make this make up a time let's assume happens tomorrow so all of these people who are dead come back but what happens to us uh do we kind of automatically live forever from now on or do we taka have to die even for a second and then come back like what will the process be and about mitzvos you also have a difficulty because if you're telling me that after the Mitzvah don't apply or might not apply that's an opinion so what does that mean so my great-grandfather comes back he doesn't have to wear filling but I didn't die so I have to wear to fill in it's like we're in the house and one person keeps kosher one person can have a cheeseburger like how does it work when you're talking about the the unless you're going to say once it's the then everybody in that world know it's a new a new set of rules apply so there's some questions here um my well I mean anything I say is more or less a guess my guess is that anybody who is alive at the time of would have to die and maybe they'll die a second before and then be resurrected meaning you can't escape death uh is Liberation from death but you can't have a situation where you don't die so I think that hasem will have toes that everybody will have to undergo a death and then experience only a few peoplei I mean there were a few people in in our history who did not die but that is rare that's not going to be thought there was a between the rambam and the ramb rambam says we the physical reality of T at some point is going to change and we're just going to be pure and the ran was the one who said it would be first you you actually are correct I didn't want to get into into all of that but but you actually the ram my has a very very unusual view of which is almost never taught it's amazing it's the r it's never taught that is the rambam says is not eternity the only eternity is the spiritual world of you get revived and then you'll die again uh meaning it's a it's a Way Station meaning it is not the finality of things uh that is the rambam's opinion exactly correct uh it is ramb that views as the end station of Eternity and all of theal follow the ramban's opinion and if there's anything if there's a mainstream view here the ramban is the mainstream view but but you are you are actually correct this actually goes back to the fact that the rambam it's well known the rambam disparaged the body the rambam did not regard the physic physical functioning of the body even though he was a doctor as of transcendental spiritual significance so the rambam could not Envision why there would be any ultimate purpose in the physical body enduring forever which is why those who accuse the ramam of not believing in physical Resurrection were not so wrong actually he does believe in it but he seems to relegate it to a much of a lesser it'll it'll happen but then it'll get undone uh so yeah you do have a good point but but I was presenting it based on the Run bound's position yeah two question what set of rules will we have in the new so this we don't know in others we just don't know it just means that God may decide uh to to that we should live on a higher spiritual plane in fact uh let me just mention as uh digression there was a very very very controversial cabalistic idea of called the doctrine of shos let me just mention what the doctrine of shos is the idea that the World exists for 6,000 years and then there's a thousand years of redemption but then the world is destroyed and recreated so the idea is that each cycle the letters of the Torah remain the same but they will be reconfigured to higher spiritual ideas because the letters can be broken up into different words so the yeah everybody dies yeah now yeah is anybody sh for them well I'm not sure what you mean because uh not not everybody dies the same minute I mean uh you know they'll always you know our deaths are staggered by the way you know this reminds me of something again appropo of nothing but it's a very powerful idea you know raban Vasan the great great go and sadic who died in in the Holocaust uh had one surviving son who came to to America this Wasim who was a great great man a godish and a great sad actually actually even taught in for a while you know a long long time ago uh and uh he and his riton did not have any children did not have any children and uh because of this she allowed him to go everywhere to travel to here and there and there to be maret's Torah and when he said how can I leave you he said if Hashem didn't give us children this is the reason that you should be marbit Torah when he died she was very ill and she said she has no desire to live without him but such a man deserves someone to sit shiver for him so she sat Shiva for him I I believe I don't want to say for sure she died the day after Shiva she she literally willed herself to stay alive to honor him that's a that's a an amazing thing yeah what what will the role of mashia so so here's the thing first of all keep in mind that the rambam when he discusses mhia doesn't even mention such a thing as mhia Ben yose the gar mentions mashia Ben y twice in all of Shas in the Z it's a very very big deal but the apparent idea is mashia Ben yose plays a role in the wars of and MOG before mashia in terms of vanquishing some of the enemies of the of the Jews and therefore he paves the way to mashia B it is mhma from the Von's writings that mashia Ben Yos can also be a movement and not just a person and the gr suggests that the building up of erel is the Fulfillment of mashia Ben yose Paving the way in fact so instead of people saying will come to ER Isel after mashia comes the says coming to erel and participating in even the physical B is a mashia Ben y activity that will uh pave the way for mashia Ben Do It um this is again someone I called The Grow was a supporter well he was before Zion but he was a he would have been a supporter of the Zionist Enterprise that may be a little a little too much uh because the grow was talking about it in the context of a religious environment but you as you know the talum of the Von did make alah and they participated in the physical ban the physical ban of many in like the first settlements or the first neighborhoods outside of the old city walls whether it's Mayar Shiva y Moshe you know those early neighborhoods uh so Moses mon financed them he pay he gave the money but a lot of the physical B uh was uh to they put the pipes down and because they felt that every aspect of ban was holy and it should be done by people who were Believers in Torah and mitzvos they thought that would affect the Holiness of the buildings of the shs and everything else so uh in that way the vnon was um you know not that he supported Zionism and all of its manifestations but he was very very active in terms of binyan aritz he himself as you know left vilna to go to arel in fact we have the letter that he wrote to his family hear tagra some sitters have it at the end which is saying goodbye to his family somewhat mysteriously though he showed up he came back to Villa around 6 months later and you know it's hard to ask a Von question like why are you back and people people couldn't really ask him so much and he never really spoke about it and to this day there's a lot of mystery as to why the vagon did not make the trip the TM had a cabalistic m that the vagon was a gilgal a Reincarnation of Moshe rabenu and just as Moser raenu could not come to erel he's trying a second time to come he said says nope can't do it this time uh this time either uh but there's a professor at Hebrew University uh Ari morger Professor Morgan Stern you know again he develops a very very interesting theory he he shows that if you if you look historically at the vagones itinerary he stopped off in Amsterdam on the way to erisel and then he canceled his trip now the problem is if you look at a map Amsterdam would not be the it's kind of not in the right direction like why did he stop off in Amsterdam so the theory that uh Professor morger develops is that a person who had lived in Amsterdam who was just sniff dur in AR the short time before was the ram MOS L who had lived in Amsterdam got in big trouble in Amsterdam because he was teaching cabala in a very radical way and this was shortly after shab Etc after Spinosa in Amsterdam so they put him in and they ordered him not to they didn't put him in but they ordered him not to teach cabala and as a result he went to ER Israel and he died a short time with a very young man of 40 or so but it was said that he left many cabalistic writings in Amsterdam that talked about the Gula and the bringing of mashiah so the gra was a great admirer of the ram that the gr once said if the r would still be alive the gr would walk from Villa to Amsterdam to learn Torah from the ram see it's interesting the ram today is a mainstream figure like everybody know Ram the ram in his life was very controversial very controversial and there were a lot of people that said aarish you can't learn from him fact you see Hashem has a sense of humor He was ordered he wrote many Works in cabala He was ordered by the Bas in an D that he either burn them or he cannot teach them as a result he had to find something else to write about so he wrote the he wrote the he wrote the other words the only reason we have these books that are the most widely studied is because he was not allowed to teach cabala what's interesting is he still gets the last laugh because people don't realize that he managed to sneak in cabala in all of those for even uh is actually cabalistic work but the Ram's genius and it's really take took genius is he was one of the very few people in history who could express cabalistic ideas in non- cabalistic language he didn't use the technical vocabularies of spos and all of that in his other books he does he writes straight it's all book in fact I've seen M shashar with commentaries that try to show the cabalistic framework behind the ram so the theory Morganstern has is which makes a lot of sense is the wanted to come to ER Israel to bring mashia and he detoured to Hamsterdam to access theim of the ram that would help him bring mashia either he didn't find thein we're not sure at this point or he then determined the generation was not yet ready for mashia so it was not time for him to come so be it as it may uh he did come back to VNA he never made another attempt to that for that trip but his tum many of his tum did go many of the T went and in fact um the T ha are the foundation of what is called the right the pre Zionist population of is called the old yes and they are primarily uh the disciples the Tom of the Von and it is still said that the official I mean course so many other people have come the official minhagim of ashim and are the minhagim of the vadon official meaning uh you know many many exceptions but that's it now it's interesting that up north if you talk about satat and Galil uh there uh that was the tum of the bov so up North the Shish of the asilos SPID were always there SPID were you know numerous they were the ones I mean uh 200 years ago there were almost no ashkenazim here at all or maybe 250 300 years ago so spum were around but in terms of ashkenazim the nucleus ofm in are the and the nuclear of the ash in the gal with the B and of course in the course of time know groups migrated and intermingled and the like this explains again forgive me for digressing this explains an interesting anomaly everyone knows that the Min of ashaz and around is that is recited every dayim every day now you know in if you remember uh you know your prior life uh in in in do every day but only on the mus of yam and already in the time of the rad this was a very problematical custom what is the logic of this uh the Mitzvah of Kohan blessing the people is not at all defined in terms of shabas or Y it's a Mitzvah every day so what basis would ashkanam have not to recite Basim every single day it's a big problem so the Rama in the 1500s kind of made up a reason as a partial defense and he said well beras coim requires a it requires that the Coen have joy in his heart because only a joyous person can convey a and in we don't have joy except on even on shabas you know we're still we have and therefore we only when there's who said that the now this is a very difficult reason because it's too subjective I mean some people are grouchy even Unum and some people are happy even during the week I mean you're making the Mitzvah depend on whether you're grouchy or whether you're so because of this the vagon himself ashkanazi in Lithuania said this is totally wrong we're goingon to do every day we're gonna do every day now the VNA gone remember was not the Raba vilna it's very important to know this the vag had no official position in the kahila of vilna and the minhagim of the kahila VNA which was a very old kahila I mean VNA existed many hundreds of years before the vilna gone the Min hugan m vilna were not the and hug him of the vilna G but he was given permission from the kahila of vilna to have his own little steo minion this meet them this is called the clay so if you ever looked at the pictures pre Holocaust uh there was a big big Courtyard in vilna and there was the big sh of vilna and then there were a lot of smaller buildings and one of the smaller buildings was called the CL the vags show it was small building in the big Courtyard of vilna it was there until the Holocaust it was destroyed in World War II it actually was uh I'm not again I I don't know if what if they've built it or reconstructed it I'm not sure I haven't been there uh but until the Holocaust you actually could identify the CLA of the VNA gun but again in the main sh of VNA they followed regular ashkenazic Min hug him in the CLA remember he needed permission s the villone needed to apply I mean I mean they gave it to him but he had to apply for permission to open his own Minion to be able to keep his minhagim so one of the minhagim he wanted to do was he wanted to introduce beas kohanim every single day because he felt that the Rama's Min reason for the minog was not correct but it's recorded that every time he wanted to do it a fire broke out in the CL and eventually he saw this as a sign from Heaven that he was not supposed to change the Min either because of the covet of the Rama or do not deserving of birkas at least as are not deserving of birkas him so the same way he never made it toel he was never able to introduce ding every day but when his him came to since the majority were who wereing everything day they could get away with introducing it so the reason every day in is they were following theck of the gr under circumstances where they could get away with it now because of the spum now the Galil is very very strange now today of course everybody does it whatever they want I mean uh you know but but technically the Min of the Galil which andaria was very strange they only shabis MF now that's very strange because there is literally no analog to that the Min of was every day and the in was M of Y where do you see mus of shabas but they say it was like this the didn't follow the so they only wanted a but because they were so small Vis theim theim insisted they every day so they came up with this uneasy compromise of ding on on chabas so that was the basis basis of that um I'm sorry yeah yeah that that's a very beautiful point a person always has to know that your Deeds are Eternal you know um RAB used to tell the story that when he was young he met the and the was towards the end of his life and the asked are you a Coen and R said no he says then he asked him is your father aen he said well no he says is your grandfather aen so ra was worried that maybe the is has dementia or something says well you know I'm a Coen because my father is a Coen and his grandfather was a Coen okay you know why because thousands of years ago when mosha Renu said after theel who will stand up for Hashem shavid Ley my great great great great grandparents answered the call and that affects who I am today and your great grand prents didn't answer the call so he says Hashem is calling us in every generation be sure you answer the call because your response does not only dictate you it dictates the future of all of your Generations this is what sh used to recount this very much okay I have to run man we all have a good good week and be well