Was he crazy? Or just JEWISH?

This is my quest to follow that star. >> No matter how hopeless, no matter how far. You guys understand this? All right, let me explain to you. Donote is a novel by Miguel de Cervantes. Miguel de Cvantes was the Spanish Shakespeare. He wrote the first novel in what we would consider modern Spanish. And it is a story of a hero named Don. Don means like Mr. Kiote. Don Kiote is a madman. Or is he? He thinks he's a knight who's battling dragons, but really he is chasing windmills. He has a squire named Sancho Pansa, who's this weird guy who decides to hang around and tag along with him and enable his fantasy. He's trying to rescue this princess Dulana who's actually a lady of illreute but he doesn't understand that or refuses to accept that he's this comical farcical character who is noble in his idealism but sort of tragic in how deluded he is. Okay, that's Don Kiote. Now there's a theory basically I got to tell you something. When Msiah comes, we'll find out how much of Spanish culture was driven by cryptojews. But there are a lot of important figures of Spanish culture who were probably Jewish. Basically, after 1492, when Columbus sailed the ocean blue, which was a Spanish expulsion, a lot of Jews went into hiding. So the theory is that Cvantes was a cryptojew or the descendant of cryptojews. Don kiote in medieval Spanish would be pronounced donish kishote. What is kishote? Well, it mean it has a double meaning actually in Aramaic means truth, the truth teller. Also though it's K is the prefix in Hebrew which means like or as means a fool. So don the master who is like a fool. He acts like a madman. But is he crazy or is the world crazy? My whole understanding of Jewishness is I understand Jewishness as a type of neurode divergence that begins with says that's what the prophet says Abraham was one what does it mean he was one that he was a party of one the entire world saw life in one way he on his own had a different worldview he was the literal iconoclast meaning image breaker breaking the idols of his father and he was called a h i can mean the Hebrew but that's just a transliteration actually literally i means who comes from the other side what does that mean from the other side okay so you could say geographically he crossed over the Euphrates to come to the holy land but also what it means is the other side the entire world was on one side of the issues and he was on the other side all by himself self. So Araim Abraham was the original neurode divergent. The entire world saw life one way. He saw it differently. That began Jewishness. Jewishness is basically seeing reality in a way that is misunderstood by the masses. People don't understand and they assign nefarious motives because of what they failed to understand. And there's literally no way to debate your way out of it because it's like an autistic kid trying to debate a narcissistic parent. You can have all the talking points. You're talking two different languages, two different reference points of reality. So, Don Kiote, Don Kote, is the archetypical Jewish figure who's in a world that feels irreconcilably broken. And yet he insanely insists on the messianic hope nay expectation that the world will become perfect and that he's ready to fight a fool's fight to bring about that perfection. Tilting at windmills that expression that idiom derives from don kiote. He is the one who's perceived by the world as a madman because he believes that we can win and that we can bring about perfection. And he's misunderstood, he's laughed at, he's scoffed at, he's scorned, maybe even he's abused. But who is crazy? The world or Donote? Okay. So then they made this Broadway play called Man of Lancha. And everyone involved in Man of Lancha was Jewish. Okay. So, Cervantes was probably a cryptoJ, possibly was. The man of Lancha Broadway adaptation was written by Jews. So, it's a very Jewish Doniote is an archetypically Jewish figure to dream the impossible dream to fight the unbeatable foe. To bear with unbearable sorrow. You, that is such a Jewish line. To bear with unbearable sorrow. It's unbearable. You can't bear it. And yet you bear. And yet you bear with it. To bear with unbearable sorrow. To run where the brave dare not go. Okay. They dare not go there. You fakert. You run there to write the unrightable wrong. That's the power of tshoua of true repentance. That is that sins become merits. No, I'm not antinomian. This is not zavi candis. I'm not talking about right. I'm not talking about sins become merits. I'm talking about that when you repent and when you return to God, your lowest moment of moral failure can propel you to a greater level of sensitivity. When you renounce your old ways, your old ways, ironically, propel you to a new level of holiness you would not be able to reach had you not fallen in the past. Not that we purposely fall, God forbid, but after the fact, it becomes a springboard to higher levels of holiness. That's why the Talmud, yes, the Talmud says, "In the place where true penitants stand, even the completely righteous cannot stand." Completely righteous are those without sin. The penitants have sin and they come back and they reclaim the darkness of their of their failures and they turn that into the motivation to become even closer to Hashem. To write the unrightable wrong, to be better far than you are. How can you be better than you are? Hold on a second. No, that's not right. I'm looking in Genius. You know, Genius should have stayed with hip-hop lyrics. This is not that's not genius. Started off with hip-hop lyrics and then they overplayed their hand and they started getting into stuff Broadway lyrics. They just don't they don't belong there. By the way, the song's called The Quest. Where's the lyrics here? It's Yeah. Yeah, I got it. I got it. To love pure and chased from afar. That's what it is. To dream the impossible dream. To fight the unbeatable foe. To bear with unbearable sorrow. To run where the brave dare not go. To write the unrightable wrong. That's to love pure and chasteed from afar. That's what it is. That's what that line is. To love pure and chased from afar. That's real. That's ruts of to try when your arms are too weary to reach the unreachable star. You hear that? To reach the unreachable star. It's unreachable and yet you reach it. How could you reach it if it's unreachable? How could it be unreachable if you reach it? This is called paradox. Paradox. That's what makes it so Jewish. This is my quest. Now you're gonna say, Tab, why are you singing? You clearly can't sing. You can't even reach that high note. And it's not even such a high note. I sing to express my my soul. I don't sing to perform. I don't do any of this to perform. No. That's why the people who like me like me because I'm not performative. People who want polished rabbis, there's plenty of polished rabbis. Okay. This is my quest to follow that star. No matter how hopeless, no matter how far. I don't know how to do the rest. Okay, I'm going to rehearse. Going to go back to the studio and rehearse.