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Yedid Nefesh | Dr. Aaron Adler
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Auto-generated transcript. Not time-synced to the video.
his rendition of did
nees not the nigan that we sing in SCH
or sometimes atash but that doesn't make
a bit of a difference a very very
inspiring Melody um that abam freed said
to Y
neesh um I want to thank my wife maram
for suggesting that we do y did nees we
were doing various others mirot she said
what about you did nees so I said okay
you didn't
neish that's it so this poem which is
four four
stanas with the acostic
of
and so obviously it's a type of OD OD to
aadh and basically a of asking Kosh to
help himself the author and Amel get
closer to him which ultimately will be
fully realized in the days
ofia now it's not an accident that we
sing this song chabat some sing it also
for
sudit so you know each will do it
according to their but many many butet
will kick off Kabal chabat with the
singing of Y did nees and U clearly
seeing already in some of the previous
of Shabbat the theme of of
of Shabbat there's something about
Shabbat that smacks of the spirit of
ofia certainly
in using phrases lifted straight out
of in the later frim where he deals with
with consolation and G there's no
question that
The End Of Days theme is embedded into
the idea of Shabbat and we expand upon
that we'll
do so here too this is quite appropriate
for a pre- Shabbat song getting us into
the atmosphere and environment of what
the uniqueness of Shabbat was all about
I remember the r wrote many times about
what he remembers in kovich in that town
where his father was the RV and people
would walk around during the week when
Shaggy clothing they were very very poor
and all that we came to shabas I mean
everybody just looked different and they
just left the weekday behind them and
that's why it was so difficult to exit
Shabbat and that's why they just kept it
rolling as long as it was halachically
conceivable because they just did not
want to go back into that world we even
mentioned it when we did K where
Caren talks about the fact that we're
going back into the weekday that
nourishes from Shabbat because
something's got to remain from Shabbat
just to go back to that weekday it was
so dreary it was so um sadden would
sadden everyone and so on so let's look
at this did nees if you just take a peek
at the
sources um something very strange here
you imagine I'm bringing mot there's not
one ramom here
that I'm not bringing one R in a source
page there's one gamar and that's Source
number two and on the second page Source
number six on top there's a Zohar
everything else is a in tanak many from
orim and some come from the Sid one or
two come from the Sid but um so
basically what we have here is a type of
cut and paste job where the author
moment we'll speak about the author took
phrases out of Tanakh and put them
together and made a song so it's a very
very very artistic uh put together of
this yid nees the author is RAB
Alazar sometimes spelled with a K not a
c 16th century means something most
probably to all of us that's the period
of RAB ysf Caro inat rakov bosha
the great cabalist of the 16th century
ofat a is Nara the author of The kibon
and so on we have a street after is
naara the Angel's bakery that I think
closed down used to be there it's the
street is still there the um RAB Alazar
asari wrote a halak book called nothing
to do with politics nothing at all with
modern day politics
was a book of divided into the mitv that
are performed by the human body and he
divides all the mitzvot by eyes nose
ears hands fingers legs and stomach
don't ask he just takes the human
anatomy and he shows how uh the entire
body parts are are are there and we're
given either mitzvot or restrictions aot
and and there's some connection between
the
613 and the 613 parts of the body that
we say in for the r 248 Limbs and
365 which we don't know what they are
but there's some Association of tag with
the number of mitzvot and this RAB
elazar asari draws that Association in a
book called SE in that book he has an
append
where he wrote a bunch of poems and the
most famous of his poems
is now we actually found his handwriting
that is to say his original so we now in
spite of the fact that are some and
some that's the translation for benches
right so benches is not English I know
that people grew up with the word
benches right B mitz for benches and
benches benches where you sit on the
benches right right or some Bull players
are on the bench you know they're
they're not starting players but the
benches are and you have and we even
grew up with a very very famous
song The is wrong and we'll see I hate
to ruin the song but we will see from
having the very very
book of
RAB Abraham elazar Asar so now we know
the exact and it's been printed properly
in the
Reel um in some other sidim where the
the authors of the or the the organizers
of the S the editors of the S took great
pains to put the right into Focus so we
have here is actually the correct but
I'll point out the two major differences
from this and what might be construed as
the
popular the easy part here
is right we ask our who send shows
compassion we're familiar with that from
our if you you say it three times a
day you
say because you know that's that's why
that's where we are you know that's why
uh if if if a Jew says sh the other guy
says sh you
know so so we have it's not there
in but it's there
in everybody's familiar
with that doesn't need explanation what
is you did
nees what does it mean you did
nees it says something about a soul
soulmate that's very good translation
mean somebody who's not just a friend
but somebody who it's to use the
biblical
expression which says about yob
and just bound together bound together
in theory in theory unfortunately it
doesn't always happen but that's what
marriage is all about but in theory how
do I know that because where it
says it's also talking about that the
physical should achieve the status of a
so there's a spiritual ual Union going
on in marriage that's what should happen
unfortunately I say it doesn't always
happen and sometimes marriages are
doomed to failure as we know
but is the type
of so before I even proceed I'm just
gonna interject just a a small Sideshow
and that was in January 1976 when our
great re ofic DV uh was a guest speaker
at a dinner of my alada from par yes T
Comm because the
benefactor Joseph
gr donated at that time million dollars
to build a new building and they brought
he made a dinner in his own honor Mr
gross you know you make a give a million
dolls you can make a dinner in your H I
don't care and he brought out all the
raon who he gave a lot of money to Ra
was there ra kovich from Mir was there
and ra Cutler was there from from
Lakewood I mean it was an Allstar
of of great rub on him and everybody got
there two minutes to get up and say nice
things about Mr Gru the r was the
feature speaker he spoke 20 minutes that
was that was long for that particular
event and what was interesting was
without going into all the details the
RV and Mr Gru had a Fallout on a
question of a major donation of Mr Gru y
University to build the gru Center here
in Yim and there was a little attachment
to it that the rub would come for a year
give Shum and the rub didn't do it he
had various personal reasons why he
didn't do it Bruce was good and angry
and and in this fit of anger he invites
the r to be the guest speaker at the
dinner so I'm just telling you kind of
mench Gru was and my wife and I were in
the car we picked up the r from the GUI
airport and the r sat there silently
open his mouth you can see there was
tension there the minute he walked into
the Hall he was buddy buddy with uh Mr
Gru and when he got up to speak he cut
he he literally um broke the ice by
saying the following in Biblical Hebrew
there are two words that Express
friendship one is Reya
which that's and in the and the other is
did so why do you need two words said
because Reya means you have a friendship
with him today but tomorrow maybe he'll
stab you with the back
yet yesterday he was your friend today
he stabbed you in the back you did means
that even if you don't see eye to eye
you still remain friends and Joseph Gru
and myself are y that's how he began the
speech then he went on but uh that that
really softened the whole situation
relieved the atmosphere it was a very
very tense situation and uh so this and
I have a proof from the pasuk that I'm
going to site here that the r was right
he was 100% right look at source number
one it says
from
says is saying I left my house that is
mdash I've
left this is a prediction of theban and
the galut it's a prediction that I as if
it's in the past tense that was saying I
left my house I left my my my my my land
at
and I gave my soulmate as Rifka
translated in the palm of my enemy so
how is Amel described as he
did as
it's this is what it means and this the
author rabari begins with this pasuk so
first of all you see that the r is
correct that here is good and angry at
is good and angry willing to destroy the
mikdash have the mikash destroyed have
Isel thrown out of Isel into the hands
of the enemy into the palm of the enemy
and yet still referred to
as so is the opening number
theel God has uh
and he's actually flipping it to a
certain degree because he's referring
also to because it's a two-sided
Arrangement is the object of the but the
subject of the is
clearly attract pull and attract your
servant again your servant is singular
it's the author but he's talking about
CLA Israel in Collective Collective
whole to your
will and here we're looking at source
number two Source number two going back
to the word you
did
here the bottom of the page and top of
the page of explains the word who are
the so it says
byid theid will come the friend let's
the friend will come Ben the son of the
friend and the will
build to his his
friend in the section
of and the friends will be atoned
forgiven y so who is this what is a
strange type of
uh saying of some sort so explain what
this
means the first as it says
who is the Ben did that's Abraham we
areah that's
Abraham and and the will build what will
he build he will build mdash as it
says For
Whom the building built for
Inon in the section of of which is as it
says obviously would be
forgiven it
says just elabor Ates on the word you
did and here the author picks up on
this Source number three
from we're
asking we want to be pulled we we want
to be attracted and we're going to run
we're going to run towards you and this
Yar naruta spills into the second line
of the poem root so even though it's the
next line of the poem but it goes
together so
it's from
this like a reindeer
sprinting we will bow down opposite Your
Glory so in Source number four you can
see that this is taken out
of me
the running
towards sprinting like a reindeer has
its roots into
Hill your your your friendship your dute
your friendship as a sweet
as the sweetest of the sweet sounds like
SCH the sweet of the sweet M Mish Mish
very good very good so so now I have an
advertisement to make because this
coming Shabbat is the 18th of Tate it's
the 100th birthday
of and Y truly will be giving a Kal
concert at all at 8 o'clock on shabas
you're all cordially invited
okay there m yeah the um so he used to
say the Swedish
sweet means every flavor where's what
does that mean so look at source number
five on the bottom of the page
from speaking about Tor the bottom of
the page Source
five the t is as valuable as as
attractive to me as desirous to me as
gold and the richest of
pearls as sweet as honey
so the question is what does that mean
so I opened up the of on him and he
says I don't know what this
means but he rattles off three or four
different parim who have different
explanations where the bottom line means
very sweet that's what it means so one
of it had to do with after um uh take
sing flour and uh thinning it out the
top level of the flower apparently has
some sweetness particular sweetness to
it whatever that was one explanation the
other explanation it comes from the bee
honey and another explanation it's a
fruit whatever it is whatever it is suf
right
so nectar that's how they translate it
in English nectar right so whatever it
is it's the sweetest of the sweet and
and that's what he want means sweet
that's what it means the word
means sweet that's that's for sure
and so sweet and so attractive because
you you're attracted to Sweet
Things it is just glorious the shine of
the
world I am love sick towards you okay
the love sick is going to be easy you
look at the second page Source number
seven
that comes
from
theim is sweet apples which if I'm not
mistaken many of the parim understand
this to be a net Rogue to be an net
Rogue and just
parenthetically how did Adam have
a an apple in
the where did the apples grow in the so
there are three different M four
different M what was the fruit
so the six paric it tells us it could be
um grapes it could be figs it could be
wheat don't ask me how wheat could be a
fruit but there's a medish that says it
was an Rogue that was an Rogue and in
the
translation of the medish in the um in
the Latin it became it was of of
this tap the became the tap and and and
it became the Apple so somehow there's
an evolution of the midrashic idea that
the the fruit inat was an apple was an
was an at Ro and evolves into an apple
through Christian sources so all the
Christian all the art of Adam and with
an apple it's all Christian art it's
it's not it's not an apple it's not
European and American Apple but it's
it's an ET Rog so here sh apparently is
the adog and the Ashish ashishot some
translated as raisins as dried um dried
grapes but whatever it is it's again
it's sweet
and so the phrase is used by the
author but what does it
mean so again on the second page on Top
This is cabalistic and what we have here
is a translation from the
Aramaic in the Z
the time
that so again calistic use all kinds of
words phrases to describe certain levels
or phenomenon about aadh which most of
it we don't understand these are words
Noah which in this case means some type
of a sweetness
and adorns himself like putting on a
Talis with
this whatever this sweetness
[Music]
is there became a shine a spiritual glow
let's call it a glow that went out to
the whole world so this is a known
cabalistic idea of
which is adopting
the world has been adorned with the
shine and that takes place at
har and it's interesting that the rambam
using in the 10th chapter
of talks about what it means to be
Lovick and you have to realize the
rambam was not an emotional guy he was a
lfu I mean he was as intellectual as you
can get and um he translates this love
as
intellect proportional to the will be
the love and he believes that the
Mitzvah is not to throw kisses at a or
at the mza OR at the or embrace the Cel
none of that stuff the r believes he
supposed to be cognitively thinking
about connecting to that's how he
translates love sick and that's why he
believes that there are these MIT that
are not time bound because they're 247
the Mitzvah of to know and and having a
for is Round the Clock and therefore
there
are they're always always in effect but
if he's using the
word sick love sick so we're not talking
about an illness of decay of tissue
which causes the breakdown of the of the
organism that's called getting sick in
normal
language nevertheless we're looking for
a remedy how do I where's the remedy I'm
love sick I so how do I get close to how
does it work
where's that from that's easy who
said said it when his sister Miriam had
leprosy at Sarat at the end
of it's the and the even tells us that
um you know when you talk
to you don't have to spend a long time
doing it you can't get a shorter than m
as it
says you know some people think if they
don't stand 20
minutes they didn't you know 20 minutes
I think I could have D twice in a Min
it's story of Shapiro was the chief
Rabbi of Israel and R America AR so at
the hpid somebody said the following
story that um the guys in the America
Med Med they were very embarrassed that
you know today young they lot of the
slav everything and they were finishing
shes way after the rashash rash was
finishing and they were still daving so
they felt a little embarrassed with this
whole thing so somebody approached the
rashash Shiva and asked them maybe when
you get to the end of just wait five
minutes before you back
up so rash said I already waited five
minutes that was said at the
H so you don't have to have a long you
know drawn out you know if something is
on your mind and you have to get in a
word to you can get it in in a quarter
of a sentence that's
all and so here the author is using
this to ask to help me
repair
the not that it's bad but I want
something I want to do something with
this what do I do with
this I want to see that shine that
emanates from the no from your sweetness
please help
me I will be strengthened and cured from
this
this because why
because I will then be your maid your
servant forever I want to be your
servant forever what's the other no that
most of us
know now you can figure out how that
mistake occurred The Interchange of a
pay and a me sometimes in the writing
you can make mistakes I mean the classic
mistake is seen a and adalid in
manuscripts many times when they write
let's say Rashi script A and adalid look
very much alike you can't make these
mistakes these and and you have to be
aware of it and when you have different
manuscripts to compare then you can make
a judgment which is right and which is
wrong it's not that there were two
versions out there that were authentic
one is right and one is wrong and the is
wrong except that I want to give an
explanation to the wrong version because
Sim in does not mean joy and gity I'm so
happy that's not what it means when the
Tor
says it
means linking r with a that's what it
means being in close proximity with the
presence of a on this world that's
called and on there's a mitvah to put
yourself into that situation and how do
we call that
mitah to go up
to how many times a
year that you must do it and being in
close proximity with
a is such a soothing soothing type of a
sensation that it does not tolerate
mourning aut being in mour and that is
the root of the
that
abolishes so if somebody is sitting
shiva right before yam and it can even
mean an hour before yam and comes yam
that's the end of the Shiva you don't
continue afterwards as you know so
that's true for and for there's a
there's a dispute in the
but is that it
has also to abolish the a that we know
and if a person completed the sh but is
now in the in the 30 days so the also
then abolishes and there's no continuity
continuation afterwards the those are
learning so just did a few weeks ago the
per
ofin where there various of Co and me of
King and Co so the
co did not mourn even for his parents
the way others mourned so the Tora
says that doesn't even go to the levah
as if to say of his own parents and uh
there are some who say there's no
mourning at all and some say the K does
mourn but on a more limited level so
there's dispute on this why would you
say that K should not mourn his own
parents why so the r explained because
this special that is Yum the whole 247
the whole year it's reg it's a y so just
like we don't mourn on yam the doesn't
MN the whole year because the whole
because he is he's he's there before the
every day he's on duty inash and that in
itself takes away
the said it
even if he's standing in shadow of death
I won't fear the evil
why just that doesn't mean there won't
be evil that doesn't mean there won't be
it means you'll be able to make it
through is holding your
hand that is very very soothing so here
with regard to this is why it doesn't
tolerate e so means standing before and
indeed
could also work it could also work in
this context because it means that he
will always be in the state
of
the it
says that you didn't have of the Mitzvah
you did the Mitzvah but you didn't do
the MIT with the Sensation that was in
front of you how did try to correct
that kind of imperfection in mitzah
performance by saying
a to do such and such we would put a
right in front of us so that the Mitzvah
should be
performed doesn't mean you have to be
smiling or jumping no you know
was from BR who said
inah so
said this is heretical how you be all
time there a mitvah of mourning how you
be how can you mourn the so he switched
it around and he
said it's a great Sim to always be
involved in a Mitzvah no matter what the
Mitzvah is okay that's a l take on AIC
idea
of okay next St
[Music]
the word please got thrown
in okay vaik is a nickname of
AOS vaik well doesn't mean the old man
that's right see let's see what is the
word vati so we use the word vati
right right so we're most of us sitting
here have a card right isik
right we're where're all time is there
so so I take it let's say V in the work
me work Market means you're you're on
the job you have senority senority
you're on the job for a long time you're
experience and so on but in this case
vati actually means um the oldest that
is to say there's nobody older
Thanh predates the creation of the world
so everybody else is
after so anything before is the vaik so
who is the he's the oldest
around right should bestow his
compassion it
means was called ohave several times
over we are B
abrahamu it was out there I don't have
another one there were no more I don't
have another okay
so one second do you have yeah okay fine
set what is that so let's turn the page
to Source number
nine this phrase is lifted out of
laan who tells Yakov ainu when he
accuses him of stealing the gods you
know because uh you know Rael put the
gods under the saddle right and and and
and and Yakov says check my house you
know check my house I didn't take and
and he
says yeah yeah you can go you can go you
have my blessings he tells yob you can
go with the family
you you long you yearn for your your
family you've been out at a house 20
years 20 years he's out of the house but
by the way you you could have taken
everything else but what' you take my
gods for you know and that's when jakov
tells him he says you you talking about
you know you can so this phrase yearning
leate that comes out of Love's mouth so
the pan says
how much I yearn in that
sense so again Turn the Page to number
10 that reminds us of the second
paragraph
of what are we saying
in where what's the source of alave it's
not the sther it's not the sther
it is mus of rashash that's the source
so is alenu by the way and then it's
been cut and pasted and put at the end
of each DAV so when we
say the
10 before
the so the first of the 10
is and then comes
and then all their over there but the
beginning usually rattles it off rattles
it off but it's a very very important F
and it's talking about when
will in the future because one of the is
from that also got transferred over to
the in the last at the end
so this is
a everybody's gonna see your strength
everybody it's gonna be unquestioned no
competition
inia we telling K that you know there
won't be any idolatry no competition
there you're going to be excl
only to you will people bow we say this
in let's say it slowly today so we
should understand each line so the pan
lifts this out of context Anna where he
says the
other I'm looking forward to reach this
this
destination
of my
God for the
word means my desire My
lust do not put me on the side don't put
me on the side don't be don't don't
don't don't ignore me so this is where
the other version comes in
and and the nice song was composed
around it but this is the
original so basically he's saying I I
just want to bring this all the way up
to Yia I'm in the sixth Century things
are hard I'm sitting in
spat I know the other version
is heal reveal to me reveal to me now
there are some who's
suggesting that the
author believes that he is capable of
receiving the grace of God as a Novi to
be able to now let's put this in aaric
perspective rabuda Lei in his kusari
believed that any Jew as long as he's a
God-fearing Jew performs mitzvot doesn't
have to be top of the line in the
elitist group can theoretically become
AI if a sees fit to appoint you as a
prophet that's all the r categorically
disassociates himself from that and
believes that only the elite of the
elite intellectually and the perfect of
the perfect in terms of behavior can
become candidates of being a Novi
then has to close the deal by
applying making that connection that
spiritual connection to you through the
mode of Dreams through the mode of
Dreams the theim Lost Consciousness they
went into a coma of sorts and and they
had this Vision at the time that's how
NAA worked but if you didn't have the
necessary prerequisites of being
absolutely top of the grade top of the
class in in intellect and per perfect in
midot in character you didn't have a
chance you weren't even a candidate
correct so that's the problem when Rifka
comes to my shim she actually remembers
what I said and that is correct the
rambam Was preparing himself for the
eventuality of becoming a Novi now he
says clearly ramam says you can't do
anything about it if AOS doesn't come
through but you cannot expect to be AI
if you don't do everything humanly
possible to make the grade of being a
candidate and he proves this from the
student
of who in chapter 45 or 46 he it's
almost a a note of consolation to his
student says from my point of view you
graduated you were top I'm not at fault
that aosh didn't come through don't
blame me I have no control over that but
I did my job I prepared you to being a
na'vi and the ram derives from there
that you can even In This Very Age
prepare yourself for being a navi and
some claim that these
phrases that he is warming himself up
for that possibility of receiving
some
yeah that's no question about it the ran
believes that and he says that is the
shot of
is not sure that it's
Mr and this is shocking because the
says translate simply some of the have
the opinion that be prior too is going
to show up it's
just it's just some I mean that kind of
language suggest that there are quite a
few others who don't accept this
including the r the ram
says you but got news for you nobody
knows exactly what's gonna happen not
the greatest Zionist and not the
greatest anti-zionist nobody knows
exactly what's going to happen until it
happens that's what the and therefore he
says do not bet on one possibility says
don't bet on it you don't know what's
going to be don't predict don't bet you
don't know what's going to be and he
explains
the as the restoration of Prophecy and
he says that will be a Nai and there
will be other at the time so that's
correct Because he believes that inia
our connection possibilities when
potential will rise to some type of
Ideal State that's correct but here is
possible that this razar asari is moving
himself up the ranks to to arrive at
that and he says heal reveal to me again
revealed to me this is
revelation where does that phrase
come so turn the page Source number
11 and it ends
with now you see from here he had how
and it's interesting he's
a but he had
clearly
is
but as we know it and it's clear that
he's borrowing he's tapping into that
when he
says and he and his colleagues started a
type of Club I say a club in a in I want
to say it in a spiritual sense called
sukat David where he believed that sukat
Shalom I means notat Shalom where he
believed that what was absolutely
necessary was to bring about Harmony
amongst all of am Isel and if we don't
bring about Harmony of am Isel there
won't be mashia you want to know
something he's
right we're not there yet if you don't
believe me check out last night's news
we're not there yet unfortunately I say
with I Christ say this amen we're not
there yet we after all that we've gone
through we're just not there yet so he's
using this phrase out
of and I'll just say parenthetically
something very very important about that
ending so I said this is the
of how do we end it in the
[Music]
weekday guards us that's all there's no
no none of that is there however it's
been pointed out by great Scholars whove
dealt with language
of and I'll quote now
Professor a great great hisan the
university who points out that the
that we do for weekday was actually the
of of the Babylonian Jewish community in
the days
of a both on weekday as well as on
Shabbat
and was
the in for both Shabbat and week day and
what happened to the days of the gim we
made a compromise and we adopted the Bab
for weekday and the Isel for Shabbat and
yam and that makes a lot of sense
because in G we needed the
protection the weekday was harsh both
terms of safety economically we needed
that protection but on Shabbat and yam
our whole mindset changed and no matter
where we are we're in ER Israel in the
moments of gah of redemption
Shalom and that's why asazi Jews
allowed of yam because in mus of yam we
have a flashback to during mus of yam
and we play it
out let the go
up it only happens on in so we have here
should
illuminate his land with his glory and
we should all then Rejoice we'll see
where this comes from
M my love quickly
quickly the time has come or as we might
say long overdue
and you will desire us the way once upon
a time you used to what's this all about
flip the page
so first of all number 12 in perim where
he's talking about the
third and it says
the land will be illuminated with his
glory so you see he takes this from this
and
then comes from the same quoted earlier
from but you have a parallel
in
in so you have the same thing in in both
both places and he uses this and
then the time has come and then he
says and it will be sweetened the gifts
that we will offer you in y and in
when the way once upon a time it was as
if in the words of
like it once it
was and the same phrase
in that's another from
from will close the the breaches and
will
rebuild the way it once upon a time was
so the way the old days the way it once
a time was he uses
this you should illuminate the land with
your
glory we will all then we be able to
Rejoice
quickly the day has
come and you should desire us the way
once upon a time you used to one last
theme on
the you see that this particular poem is
a poem of of of U yearning yearning for
that ultimate closeness with translating
it into the state of redemption Isel
certainly appropriate to be sung on
Shabbat that has been infused with the
spirit
of in one of the writings that was
recently discovered with all the library
of the Torah rauk that we have today I
was told we only have less than half of
what he's written and in beta rauk not
far from here by foot they're still
working on unraveling things that RAF
cuk wrote and piece by piece they print
they go you know they publish new and
new and new books so something came out
about a decade ago
where RAF is speculating about the
possibility that in y mashia we actually
may not go back to the whole system of
animal
sacrifices now this is very very
problematic when you read ramban very
problematic Raman believes that going
back to everything and you don't think
it's uh Humane you don't you don't like
the way it looks it's because we haven't
had it for 1900 years but when it's a
day-to-day activity you get used to it
if we wouldn't have Brit Mila for a
thousand years and all of a sudden we
want to go back to Brit Mila there be
plenty of Jews saying this is
outrageous there's still yeah but not
that many I got no for you in the stat
statistics of this country of religious
and traditional commitment and
observance the um so about 20% Define
themselves as that could
be people who keep shabat put oning and
and so on so so on 20% that's twice as
much as American Jewelry where it's 10%
but here it's 20% but up to 60% 65%
tradition Define themselves as
traditional is what my kids call the
light the light they'll go to SCH Friday
night wife will light candles they'll
make Kish they'll watch TV afterwards a
lot of this far I saw this in Beva I saw
this my own eyes and and that b b b you
know it's what M they call M my it's
called traditional Jews it's a lot it's
a lot more it's a lot more than nothing
it's l more than nothing and I'm not I'm
becoming a b who said look at the cup
that's half full not half
empty but then up to about 80% won't e
why for traditional reasons the
grandfather the grandmother didn't need
P they'll have a say there and they say
closer to 90% it used to be 91% they say
it's a less now now will fast on yum
kipa secular Jews fast on yipa I
remember seeing a a TV news show before
an day before yum aruma where they
wanted to show two scenes of AR Yuma so
one they went to me and they showed
karus of the the chickens very mixed for
good television you know karus okay and
then they went to North Tel Aviv North
Tel Aviv what are you do with North Tel
Aviv that's the Bastion of secular life
they went to a bike store they
interviewed two high school kids getting
new equipment because you ride the bikes
on
because there's no traffic it's an open
highway so so they were interviewing him
you're getting this and then the
reporter asked the person and you
fasting
tomorrow of course kind stupid question
you know he's gonna fast riding the bike
and if he's not in sh it's our fault we
didn't do enough to bring that boy into
SCH believe me we say on that so and the
highest is Brit they said up to 96 %
make Brit Mila here in AR Isel which
means if somebody doesn't do a Brit he's
a realak I mean really not to do a
Brit and to so disconnect the first
things Russian Jews came in 1990 191 the
adults went to to to to MAV where they
had adults under anesthesia do Brit
because they wanted it because the
Soviets were against it they knew it was
right they knew was good it was good for
the Jews so we don't know what's going
to be in with regard to Corban note in
the third bet mikdash but rauk says it
could be that based on a medish there is
a medish it's found
in and says that in the third mdash
there's only GNA be one type of Corban
it's gonna be a Thanksgiving Corban
Corban to to will always be able to say
will always be have to say toada but
atonement forgiveness we won't need
because we're going to be good Jews so
there won't be in need for the corbano
it's not that they're off the books
they'll be on the books but nobody's
going bring anything that will
necessitate atonement karat okay and
rauk says this is what beginning of CH
is
saying will'll only bring a Corb which
is out of grain grain offerings that's
what we're going to bring in third bet
mikdash we're not going to bring animal
and he says that meat used to be the
bread which means the basic staple and
uh in the was not supposed to
become he deals with the what's the was
the meat because people offered meat
because that was their basic staple and
they wanted to show that it's all from
but in the days ofia says ra it is
possible that theban will only be grain
and the is only going to be a and is
based on this
again rauk wrote it h what's going to be
I fall back on the
ramb and this is the what was
that right ruk was a vegetarian and the
question was so was the no his prime
student after he came
to the question is GNA be how did these
vegetarians think and he was a Cen and
he was a Cen and so was rubed up with
Cen and and there's a Mitzvah to eat
from the from the corbon so how are he
going to do it may little Trum you know
okay that's that's fruits and vegetables
and grain but what about the cor so
that's what he thought he thought that
inia we're all going to be go back to ad
pren and and only the head the
permissibility to eat meat kicks in only
in the 10th Generation after Noah after
the mble so therefore he says that's
what it means
M we're going back to the days of g m so
we're all going to be vegetarians so
that's why there won't be a need for the
animal Corban any longer and whatever is
going to be is going to be a grain
offering which basically is a
Corban Sensational idea of
RA we should live to see it that's all