Hello, this is Rami Arnie Wittenstein. You're listening to Jewish History Unsensored. An in-depth look at the most important issues in topics in Jewish history. This week's episode is sponsored by Leonishmos by Belia Beribiassev. We are looking at the Vilna Gun's brother, Rebecca von Ruggler, and very specifically, we're looking at his muster-safer called Myel Satora. And, you know, Myel Satora is all about learning and the importance of learning. And, you know, as we discussed last week, it was a popular safer. And it's been somewhat, you know, I don't know. "Eclipse" does not the right word. But, you know, people do learn it some. But Nefeshechaim, again, as mentioned last week, has learned more. And this all has to do with legacy. This all has to do with legacy at the end of the day. The end of the day is Rami Wittenstein started the Yishima system, and he printed his paper called "Nefeshechaim." And Chardald Nefeshechaim, Chardald Nefeshechaim, has to do with the importance of learning. And, man, because of that, this is why Nefeshechaim is more than Myel Satora, even, of course, Myel Satora. It's fascinating. Nefeshechaim, the "Ribh Klamavarajan," I don't even know if he quotes the gun once, supposedly. I don't even know. I don't remember him quoting the gun once, but haven't gone over it in some time. But I don't remember if he quotes even once. Now, Myel Satora and Myel Satora, "Ribh Klamavarajan," the gun's brother quotes his brother numerous numerous times. And you would think that, you know, that that would make it popular. And, Myel, it's not that it wasn't popular. It was not. But not nearly as much, but not nearly as much. And, again, part of it is legacy. And the other part of it also has to do with the fact that even though, and this was mentioned last week, but I have another "Kneche" I believe to it this week, even though Myel Satora is somewhat smoother, safer. Not that there's no quotes from Zohar, because there are quotes from Zohar, but it's not nearly as Zohar-heavy as Nefishikayim. And you would think that that would mean that it would be more alert because it's not as hard to learn. Because, you know, Zohar and all the quotes from Zohar, both the Nefishikayim and Myel Satora, are in difficult Aramaic, difficult Aramaic. And I would say, even a well-above average Yeshimi-Bucker will struggle translating the Aramaic with what's sitting with a very fine Magachir from somewhere, wherever, whatever, in whatever circumstances, whatever, whatever. And for whatever reasons, we were looking at a Zohar together, and we were equally struggling, you know. It's not, you know, it's a difficult Aramaic that we're not really fully used to. But, facts are, again, this is the legacy part of Nefishikayim, and the other part is the Mitzvishishiba system is it an elitist system. It certainly originally was. And because of that, though Nefishikayim, again, is somewhat harder, it was emphasized, and this has created what I call, in other words, we're talking about today. Today, I wouldn't say I got all blank stares. People say, "Oh, what are you saying? Share on that. What is your podcast?" And I said, "Oh, guns, brother, and miles of terrorists." Some people say, "What?" And other people don't, but a lot of people said, "What? What? What?" So, that's like, you know, it's fascinating. And this is what I call historical inertia. When a pattern exists, and it's reinforced over time, that even when there's, in other words, a certain theoretical logic today that miles of terror, miles of terror is somewhat smoother safer, so why aren't more people learning it? And part of the answer is, part of the answer is historical inertia. You know, Mitzvishikim, Roshishiba is a Mitzvikim, for 200 years, approximately, have been teaching. They're telling me to Nefishikayim, "Shard Island." So that, like, whoop, so that's what we do. Now, another fascinating example of this, and we're going to get, I'm not sure if we can get to another one today, but we're going to talk about this issue, you know, on and off, because it just comes up in these times, and these issues we're talking about now, but another expression of this, another expression of this is true of stress. I don't mean the way women dress, I mean the way the men dress. In other words, Hasidim, different types of Hasidim, have their own executive of Bush, and that's all straight historical inertia. Now, in that straight, initially it wasn't. And when we Baizr Hashem get to, when we Baizr Hashem, don't forget your question, when we Baizr Hashem get to Kutsk, we will discuss the famed Makhlokis, or not fully famous Makhlokis between the Kutskir and the Khadushi Huram about the Xeresal of Bush, about the Russian government, declaring the Jewish not wear quotes, traditional Jewish dress. And at the time, which is 150 years ago, approximately maybe a little more 160, 70 years ago, it was not the exact same story as today. You want to know why today? Khasidim wear a Strymal, because their fathers did, and their grandfathers did, and that's historical inertia. You want to know why Yeshiva Light wear this exact style black hat? Well, that became popular in Yeshiva World in the last 50 years, and we do it today because of historical inertia. The question is raised. Do I mean to say here that it's a bad thing? Or am I making fun of people for being driven by historical inertia? Answer. No, I don't mean that. I'm just talking about why that is why is what's going on. Does in practical terms, I mean, it's complicated, and I don't want to get, we've discussed dress, and wearing hats and jackets, et cetera, and davening numerous times. I don't want to go and discuss that right now. Again, as I've said numerous times, and I'll say it again, your yachts in, so have hikon preparing yourself for davening by wearing something specifically for davening, and there's no question about that. That is passion, and I can say from personal experience that I can tell you right now, I'd daven better when I put on a hat and jacket. But again, if you want to know why exactly we're wearing this style hat and this style jacket, and why this type of Khasid is wearing this type of this, and that type of that, that's historical inertia. There's a very significant element of historical inertia. Now, there's another part of this. Again, I don't really want to get, to really, really discuss this at a practical personal sense. I'm not going to do that right now. I just want to go on, because this is just being brought in as an example, and I just can't resist having grown up in the deep south as whoever listened to the more recent, some of the recent podcast about my father, I read in Kaparas Mishkava. I just want to point out another case of historical inertia, fascinating case of historical inertia. And that is the south voted for the Democratic Party post from 1860. In other words, pre-Civil War, it was not cut and dry. I mean, let me rephrase. Until, I'm just just synopsizing a lot of American history now. Until 1850, it was not cut and dry, and the south did not necessarily vote for the Democratic Party. Post 1850s when it really started, and then after the Civil War, the south did not forgive the North, forgive the Republicans for starting the Civil War in their perspective. Okay, well, I'm not going to get under the technical details but it really happened. I'm just telling you, that's how it was felt, and the fact that the end of the day is, I don't think anyone out there would argue with this. The radical reconstruction was certainly flawed. What level of flawed is a different question, but it was certainly flawed. That created a historical inertia in the deep south that you don't vote for Republicans. Now, what's very fascinating from a personal perspective is, my mother's father is actually one of the heads of Big Machar in the Republican Party in Alabama, which is that sort of like being a Machar today in the Democratic Party in Alabama, which means they didn't really have much of a chance to win many major elections. But whatever, okay, he was coming from the North, and he was an army officer, and that's all very normal stuff. But the historical inertia of the South supporting the Democratic Party because of the combination of the Civil War and Reconstruction, that kept the South pretty safe for the Democrats for quite a long time. Now, what changed things was, was post-Vietnam, the Southerners perceived the Democratic Party as being unpatriotic. That's what they perceived, and I don't want to get into, you know, I don't want to get into, I'm not saying opinions, I'm saying observations. And that's how it is, and we're not even talking about today where things are just, you know, American politics are just wild. You know, as I say, as my joke goes, should we cross the street now? Okay, that's a charged political issue today. Now, the specific issue we're looking at here is one of the, you know, I don't know how well none it is, but fascinating statements, sorry, truly fascinating statements, a rub from, a rub from Raghlor. And the name of his brother, the name of the gun, that when we talk about tiring a mitzvahs, it doesn't mean there's only tiring a mitzvahs in Tara. As for Shalom, there's way more mitzvahs. And, you know, as we've discussed, and as we have discussed, it's a muster saver, and part of my list of tiring a muster saver is he doesn't go through the Sugya. You know, it's like, there's no question, you know, he's not, you know, we've started discussing last week, and I want to discuss it a little more, so we'll understand it better. I don't think that the girl meant to argue on all the Rishanam, and last week we talked about how the different Rishanam, the fine mitzvahs, we didn't get into all the, you know, all the guts, guts of the Sugya. Why? Why is it so passionate that there are tiring mitzvahs? That's not for this podcast, but that is the absolute consensus that there are definitely tiring mitzvahs, and there's no question. There's no question. There's no question that the gun, that the gun doesn't really mean to argue with that. You know, again, this is as discussed last week. This is how the tush speak Ilu to per se. And being lit fish, there's, being lit fish and being the gun, and the gun's brother, there's a certain amount of intellectual elitism here, which is if you're such a nama artsy, you don't know where the Sugya is, they'll stop bothering me with stupid questions. So, okay, you know, a lot of people don't like talking like that today, but that's how the lit fish work in the old days. And, you know, when you're learning your lit fish, you're mostly safer than you need to be quite aware of this. Now, another part of, you know, I, like, sort of mentioned this, and I just, you know, it, like, hit me this week when I was thinking over things, and I didn't explain it properly, so then I don't want to explain it properly, and again, I hope this technical detail is not going to bore people too much, but I just can't resist here. The Maharal and Gura Arye on the famed first rashi in Klimush, which is, you know, which is, what, why does the terra start with bratius? Let the terra start with the Klimush's, like, very famous rashi, everyone knows it, you know, you know, you know, people don't always get through Klimush rashi, but everyone starts. So, you know, as everyone starts, as everyone starts, everyone knows that rashi, very famous first rashi in the terra. The Maharal over there is very, very fascinating. The Maharal was explaining what's rashi, what's kazal's kasha, rashi's kasha, kazal's kasha. Why should the terra start with mitzvus? And the Maharal says classically, terra, the word terra, is related to the word harua, teaching, and ikr, and the key teachings of the terra are the teriyagmitzvus. And if we want to understand what the determinative structure of terra is, it's the teriyagmitzvus. That's the most, again, this is just another example. And again, the god means to argue in the Maharal, the god does not. I really don't think so. I very, very much not convinced, but again, going back to what we were discussing last week in the Ramam's legacy and part of the Ramam's legacy was redefining teriyagmitzvus in a way, in a way that today, as mentioned last week, today, when we talk about teriyagmitzvus, we are talking about Ramam plus minus. And that's how it goes. And that's a facts of life. That is how everyone post Ramam looked at the mitzvus and in terms of understanding the legacy of the Ramam, in terms of understanding the legacy of the Ramam, that when we add this Maharal into the mix, that the most determinative part of the structure of terra is the teriyagmitzvus, then we grasp, then we'll have a better understanding, a better understanding of the Ramam's accomplishment. Now, as long as we're sort of on the topic, a related topic to this, which, again, I just can't resist saying this over right now. It's such a too juicy key. You know, the Bhaltanya, the first thing he printed, was this "Contras on Helchostama Terra", which is a very fascinating piece of work. That was the first thing he printed. I mean, I'm really sure that is. I tried researching it and refining it, and I didn't, but I'm really sure that's the first thing he printed. His "Contras on Helchostama Terra", it is fascinating, brilliant, it's a classic piece of the Bhaltanya's work. Now, the Bhaltanya over there, from Shnaer Zalman, who was the Magu Mej Sharma, and Leo Ozenet at the time, says, "Fastenatingly", very fascinatingly. Listen to this, that the mitzvah of Talmatera, the mitzvah of Talmatera, is to, quote, "Know the taryagmitzvus", "Know the taryagmitzvus", and, you know, "Pyrtayem Vampayem". And all their details and all the different times and how they apply, et cetera, et cetera, et cetera. And I'm pretty sure, but not 100% sure. There was, you know, there was a concept, and it still exists to an extent of people learning [speaking in foreign language] as, you know, in a systematic fashion. And I'm pretty sure this has a certain connection to the tanyas statement, to the, you know, to the Bhaltanya statement, that the ikari-mino-terra is to know taryagmitzvus, quotes, "Pyrtayem Vampayem". Now, again, in anyone here, anyone out there who thinks, that this maklak is between the Bhaltanya and the God. And I'm not sure there is much of a maklak, it's, I'm very, very not convinced that the God means to argue on all the rishanam. I'm not, not that the God can't. I mean, the God will do it, trust me. The God will do it. The God and, you know, the God by, the God famously by determining shkia and sas, he argues with all the, with not all, I mean, whatever, the mister. Let's look at the technical details. He argues with plenty of rishanam there, without a, I wouldn't say without any hesitation because famously the God thought very, very, very deeply in a lot before he would do something like that, but he will argue with rishanam. It's not that God's not willing to argue with rishanam. But I mean, here again, the maklakar, the source of this piece of work is, say, Muslims name it. And I'm very not convinced. In the Bhaltanya, the, the, the kiddish in the Bhaltanya is to tell me that the ikrital mantra is to know the taiyag mitzvus and, and all their details. That's the kiddish in the Bhaltanya. That there are taiyag mitzvus, everyone agrees they're taiyag mitzvus. There's no, there are everyone. There is absolute agreement across the boards of the taiyag mitzvus. Again, the goal that doesn't really mean that. What he means is what we call today, the difference between keum, between absolute obligation and keum and fulfillment. And, and he means, he means to say that when there's any other episode, any other, you know, reference, the reference in Tara has a facet of keum and we're first going to start it out. You know, we're going to look at this now in a nice way that I think we'll understand it better. And there's very fascinating, fascinating details here that I just, I can't stop myself. So, then one of, this is relatively well known. The, the gun says, the gun says quotes. Here's, this is for my seraph. The gun says, even though it says enchas. Even though it says enchas. The, the, the, the, and the mascara of all the reshondemas. The cue of the obligation to eat matzah is only the first night of paisa. The rest of, the rest of the rest of paisa. It's quotes rishos. Says the gun. That doesn't mean rishos. Like rishos. In other words, you know, rishos. Like, you know, reading a newspaper or something like that. That's absolute rishos. We're not getting into the issues of who should and shouldn't renews, et cetera, et cetera, et cetera. That's not, or under should and shouldn't. It's a little too strong. Who's it recommended for? Who's it not recommended for? You have to know yourself. Not now. Okay. When the gun is talking, when he talks about rishos over here in this, in this, in this context, he means absolute rishos. Absolute rishos. Like, you know, which pair of pants you're putting on. You have five pairs of pants, which pair of pants. A woman, a female, has a lot more clothes usually than a male. And they could think a lot about which ones to put on. That's absolute rishos. That is absolute. You want to do it fine. You don't want to do it. You got to wear something, you know. Men just, you shivish men have it easy. They just put on white shirts. They have, of course, they have it hard because of the white shirt could easily get dirty. But, but, okay, whatever. They don't have to think that much before they get dressed. Me, generally speaking, you'll think a lot less before they get dressed than women. But anyway, that, so the gun says, is when we talk about a kiosomatsu being rishos, the rest of the pants. It doesn't mean, it doesn't mean rishos. Like, absolute rishos. Like, what pair of shoes you're wearing today? Rather, rather, it means, compared to the mitzvah, compared to the level of obligation. I'm adding this in. Compared to the level of obligation that we have. When we do a mitzvah, then when we're eating mots and the rest of the pants, it's rishos. But the pussik very clearly says, she eat mots in seven days. And therefore, whenever you eat mots, it's a mitzvah. So again, the gun means that in contemporary, yeshivish terminology, the gun means to say there's a keum, there's a fulfillment of the mitzvah by eating mots. The rest of the paisa. I mean, okay, you know, a person's got to know, you know, a person's got to know, you know, different people digest mots are better and different people worse. It's not the easiest thing on the digestive system. But end of the day, according to the gun, whenever you eat motsah, whenever you eat motsah, then you get a keum mitzvah. You get a keum mitzvah, if you're filling an extra fulfillment of the mitzvah. The basic implications of the myelissa terror. And this is not absolutely explicit. But the basic implications is, is the more times, the more times the terror talks about something, then that's indicative. In other words, the more times the terror talks about something and it has all these extra keum, these extra fulfillments, that's going to add into the potency, that's going to add into the potency of the mitzvah, that it's more powerful. And of course, the key theme in the Safer is the importance of terror. And the importance of terror learning. And he goes through, oh, what creative, fascinating ideas to show how many ways there are mitzvah, different keum m, different fulfillments of sukhim in the terror when it comes to learning. And he has mists and mists and mists fascinating. It's deeply fascinating. And one of them, I'm just going to say a couple over. I don't remember the numbers. I could pull the safe route and say over the numbers. And he's like, you know, he's like, you know, you think there's one mitzvah in the terror? He says, says, says, says, says, says, says, says, says, says. The name of his brother, the goat. No, there's. I mean, this is just a random guess. 137 different mitzvahs to learn terror. Now, it doesn't mean each time you learn, you get a keum at every single one. And as an example, we're going to give an example or two here, which I think will illustrate nicely. One of the places, I mean, this is just, you know, this is classic that he doesn't, you know, he references it briefly and expects you to figure it out. And as we may remember, hopefully you remember, if you're not, we'll hazard. The rashi in the very beginning of the kukusak says, what does it mean in the kukusak? It means you should be, quotes a male in the terror. In other words, so when I have, when I'm learning, not regular, but when I'm learning with a male, when I'm learning, and there's effort put in, when I'm learning, there's effort put in to have another facet of mitzvah of learning. Now, it's time to answer over. I don't remember if I said this recently. I know I said it two years ago in Rochime. Knev's because that's always nifter. We'll say it over again, because it's such a great story. A bucker came to Rochime. A bucker guy came to like, yeah, a guy struggling. See if a guy comes to Rochime and says to Rochime, maybe, maybe, what do I do? It's so hard for me to learn. It's so hard for me to learn. So, sometimes in the back, oh, you're so lucky. You're so lucky. I ain't jealous of you. And the guy says, why is, why is, why is, why, I don't know, why is Rochime, why is the maybe jealous of me? So, I was sent back to him. The thing I enjoy the most is learning. So, when I'm learning, I don't get as much amaveless. I don't get, you know, there's a certain facet when it's difficult for you to do something and you do it. That's also, that's also an expression of amaveless. Sir, I'm telling you for you that you have to struggle. You have more amaveless than I do. You have more amaveless. You have more amaveless. You have more effort in. And that gives you more scar, more reward than I'm going to get. And Meinhudvar, I'll give you a different example. I saw this a long time ago. That means, in the 30-year range, in one of my old haverses, it was a great, great, great, like five dares, four or five dares, to send it from Ramocha Nakhamiya Kahanab. Most people never heard of him. He was a rov, who was a rov in Khoslavitch, and Ramocha Salvechik, which means Rabbi, who was Yashabir, as Rabbi J.B. Salvechik from Boston's father. It was the last rov of Khoslavitch. There were numerous other abutament Khoslavitch. He moved to Ramocha Nakhami Kahanab, came to Yushalayim in 1860-ish or so, maybe 1870-ish or so. I'm just, you know, like, I'm guessing the numbers right now. And he was with Rishishiva, Yushiva said, "Zhayim." And, you know, a glory era of Kitali Olam being in Yushalayim, Shulayim, et cetera, et cetera, et cetera, et cetera. And he says quotes in his self-law, he tells his children, "You have to hazard." And there's a greater Yitzahara. There's a greater, it's greater, it's more difficult to hazard than it is to learn it the first time. And anyone who has experience with this significant experience in learning knows what this means. And that, in our discussion, in Bukhukosa Terehu, according to the, according to, according to the goat, that there is a facet of learning that you only get when there's difficulty, that facet applies more. That facet applies more to Khazara 'cause it's so hard. So, now, there's another part to this. And, and, and, and, and, and the Maha Satora is pretty clear about this. And this is fascinating. Again, this is fascinating that, that if you don't understand that the goat and his based middish were very, very intense of Darshan, you can scout the wrong glasses on. And this is main kasidus mamish. In other words, not really, but, but, but today, if you would tell someone this, they'd say, "Oh, that's a Khazidus Shavart." And, no, it's not. It's actually the ultimate literature of art. And this is that when the part of it is not just that there's another keum, another part to that mitzvah, another fulfillment when it's difficult, that is part of it, as mentioned. And, of course, that makes it more important that amplifies the power of the mitzvah in this case. In other words, the more facets of the keumum, of, of, of, of, you know, of fulfilling, of fulfillment, of learning that apply, the greater, the greater the scar, the greater the, the greater the reward, the greater the effect it's going to be on you. But it's also an issue of kavana. And, and, and, and remember, I'm rather, it's pretty clear about this. When you, in this situation, the idea is, "Oh, I not only make makhavim for the mitzvah, the mitzvah, the mitzvah of learning, the regular mitzvah, I can be makhavim, I can be makhavim for amegos patarim, mikos a te reiko." Yes, again, you say that one over, and you don't tell someone who said it. You can get, have someone convinced, you're saying accesity shavato. You know, I'm not, it's not accesity shavato, it's from the gun's brother. So, whatever, you know, that's, what can I tell you? And, no, no, no, you know, that part of the makhavimah, because no one argues that there's an ideal of doing things with kavana. No one argues about that. No one argues that it's a good thing to know what the theoretical kavanas are. The question is, is practical application? And when that's been discussed numerous times, and now it's time to go on to another example that I just couldn't resist, because it's, it's, this one, this one is fascinating, it's fascinating, and it's, you know, elo already. So, therefore, I can't stop, or we just have to say this. One of the new key human, the new, you know, fulfilling tarah, is a bakharta vakhayim. He counts a bakharta vakhayim choosing life. That is a key of learning. Why? Because when you're learning, learning, learning tarah is the ultimate life. So, when you choose to learn a bakharta vakhayim, your human makhavim, there's another facet. This, this is more broad. In other words, nimukhukhosa tai raihkha is pretty specific. Nimukhosa tai raihkha is when you're learning a suyu, which is difficult, when you're cosering, if it's difficult for you to learn, nimukhukhosa tai raihkha, see a hakim kaparayim? You can kaparayim another, you have another facet, another part of learning you have in front of you, and do it, and enjoy it, or try to enjoy it. Some people enjoy things more than others, but whatever. Now we have got, and bakharta vakhayim is more of a broad idea. That applies to any time a person opens up a saver. That's, that's a key of a bakharta vakhayim that you're choosing life, because tarah is ultimate life. Now, what's very fascinating over here, and because it's Elo, we're going to talk about it, because it's Elo, we're going to talk about it, is the beniyana, beniyana in, in, in, uh, shai chuva, when he's counting mitzvas, one of the mitzvas he counts is a particle kind. That's one of the mitzvas he counts. And the question is, how do you understand it? How do you understand it? So, I heard a long time ago from a mitzvas, and she took the, what does it mean? Here's, here's where the mitzvas chat in bakharta vakhayim. Mitzvas says, bakharta vakhayim is, when you have a difficult life choice, and you have to choose in bakharta vakhayim, choose the right way. I, I, I call this crossroads, and I, I mean, I, I'm going to go on another shot in rebellion. I don't know if that's, you know, I don't know if it, you know, there's no way to prove anything, you know, rebening, you know, it just says, he's listening mitzvas and he says it by heart of the guy. There's no way to prove it. As far as I'm aware, there's no other parallelisms in rebellion or anywhere else that we can, like, build a sugi out of this. But, okay, there are other, there are, there are some, I'm going to show you a different mahalakh, a more, Mr. Dick mahalakh, as we go, as we go on. In terms of that concept, the concept of crime, life crossroads, the, the chemocor, in my personal opinion, is the first or second ramban in, in Saferba Midbar. The first or second ramban in Saferba Midbar. He quotes, he quotes Rashi quoting a midrish, the midrish we have, that our Rashi doesn't quote it. It's, it's, it's, it's, it's, it's, it's on, um, the past second in the beginning, beginning of a midbar says, su es rosh kohata spineshrel. Su means lift up. Su means lift up. So, so the ramban there quotes Rashi, which again, we don't have it in Rashi, but it does exist in midrash kohata. It says, why does it use rosh and su lift up? Because sometimes su means lift up for gudula, lift up and put the person in it, you know, in a, in a, in a, in, you know, and give him a great, something great. Like we see by Paro, it says Paro lifted up the heads of his, of, of these Sarim. But also we see by Paro that su, su, su, can mean lift up his head and, as Rashi quoting, this midrash says, as the ramban, quoting, rash kohata. The midrash says, like you say to the executioner, take off someone's head. And su, the ramban understands based on this midrash means that the Jewish people were at crossroads. Crossroads and crossroads could go radically either way. They could go radically either way. True crossroads decision. It's not just a minor thing. It's a massive major difference in life, where you're going and where you're heading. And, and again, according to Ramazua, cases like this, his understanding of Ramazua, there's a midrash to make the right choice. And it's very fascinating. This is a life thing. You know, this is like, you know, you have to live and think. And I think it's the wrong way to observe and remember. And sometimes our observations aren't always the nicest in the world, but they're there. And therefore, you know, be ill and shame without mentioning names. A good friend of mine, an old friend of mine, Carusa mine, some time ago, some time ago, told me following story. I could be even told in this ramban, but it's so long ago. It's so long ago, hard to remember. He told me the following story, fascinating story. I mean, tragic and fascinating are at the same time. But it's just, it's just deep illustration. And as I say, I have no reason to believe he wasn't telling me the truth. Absolutely not at all. But even if it's not a true story, it's a good story anyway. But again, I'm really sure he's, there's no reason we were, we're quite friendly, there's no reason that he's not, I'm not doubting his evaluations. Anyway, his observations and evaluations. Anyway, he was a guy, the guy was sitting there at Crossroads in his life, and he had a choice in life. He had either he could go and become a rush-color wherever it would be. Or he could go into a family, into a business, whatever, wherever. And he thought through the whole thing, and he decided he's going into business. And I don't, you know, as I say, I would sort of say based on the outcome, that was definitely the right decision to make. Because according to my friend is, is after he, and he had learned, let's say, five to ten years, seriously, you know, definitely in, between yeshiva and coals, at least ten years, and he went to work. And again, I'm not even saying he was the wrong decision. Even if, even if the outcome would have been different, that's all very complicated. You know, I, someone who I know have, it's a long, complicated story. Brilliant, brilliant Tom O'clockum. Incredibly brilliant Tom O'clockum. He was not a patient person. So he could not be a maga-cheer or sashiva. Because he wouldn't be able to deal with his tummy. And he went, whatever. So he went, yeah, yeah, family just supported. He had to support his family. I wasn't a mistaken decision. That was the right decision to make. You know, what's he supposed to do? That's life, you know, we have obligations. So this guy made the decision. Again, I'm not even saying the decision was wrong. But he quotes to quote my friend. He went from being either a full-time learner, to not, to not cracking a safer open. You know, maybe once a month, if he was lucky. And barely showing up to Domini. Tokeide Dibur. Within a very short amount of time. Wow, that's crazy crossroads, isn't it? That's a crazy crossroads. That could take you to life or to death now. I would, I would tend to, to be comment without knowing more details of the story. I call Australia like this in iceberg. Which was, I didn't even know a lot more details. When I say Paul Khasham, he made the right decision. Because a person like that, who's, who, who goes, who goes almost instantaneously from being someone who, who involved in learning, to not seem to care much about a lot of very important parts of the Jewish religion. It's a good thing that he didn't become a Roche-Kolo. Anyway, going on. We're going to look, now we're going to look at the Elos, the Elo part to this. This is, you know, as we could be said, I could say this. I'll pee, you know, based on what I would call calmer-muser. Or I would call it cutsker-muser. If you want to call cuts, cutsker-muser-muser, but they would say the same thing over here. They would say the same thing. What's in the midst of a carte-vacayam? Don't just go and do the mitzvah without thinking. Make sure, before you do the mitzvah, to think carefully and do it, with proper kavana and realization, you're doing a mitzvah, carte-vacayam. The mitzvah clothes, to make sure you're doing the mitzvah in the proper fashion. Now, in another example that I just, another example of, you know, the rubber rum rug, or applying this concept to the gun, to a very fascinating place, is, he says, he says, what do you, you know, you don't understand that whenever you do haknasas orakim, and you connect it back to the story of a rummavino in the beginning, in the beginning of parashas vayyara, you have a kill, that's a mitzvah, that's a mitzvah, that's a mitzvah. the right side again he does it again again again again let's get back to the singing let's not forget the singing exists the Ramam the Ramam in this first cherish maybe the second one the Ramam has a as Masig he says on the says on the bahag the bahagah I thought this is orchid orchid when I want to tell you commit to this and when the orchums has the Ramam as part of after the African mocha and it's not more than that and but then good the goat that's not the going to run a little not not and that's like oh we go on to my heart that's not at all even who says that just doesn't let it know I love basically another right right hand from the left hand in learning they mean to say there's a not a cube there's a cube when you do something when you do something I mean we don't have to think about it you know we have to rethink the beginning of partial spaghetti when the different facets of awkward apply now there's one very basic idea I would say is it's giving someone food to eat that's one mitzvah but giving them two drinks another mitzvah making sure make sure they're comfortable that's another part of the mitzvah because of Ramam made sure they washed their feet okay and we know about the rashi but the rashi's not the rashi's not the rashi the rashi said they were why he wanted to wash the dirt off their feet because he was closer to they might be worshiping of a dazar doesn't have to do that doesn't mean that's the only reason he was doing it that's why he did it first but of course the main reason is is is is you know when you when you set your when you say you're all come up and I have people who do most people do this very nicely you know it's certain they set you up and there's and there's a nice shower there and there's all here's your towel there's this the person who does that oh you mean the kind you mean the kind the extra mitzvah and this is all of them extra facet extra cube which it's which is spoken about in the turret and another example of this another this another example of how remember my little rugler applies it in a really little fish away he says thinking and learning thinking and learning is vahagisa it's a kim vahagisa baayama vahala now that's that's also got it's a muster safer guys and he's going with his brother I don't think he mentions it over there but he's going with his brothers Mahalik with the guns Mahalik the thinking and learning is also a kim of in other words some some posts can hold that you only get the mitzvah you only get the mitzvah of learning by mouthing the words and we're not mouthing the words you don't actually have a mitzvah it doesn't mean it's not I mean again I have to look over the sugar more carefully before I say this but I'll say it anyway when you just think then it goes to connect back to what you say eventually so you know it's not that has no value it's more like a key rule it's a it's a parallelism to confidence per se if I'm thinking and learning and I don't say it but then I do say it so that's sort of like an amplification but the gun holds no no no the gun holds that thinking and learning is also is also part of the mitzvah and based on that based on that the gun that the rumor from blah goer says yeah vahagisa but then he adds in this is so creative he adds in that there's a Qum also of Qlmakshvoseikimakshvoseikim that is for those who are not with that should sound familiar to us you know why because that's from the most common haftara ever you're at the most common haftara ever is it's the haftara of tynus cebu because we say it every single time the only tynus we don't say it on is yam kimper every other time we say it now actually I you know years ago I don't remember how long seven to ten years ago I was at I was at at does donning the kosil milka and to make the long stories short I was I think I was the hazen and the bakari and most of the minions were non-ashkenazim and they were like shocked they were like shocked when I pulled over a cloth we pulled over a cloth to read the haftara so I didn't like check out with all my smarty rabbinical friends about this one but okay for Ashkenazim it's extremely common because we would do it every one of the tynus cebu or you know to to to to to to Shabav so I'm gonna tell you to Shabav some die a sabatavis tynus ester and Shabasabatamas so that's five times a year that's five times a year so we know people should know it pretty well pretty well almost ball pet anyway yeah whenever you know okay it's not quite you know you still have to have some laning skill to read it from a clock that's just how it is it's not as easy as the korbanos in the sea in but okay yeah anyway can you publish my marks can can't go much less I'm not sure say come so we're just like it's just like the heaven is higher than the earth so too my thoughts are are higher or loftier than your thoughts and it's fascinating because the the you know yeah I don't want to get bogged down and going through puto shumikra over there and but because rubba rumbler's idea is a an expression of part of the puto shumikra and baizr sham when we get to you shiamin akyami maybe we'll talk about it I don't know if i'll have you able to talk about it in akyami but i'll definitely think about it between that or baizr sham but in the rubba rumbler rumbler understands that when you have lofty thoughts when you have lofty thoughts then you're being the kayim then that's a fulfillment of that pussik because you're not actually a normal person is thinking about all the haza thinking about their food is thinking about their pronounce and centering centering centering and then a person who's loftier and more like a sham they're thinking about holy things they're thinking about tara they're thinking about doing mitzvahs and that's a kill of um um um um um um And to go on, another one, which all this is, this is fascinating and it's not that Rumba Rumba is the machanish here of the idea, but it definitely is important in terms of, you know, lit fish legacy and lit fish, you know, focus. And this is that he has a whole section about how kibbutzgullius, the engathering of the exiles and the revelation process of machia, is all connected to tarot learning and a result of tarot learning and the merit of tarot learning. And this is, you know, that's a fact, in other words, it says that in the zohar, you know, the thing is, in terms of practical implementation, there was a massive mach like is here between the gun and the, you know, in the rebus. You know, in the rebus. And they were basing in the, in the, you know, in the merit of see this in the rebus. And it's probably based on the balsham, even though I'm not sure if there's absolute quantification in the balsham. So this could be, I just didn't, you know, if someone has out there, please send it in and I'm happy to hear it and see it, but the quote is really a quote from their result or I'm 90% sure I didn't, you know, re-look it up before I sang this now, but I'm pretty sure the quote is from their result. Even though the zohar, it says that the spaceras is going to be the garden, it's going to be what causes it. But the my sense, it's the ikr, the main thing, the key part is spacerta. So there's no question that this maflakus exists. There are academics out there who think that this is the key machlakus between the gun and the balsham and that's just wrong because the key machlakus, in other words, you know, that in terms of hunga, in terms of practicality. Yes, that maflakus goes far. As anyone who knows anything about the, you know, haemish, chassina, shivish, whirl, karedi whirl knows that yes, and the shiv, literature whirl, learning is more emphasizing. Chassina, shivish whirl, davanese whirl, and that's all true. And that's true. In terms of practicality, there's truth to that. The very big butt with capital B-U-T is that that's not why the gun called the chassina machlakus, and we spoke about that, you know, a couple of years ago, and whoever wants to go back and cause it. We were talking about why the gun thought the chassina were off. It did not have to do with the fact that they thought the davaning is one of the keys, one of the keys to, you know, to bringing the gula. It's not, they thought it was a more important key, the entire learning, that is not why they've gone called the magal, panamataurish, nokal, laka, mamish, not at all. Yeah, I just couldn't resist saying that either. Anyway, just to go over it, and the reason why I'm saying this over here, we have somewhat discussion over here, is I think there's no question at all, that when the, when the, when the, tell me the, tell me the gras, and we'll get to this more, we'll get to the, you know, Mr. Olsh Glover. Because he came to Ertas Rolle, he's one of the Miastia Yishov, and Baysershev will get there, I don't know exactly when, probably. I'm almost certainly, you know, after a circus, almost certainly after a circus, but whatever, you know, I always get distracted here, so who knows. Anyway, yeah, when they came and they were Miastia Yishov, they were Miastia, you know, their community in Ertas Rolle, they were Miastia, their community on learning alone. Everyone came just to learn. The people who came, were not just, were not average people. The people who came, were Tamirikal Khanem, and, you know, you know, very high level Tamirikal Khanem, high level Tamirikal Khanem, they all came, and they came out tonight to learn, to have a learning-only community. And the reason for it was 100% what we would call Messianic. Not Messianic and contemporary terminology, yes, yes, no. In other words, they thought to get a, they're thought to get a, they pushed the scale over, you know, push the scale over, you know, that they've been, people have been talking about Iquisimashiko for a long time. That reason I'll talk about Iquisimashiko. And Shazid even talks about Iquisimashiko, and they know that things are close, and we're close, and we just have to tip the scales. Now, when they were trying to tip the scales, they were not thinking and contemporary terminology of political movement. They were thinking in classic Jewish terminology of, "We're going to do more Mitzvahs, we're going to learn more, we're going to Daven better." And therefore, they didn't mean not to Daven again. They thought that the key thing, which would tip that scale, is establishing specifically, in Erzusrow, a place of people learning very intensely. Now, I don't, you know, I'm not going to be able to say over the next, you know, vignette, with proper details. But as a well known fact, that there was massive Makhlaikis, between, you know, not the original Tamire Agra, but somewhat later, under Shmul Salant's time. There were those who accused of Shmul Salant, or of Shmul Salant of compromising too much, with different, you know, theoretical supporters of, not theoretical, different practical supporters of Torah. Of the colonialism, and they accused him of making too many compromises. It's all, it's all fueled by the fact that they understood that they're learning with Monsieur Snefish. They're learning with, with dedication, with, with giving up, with giving up things, and they're doing it to try to tip the scale. So when someone comes and compromises in that, they saw that, they saw that as, you know, as a compromise, as a compromise. And one of the key principles and ideals of why they came. Now, what's very fascinating over here is for the records. And this is all very well quanted. Well, well known, relatively well known. We've mentioned a couple of times that it, it, it, now we're in a place where the context should be re-discussed. It's a very fascinating thing. The original Ashkenazi Yishov, the original Ashkenazi Yishov in Erzusral, was really founded by the Chasidim. And again, as mentioned, number number of times. Can't remember the last time I mentioned it though. That, you know, if you want to see the remnants of that, you go to Tveria, and you find the Carolina Shull there. It's right on the, it's right in the middle of the, it's right in the middle of all the, you know, all the restaurants, et cetera, et cetera. And near the beach, et cetera, et cetera. And you could go, you know, you could dive in, you could dive in the Carolina Stiebel, or Shakras, or whatever it is, or sit down and learn there. And then you can go on a boat ride, you know, a minute and a half later. And actually underneath the Carolina Shull there, for people who have somewhat of a connection to Chasidus. And I have enough connection to Chasidus that I do go there. There's a room, which they say, a room, not for mental health, sat and martin. So anyone with any connection to Chasidus, the appreciation, at least, minimally, a historical appreciation to Chasidus. You go to Tveria, you should go down and find that room, and, you know, if you can get into it a lot of times, it's locked. But you can open up with Tanya, and we're in a little bit of Tanya over there, because, you know, as about Tanya, says explicitly, his ideas in Tanya, he was taught by a room, not for mental of the text. Anyway, so what's fascinating for our discussion over here, what's fascinating for our discussion over here, is that even though the Chasidum were the ones who founded the Yishu, even though they were the Chasidum were the ones who founded the Yishu, and they didn't have that same concept. Of course, they value Tara. There are a lot of the many of them who founded the Chasidum. I don't know if in Chasidus, by the Chasidum, it was as the reviewer that whoever came meant to be a full-time learner. I'm not sure we'll talk about that more next week, but in the meantime, the point is that in terms of the historical inertia, and what we call the old Yishu thought process of what you're supposed to be doing, it's a historical inertia that you shall meet regardless of their Yish or Chasidus, and I know plenty of both, their ideal is the full-time learners. And that's historical inertia. It's more, of course, in the practical sense by the Chasidum, because Chasidum don't look down as much as the person who goes out to work. That's facts of life. That's well quantifiable. But the reason why, if we want to know one of the guides not determinative, it's not the only factor, but there's no question that if we want to understand why in Yushalay, why in our Chasil, there is a culture of learning, learning, learning. A lot of it is historical inertia started by the Yishu, the Yishu of the original Jewish community, was started by the Tommy D'Agra, was taught, started by the Tommy D'Agra, and they came and ordered, they came and they established a learning Yishu, they were all (speaks Hebrew) and they all had to do with, they understood that this is a key in order to tip the scale and help bring Mashiach. Thank you for listening to Jewish History and Sensor. If you can give us a five-star rating and recommend us to your friends, I'd really appreciate it. All comments are welcome at Jewish History and Sensor@gmail.com. I'll do my best to address them in future episodes. See you again next week. [BLANK_AUDIO]
