Yeshiva of Newark Podcast
Rosh HaShanah Readiness-Did we lose the Mesorah on Tekias Shofar?- "Ignore what's printed in the Machzor-Don't say those prayers during the Shofar blowing!"
[music] You're listening to the Yeshiva of Newark at IDT podcast. I'm your host and curator of I have a problem, Give a Living, and I hope you enjoy this episode. That in many makzohram, there is a Vidli that is said in many Sephardic communities in between the Tkius, in between from one to the other, that the Sibra should be saying Vidli. In Bailashkenaz, and there's a hero and so on. We talked about not talking yesterday, but maybe that would be alright. For example, we talked about the fact that there is the way of the Tashrat, which is the Shwaran Trua, and then the Shwaran, and then Trua. Maybe in between each one, if you're going to do them separately, you should do Vidli, or can you do Vidli? Clearly, something should be happening to you emotionally in your heart. The question is, can you articulate that with whispering, or even mouthing those words and hearing it to your own self? We spoke about the other night from the Sefrakenoch, how it's supposed to be like a call that the army, that a soldier would have, that would galvanize the soldier to see something that was unseen. Well, clearly, we talked about the Shwaran indicating the brokenness of what a person sees in his life. Well, maybe he should be able to speak those things out during the Ki'ar Show. Especially, they're printed in the Sudurim. Should you be saying that? So, in order to understand this, you have to realize that let's go back to the fact that Tacon of the Great Rabavo talked about this yesterday. Rabavo said, of course, that there's going to be Shwaran Trua. That's where Rabavo was the one who established that. And the reason was because we weren't sure what the Trua was. That's what we talked about yesterday. Now, Tostos mentions that in France and in Germany, the minute was the following. During Musif, blowing would happen three times. By Malchios, they would do the real big one, Shwaran Trua. Zachronos would only get Shwaran. And the Trua would be for chauffeurs. That was what Tostos quotes was the Minok. Rabaynutan grew up with that Minok. He says, I don't understand why we do that. Why does each section have a different tequila? We're not sure which one is right. Each section of the tequila is important to blow the chauffeur, so you should blow all three types during each section. Madua Lotto came tasrat, tasrat, tasrat? That's the way it should be. And therefore, Rabaynutan raised the flag and changed it. The Minok used to be differently. The Minok in France and Germany before Rabaynutan was, each one has its own tequila. The truth is, if you look at the language of Rabaynutan, it sounds like a Mevo himself didn't know which one was right. And that's what Tostos says. Hindi Rabaynutan Bumkomainu with Golagama, Sichronos, Vichrofris, everything. Kamova Malchus. And this way, there's no sofic. There might be a heft-sick, though. In other words, you did everything, but the other blowings that you did might have been wrong. So, in other words, according to the Tostos and Rabaynutan, one of them is right. We just know which one is. Yes, you definitely have to blow 30. We've got to blow 30, and we blow 60 because 30, as we said, Bishasi Shiva, and 30 Bishasi Samidah. Let's assume there was never a Takhana to blow for the Zman of the Yishiva. There was never this Irvuvah Sultan. Let's say that never happened. So, how many would you need? 30. Okay. But only nine of them, or whatever. Only one of that group is really the correct one. That's who will come out. Now, we saw yesterday that Rabayvah also felt it needs to be done three times. Why? Because it says that we're true at three times. So, really, though, of the 90 that you do, only 30 of them are the correct ones. The other are a suffix. In other words, a lot of what we do is because we're not sure. The Ramban actually says that as well. The Stoppic one who was suffix. Can you believe that? We weren't sure what it was. Didn't they know how they blew the year before? Rabavo made a Takhana. What happened? Scratch your head. How did they forget? So, the Ramban says, "There were so many oppressions and so many things that happened." Now, the Ramban, as you know, uses this for many explanations of why things went wrong. That's the reason why they had to write down the Rishabal pair. That's the reason why the Gomar had to stop. That's why the Gogonim don't count as much. Because goals and oppression and movement, it stops concentration and understanding. The Ramban says one of the reasons why we want Mashiach to Gomar, so we can be in one place. Finally, we don't have so much goals. We're not so much moving around. Moving around, going into this goal is that gets us to forget even the most essential things the Ramban says. Like, what was the sound of the chauffeur? Not sure. That is the Ramban in ptosis. However, the Rosh quotes Revie Gone, who was much earlier than Ramban. And he says like this, "I'll talk shavok enough, we may ram a vose sapphic biddhaverseth." Don't think that somehow Tilrabavo and Caesary and Caesary made this takana. I don't know. I'm not sure. This is the chauffeur trua. Now, this is the trua. This is the trua. Because you think that's the way it was? Shirei Mishnaius kadumos. One says three evovos. One says three shlareb. He says, "Don't think that's the way it was that they weren't sure in the time of Ramban. Because even the Mishnaius that came way before evovo is an amoera." Which means, Miyamam kadmaim. There was a mid-agglicole you saw. Basically, the way this was is there were three different men hug him. It's not that they somehow forgot what it was. These three men hug him arose. There were certain communities that did trua. There were some that did shvarem. So, even though there was this big makhlicus, there were some communities that did it this way. Some did it that way. One of them is only correct. No, no. This is what he's going to say, Moshe. The Ramban in the Ravenut time says that only one is correct. We do a three to make sure we cover our bases. If I go and disagrees, he says these customs are already existed. There was a custom to do the shvaret trua this way. Another custom to the trua the other way. And the truth is, even in that time, each one was the outside. Why? Because they both are a keum. They both are an expression of what trua means. Now, people thought it was a halooka. People thought, oh, people thought, what you do, they don't do. Alpha Pisha ain't a halooka. But really, there were two ways to be makhai in the mitzvah. And they both were good. You could do the shvarem way or the trua way. And that's why we find the early mishnias. They say, what is the trua? Sholoshivovos. And others say, you know what the trua is? Not sholoshivovos. Sholoshiv. Shlorib. Each one had, look what the rush says, based on rivakiminagam. That was like a minag in their place. So abaya, when abaya says they're arguing, doesn't mean that they say the other guy is wrong. For me, time ala segu. It's a very big hiddish. They're not -- but makholokos means this community did it this way. But it's not a real makholokos that would you do? I don't think you're makhai in the mitzvah. The haqamim of each place felt, okay, each way could be a trua. One community liked one type of trua. One community went to a different type of trua. Rabbi Vos said, you know what, this looks bad. People aren't so sophisticated. Things are getting worse. They say miktush was destroyed. Every day is getting more difficult. I'll tell you what we're going to do. We're going to make sure everybody does what everybody does. We're going to combine the minag in and make everybody do what the other minagum were. And now what he says here, that had yotots, do not see it like a halukon. The people who don't understand learning will think won't be surprised anymore. Now the authors of the Surma Rambanan say, there's a difference between the rahai gone and the Ramban. What's that? The nahqamim is, can you talk between the Seder Atchios to do vidli? For example, let's say, if only one, let's say in the old minag where they'd first did tashat. And then tashat. And then they did tashat. And then they did tahrat. So, if only one of those was true, so you could not talk until you did those. In other words, if only the true, the shwaran true is right, so you can't start talking. Because you made a bracha earlier, and only one of them was the kiyom. But if they're all right, if even, in other words, I don't talk, after I say al tushmokosho from Shekiano, I don't talk, I don't say vidli or anything, when the first one is. The first one would say, the way in the old minag in Germany was to do tashrat first. That was the old minagum in Germany. And then tashrat first, and then tashrat, and then tashat, and then tahrat. So, if it's true, if you say like the rambam, of course you can't do vidli. Because maybe it's only the last one, your makai and the mitzvah. But if you say like rifai gon, minatoura, you're already makai and mitzvah right away. As soon as you did the tashrat. Akim kulan emus, emkank karyotsi nekhovah ba seiderarisho. And therefore, you can now do vidli. So that, therefore, is not a half-sick. Shoshanarach actually says, don't talk at all. However, the Ramallah says, you can, if you need to say something about the tkios. For example, do that one over. Let's say the makre, the balthakate doesn't understand. I've seen this happen, by the way. Where the man was blowing chauffeur, but the spardom, you don't have it so much mushibit. And the ashkenazim, you know, the makre, maybe, maybe in other bithak. I haven't, I'm not so used to other spardom and huggom, mignonim. But in the ashkenazim, mignonim, it's a very flush of a position called the makre. I was a makre myself for, actually, I did it the first time I did it. It was right after I got married when I was 22 years old. And I spent a couple of nights studying the Holocaust, well, a couple of nights, seven, seven nights in advance, really learning it. So when I would call the tkios, I would know what I'm talking about. Many times, I remember in Iran, one showed the, the, the hacham would be makre, as you call it. Right. The makre. They didn't do it. And mihagirushalayim, by whether yourself is not to do it. So I understand, but what, but, but what, so calling out the, the, the name of what the person supposed to do is not considered to have sick, because it's so rough. You're helping the person. When he hears it, and I'll be so, they say there's something important also. Maybe we'll see from Kokama Vaidya, some other different opinions, but there's I'll be so when the makre calls it out. It somehow stirs something within the nishoma of the baltokaya, and who knows, and we own him, what was going on. I remember I went to the mix and everything before I was, I felt it was a very important position. I didn't know how to, I, I couldn't blow, but I felt I understood what, what those sounds are supposed to mean. Now, but I remember that we had a difficulty when I called the guy back, and I wanted him to do it again. Mm, mm, mm, mm, mm, mm, mm, mm, mm, mm, mm, mm. It got in, you could say do that again. That has to happen again. No, one more time. Because that's Latsore khatkias, right? So anyway, as you can see now, but the Ramua adds the word vhat vilot. Vihinyinhatkhiot would be do it again, or get another so far, or this one's not working. Does anyone have another chauffeur, this chauffeur's not working? That would be a lab. That's not a hevsek. Because that's all for the sake of doing the mitzvah properly. But then he talks about vilot. What does that mean? So, the mr. burr says, that means, vait khiotam, you shavul nad, shari lakatri wa lassi hakmenyaneem. That would mean that you could actually dive in and say things and say p. tim. However, vyak of lubricum writes, the der hakai im sider, that once you make that brocha, until the 30 colos are finished, you can't dive in anything. You can't say the irat zone. So he says, do not say the irat zone that's in the mrzor. What should you do then? Think it's printed already. Obviously, the people that printed it held, it wasn't a problem. They didn't expect people to just look at it. All those cedurim and makzorim that were printed for hundreds of years, the rabbaneem and the communities behind those that got those form printed based on those customs. Obviously, everyone in the community were actually uttering those words. So, the postcom in the 19th century looked at the Sugi again, and they were worried about. They have sick. They said, you know what? I know it's in the cedar. We can't change that. Think it. Think it in your mind. Or wait till all the 30 colos are finished. Even though they're printed in the wrong place, they're printed in between, wait till they're finished. Shahr Tzion, Shahr Tzion brings one of the great rabbaneem who only served as an avbezem for a short amount of time. So, he wasn't really the rub of a city. But you did not want to be a Balabas. You didn't want to be the rub with this man as your Balabas. Because he knew more than, well, most of the rabbaneem of his time. He had a printing press, and that's how he made money. His father was one of the Gdélyad dar, and he was one of the Gdélyad dar. So, in the Mishabra, we're always refers to the vyak of emden in the greatest terms. Now, Dr. Kogan, I'm sure you know about the great emden. I wish it's controversy where a vyak of emden. There was a rub, who became the rub of the three cities, Altoona, Hamburg, and Brunswick. Ahu, it was called. Those were three big German cities. Right. Vansbek. Vansbek. Vansbek. Vansbek. So, Altoona, Hamburg, Vansbek. Each one of those cities had a pretty large population. They had one rabbi that was sort of like the Roshakal of all three. And they hired one who was considered one of the most brilliant rub on em of his time. Revionis and Ibushes. And, of course, you've heard of the controversy about the Kamehis that Revionis and gave to people in order for them to recover from illness and not to miscarry and other things like that. And then the Kamehis were opened up. And when they came to the attention of a vyak of emden, he saw in those Kamehos references, clear references to Shopsay Tzvi, which meant that Revionisen had was a secret sabotean. And this, of course, was one of the most fascinating and ugly arguments that ever took hold of a community. And not only in that city, but in all of Germany and maybe spreading into Poland as well. You know, to be huda-gotten-fall, to Vilnigo. And I'm sure you've heard about this very famous thing. And Reviak of emden was the one because of his printing press that was able to push the attack totally and completely. Many of those original pamphlets and books that he wrote against Revionis and Ivyschitz are out of print. You can't find them. There has been almost a movement to crush that whole thing up, to cover that controversy up and not refer to it. The masculine at the time, you know, years later, at the time, but years later, especially, use this to show how corrupt the rabbinical world was. It's all a bunch of infighting and politics, and people who believe in fake messiahs. So that's one of the reasons why there's not that much clarity about this muklakus. There's a lot of literature about it. It's not really talked about that much in the open. And people sometimes have a hard time dealing with Reviak of emden because they know that this was a passion that he had. But he wasn't just a fighter against the onus and Ivyschitz. He also was... And I've been khanai. What? Khanai, he's been khanai, right? His father was also khanai. His father as well. But I think people forget about his greatness, his incredible encyclopedic knowledge, and his stylish pen. He was able to write in the komexoyu sateiros. So Reviak of emden and his sitter says, "It's all right." You could say the vidli. And... Even the mub and I've rung, who seems to be against saying it, Reviak of emden says, the mother of emden says, "Don't start saying vidli or stuff before the tkia starts." But in between the tkia, there's nothing wrong with reading the sitter and reading what it says there. So, why was Reviak of emden make him? So, hahma vadiya says that, well, however, the reason why you could say he wrote so is because maybe Reviai gone is right. Which means that even though, in the first say there, by the tkia-stim-yushav, what they did was... They did, the first one was tashrat. Your yote say already, because Revi gone says, "Any one you do, your yote say." And even if you all know locals like the rambam, you're not sure which one it was. It's a spec-saka. Why? Because it could be the first one you did was right. And if you do vidli later, it's not a problem. So, with a spec-saka, maybe we could be mako. hahma vadiya says it's not a spec-saka. Really, it's not a spec-saka. And secondly, as you're going to see, Revi-voh was masaka in the takana. Once you made the takana, it's a dindarabana. You have to hear all 30, and you have to hear all 30, and you have no right. No right to say any vidli. And that's what he says. You could be mato based on spec-saka. hahma vadiya says. But he says it's really all one sub-fake. There's one sub-fake where you yote say in the tashrat. So, what am I going to say? It could be the locals like the rambam, that it's a sub-fake. But even if the rambam is right, it's a sub-fake. Maybe the first one I was yote say. That's not too sub-fakeos. That's the same sub-fake. So, if it's only one sub-fake, what is the takya? How can I, if I haven't yet done all three, how can the three-star-em, the three-tens, how can I start talking? Even saying vidli. And especially once you have Revi-voh. So, therefore, hahma vadiya goes against the Mishneh buru. Mishneh buru says, you can be mako. You can be soma-kand-a-kand-a-kand-a-kand-a-vimmed. So, hahma vadiya wrote, and this was one of his earliest, this was in the chevak alif, by the way. This was in the chevak alif, this is one of the first, this was what came out in 57, I think it was. This is, this is the, it was a relatively young man. So, he took on the post-cam, and he said, no. And he, and there were others farted who also disagreed with him. He said, no. All you could do was hear who were. Do not say any of the vidli vidli vidli. Kalal. And don't even whisper it. Why? Because it might be a half-sick. And hahma vadiya knows how to quote. He says, the Ashkenazi great, Rabbi Vikiva Eger, was said, do not say you're up, son, or don't say any vidli. And we know that, he says. I found it in the sakim of Takanos of Rekiva Eger. Kalal. Hama vadiya quoted the greatest of the Ashkenazi al-Ammdon in Rekiva Eger. And while the tekias are going on, think, I want this mitzvah to work. That's what you should be thinking about. In other words, you shouldn't even be thinking about it. Don't be looking at the sitter and thinking that while the tekias are going on. Hama vadiya says when the tekias are going on, think about how beautiful this mitzvah is. Now, if there's a little bit of a break, whatever, then between when he gets to another seder, look in your brain. You could look at the sitter or the mahsa. That's lohama vadiya. However, if you look at the arizal, based on the zohar, it sounds like you should be saying vidli. Take a look at the zohar. Valdor loyoga hani bavloy roza di vava viele luso. The bavloyam didn't know they had a suffix. What it is, is that you vava, you lala, they weren't sure what they were not sure what a you lala was. But while you all do the tervayu history, they thought it's a suffix. But really you need both. Why? Because when you do trua, the trua, not the right? Why? That is called, that's dinn kosha. That's the dinnat kefah. And shvarim, doo, doo, doo, that's really weaker. That's a different type of dinn. That's dinnarafya. That's why it sounds like, you know, you're not breaking up. You're not getting destroyed. In other words, the dinnakosha is when it comes out, like, when it comes out, it comes out like the trua. No, no, no, no, no, no. I'm falling apart. And then you have the one where it's three, the dinnarafya. That's a weaker dinn. And you need to do both. Because part of skia chauffeur is the combination of both types of dinnim. So you have to do shvarim, and you have to do trua. And that's the right. And they do both of them because they're not sure which one is right. But we know that you have to do both of them. And therefore, the ku'anafkin will orekashut. And therefore, they're both going, they're all going to the right place. So Lahore, you see from the zohar that each one is necessary. And zohar doesn't talk about the hiratson. Right. But the zohar says there wouldn't be a problem, but it doesn't seem there would be a problem with the hephsic. In other words, it's not like you're not sure which one your yod say. They're both the trua. This is like where I have high guns. And they're both trua. It's not like there was a sulfic. So Moshe, if each one is emiss, you could do a vidli after the one and after the first one. So from the zohar, you could use arya, the zohar is arya, not like the ramba. And you would have a right to do a vidli after the first saider. You could go the other way and say, "Lefias zohar." You have to hear all theory and then do the vidli. It could be. I think the zohar is saying it's not a sulfic. You just have to do both. You're saying doing both. Unless you do both, you're not makaim the mitzvah. Okay. You could say like that as well. Maybe that's even better. The mug that I'm from quotes another reason not to do vidli. Not because of the hephsic. Why? Because Rosh Hashanah is not a time of vidli. Rosh Hashanah, the muganah from quotes that Josef quotes the kobo. Why we don't say a vinomalcano? We do, by the way. But there was a minag in Pravans and other places. Not to say a vinomalcano and Rosh Hashanah. Because it's not a time for vidli. It is a time to think that you want to change. It's a time to contemplate the world and how you want the world to be better. But it's not a time for you to speak about your individual of a road. So don't say the vidli during the tsukiyot. However, the shulah kodosh, or the shai levi har would say what when don't you say vidli? It's not like Yom Kippur when the vidli is part of the tsukiyot. When it's in the schmona estuary of the hazen. Right? The hazen's Khazar Atashats has vidli in it. That we don't have on Rosh Hashanah. No vidli in the essential tsukiyot. But if it's not during the tsukiyot, you're allowed to. And that's why the shulah, and this again sounds like what we saw from Riakob Amden, so that's why you should do it. You take here at the... Obviously, Khakum Avagya knew the Arizal. Arizal, how you know with vidliadot, the lah kosh, the eight key, a troph in the mu-shav. But the often shulah, hoyah, mashmih alaznav. Okay? Now he quotes the Zohar, a Khakum Avagya. By the way, just for those who are interested, this book is a much later safer than the Abi Omer. The Abi Omer, which is quoted here, was, I said, it came out in the late '50s and '57 or '58. So look it up. It won the Israel Prize, by the way. No one had seen anything like it. It was incredible. Here was this relatively young man who had been in Cairo. He just came back there at Cicero. And this was like, wow. We haven't seen anybody write a swarm like this. This isn't just... This man knows everything. This is Shane Kamo. And look at the way he's dealing with these questions. One person, it will call many swarmy quotes. It will look how many points he made. It was such an... People were so... Mr. Ashame from it. Rebel Yoshev and others. It was like... No one had seen such a powerful safer. And it won the Israel Prize because it was so special. Anyway, later in his life, he became so popular that he started a radio program. And of course, you know about that program. And that radio program became the basis of another safer where the answers were much shorter. And that was called "Yehawedat." And as you know, I've mentioned this before. He and his son, the big, "Eulee" Rabbi David Yossef, they should be gazunt, worked on that safer. That's "Yehawedat." So what is he saying, "Yehawedat?" He mentions the "Arizal" that would do vitally. But only in a way that you didn't hear it. Now, what about the "Zohar" that says you shouldn't mention of a rote under Shoshana? That's when you do vitally and people can hear you. But quietly to yourself, the "Arizal" said, when chauffeur is blowing, the sultan is getting confused, as maybe the Jews are, like I said yesterday, downloading the idea of the "Yehmothamashiach" and the future. And the "Sultan" can't be makatre. He says, "You need to say "Vidu'i." Because then the "Vidu" -- look what the "Arizal" said. "Oz divre havidu olim bitchabarut" -- "Cola chauffeur." The "Vidu'i" joins the chauffeur together. Your "Vidu'i" that's happening during the chauffeur blowing, it sounds like. It's incredible. It sounds like it's happening even while the blowing is occurring. Not in between the "Sultan". It sounds from the "Arizal" Caputo that it's happening during the -- and it goes together. You're being doing "Vidu'i." The "Vidu'i" is blowing. You're listening, but he's blowing, and the two things come together. Now, the "Sha'al" says to do it in between. Ben Seder was Seder. But, "Hakama Vaidya" still says you shouldn't. Who else poskins this way? That... "Rabbin Sionab-e-Sha'ul." "Rafmorta hai aliyu." "Rafmer Mazuz." So, they seem to say -- they seem to poskin that you are allowed to say the "Vidu'i." You don't have to just think it. So, it seems like -- he, of course, was the "Rishan-e-Sha'al" of "Rabbin-e-Sha'aliyu." And "Mocha" -- this is -- this is -- this is -- this is -- he's from your neck of the woods. That's how "Rabbin Sionab-e-Sha'ul." So, you have on who to rely. Thanks for joining us for another episode from the "Echeeb of Newark" at IDT Podcast. 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