Rav Elazar Fleckles: Teshuvah M'Ahavah (with Rabbi Moshe Tobal)

Welcome to another episode of the Swarm Chatter Podcast.

I'm Nachy Weinstein.

This episode of the podcast is sponsored by Michonne Netzechiak.

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This second episode in the mini-series about Rebel Loser Fleklis focused on his Chuvas

Swarm Chuvamayava and the new forthcoming edition published by Michonne Netzechiak, as well

as the brand new volume on Evan Ezzer published for the first time from manuscript.

So stay tuned for that, which will be coming out in the coming months with that, enjoy

the episode.

Hi, everyone.

Welcome to another edition of the Swarm Chatter podcast and the second episode in the series

about Rebel Loser Fleklis, the Balmachabur, say for Chuvamayava and others Swarm.

On this episode of the series and of the podcast, we'll be discussing the Chuvamayava, excuse

me, his magnum opus and this episode and this mini-series is sponsored by Michonne Netzechiak,

who has published the Swarm of Rebel Loser Fleklis.

And now they were Zaykhah to print the Chuvamayava in its entirety, including the new volume

on Evan Ezzer from manuscript, which is again a very, very close of a thing.

We have Metavala Rabanon and this is the 200th Yard side of Rebel Loser Fleklis, as mentioned

on episode one.

And so thank you to Michonne Netzechiak for sponsoring this episode and a real thank you

when I ask you to come to them for publishing the Chuvamayava in this wonderful, beautiful

new edition.

This episode of the podcast and of the series, I'm going to be joined by Rabbi Moshe Tobal,

who is a maggot cheer and a rash coal in Westdeal synagogue in Deal, New Jersey, and a friend

of mine and a real Chuvamayava, a bloze of Fleklis, a fecinello.

So thank you, Rabbi Moshe, for joining me.

Yes, I feel it's a great privilege to join Rabbi Nakhian in his podcast over here and

it's a great privilege to be speaking about the Chuvamayava, someone who I feel very

close to his works, his svaram, his life, since I was a young boy, I always enjoyed learning

the svaram of the Chuvamayava, especially, say, for the Chuvas of the Chuvamayava.

And, you know, his style of writing is so beautiful and so woven with words of Rabbi Sainu

and he brings out the points that he's saying very beautifully and it's very enjoyable

to read all the svaram, to learn any of his svaram.

Especially, especially his drush, which brings so much joy to the person who reads it

with clarity of Ashgafa, which is unbelievable.

So it's a privilege for me to speak about the Chuvamayava and about his work of the

Chuvamayava.

Yeah.

Okay, so let's start off from, if you could tell the listeners a little bit about yourself

and your background.

So, you know, I grew up in a school, there's a little bit out of the box.

So I was always, you know, into, you know, not the regular things that, you know, in the

regular, she was just schools they're into.

I was always into, like, researching everything and, you know, not just, you know, taking everything

at face value.

And eventually I took that to, you know, Mesifta and later into face measures and even

through face measures, Gavaya.

I like to, you know, research everything and understand it with its full clarity and

depth.

And therefore, I really appreciate the svarim of Chachmiprag, which I feel that they had

this shlamus and this understanding from all angles, you know, they had a very broad,

very broad chinoch.

And Mala, that gives more of a depth to when they say a svar or when they say something,

that's with a clarity, a certain clarity, that I enjoyed from the Chachmiprag.

Even, you know, I really was inspired by the works of the Neuidbi Huda and that's how

I got to the Chumayava.

So I really got into the Neuidbi Huda where his works, his chuvis, especially his chuvis,

his droshes and everything that he wrote, I really enjoyed his works and his, and his

the way he presents it and everything.

But once I started going into the works of the Neuidbi Huda, I started getting into his

Talmedium and that's how I came to the Chumayava.

I really enjoyed everything that I saw by the Chumayava and of a daich and a bit of Al Ranchberg

and all his other Talmedium to mention a few.

And I really appreciated some of what I saw there.

It's not really so much, you know, the run of the mill, like they say, the regular in

the box, they have more of a well-rounded view and presentation of what they say.

Yeah.

And the Chumayava specifically is interesting.

And as you mentioned, the Chachmiprag is always interesting, they're different.

And I mentioned on the first episode that the Neuidbi Huda actually was Polish.

But to me, the Neuidbi Huda mentioning in a Blossoflechus are real proggies or Blossoflechluses,

I mean, Yuchus of Prague.

So these are real, it's a different, it's different, it's a little different than you can

see that from reading Blossoflechluses Varan, that he's from Prague and he got Polish.

I think that is true, you could see that.

But you do see the strong influence of the Neuidbi Huda on the Chumayava.

You would see that there's a big difference actually between the Chivas Sien, the way I

understand.

Again, I should say disclaimer before we start talking to things.

One thing is that, of course, everything that I'm going to say is the way I see it.

But every Godel has many different ways of looking at him.

Every Godel is tremendous.

Every Godel is way beyond their comprehension.

We can't really understand them or describe them properly.

But this is the way I understand it, the way I see it from the Svaram, the things that

he wrote, and Drosha said he said, this is the way I understand it.

But everyone, you know, is not mischubed to take it the way I see it.

The second disclaimer is that I'm going to say what I remember Mikufja from what I

remember from learning the Svaram, not from being able to go into the Suga as of now.

So therefore, if I made him any mistakes, you could blame me because I am not in the Suga.

So the difference between the Chivas Sien and the Chachmai Praga, I find that the way

he brings the Pilpo into Halacha, I find that more prevalent by the Chivas Sien, even more

prevalent than in his father's safer of the Neuidbi Huda.

Yes, in Drosha Sien, I'm sorry, he does have regular, Polish,

populistic joroshes.

And he calls them joroshes, but really, really their S is in Halacha.

But when it comes to Halacha, I think the Neuidbi Huda is a little bit more tongue-down

with the Pilpo, even though he does have, you know, some Polish influence.

When it comes to Halacha, there's only like slight, like flashes of Pilpo.

Well, they bring it in, but in their Khidushim on Chas, and you see once in a while,

like I'm saying, they bring it in once in a while, you do see that they did have the

Pilpo probably because of the influence of the Neuidbi Huda.

So the way I understand it is that although the Neuidbi Huda was yes, he was, you know,

from Polish, he was from Poland, and he was, you know, he had the Polish Mahalach, more

like Tustel, on this and that, however, I would suggest that he did have a strong influence

on Estalmiedem, and they did get influenced from his populistic, however, when it came

to Halacha, I think they took what he did a little bit more.

They were a little bit more, you know, down on the Pilpo.

Maszhenka, in the shevisteen, I think, is a little bit more up on the Pilpo, even when

it comes to Halacha.

And that's what I have to say about Dr. Clemper's essay on the Machlikus between the two

of me, Ava and Rhyb Schmolandau, that he wants to say that Rhyb Schmolandau was more

into Pilpo, and the two of me, Ava was more of a Bucky, which, you know, I have no way

of telling one way or another, but I do know that it is not exactly correct and accurate

that the two of me, Ava did not have Pilpo because he had a safer, cold, Olim, which we

don't have in print today.

He had a few sperm that we don't have in print that are in Ksavjad, either they have it,

they don't have it.

But one of the sperm are called Olim, where he had, you know, Long Pilpulim, and he refers

to it throughout the chuv me Ava, and his other sperm, I'm sorry, Olimus, I'm sorry, and

other things that he says that I said, Lachdude Tameedem, and there were regular, regular,

fartiga Pilpo, Stiklach, which you would find in Ders, Lachdude Tameedem, or any other

Polish a safer.

But when it came to Halacha, yes, he was more tone down, so therefore, this Dr. Clemper

could have got that impression.

But I don't think that there's any proof that Schmolanda was more horrified than the

chuv me Ava, or the chuv me Ava was more of a bucky than the chuv me Ava, it was just

the way they style themselves in his farm.

So a couple of things to add on there, Schmolanda, you refer into that, when you said Chivistian,

is Schmolanda, he is the native, who does Ramallah, I'm okay with it, to some extent,

he takes over from the native, he says, many chuvists in the native, who do they like

it.

Correct.

And often times, you hear people quote a certain native, who the, it's not really native,

you're the Schmolanda.

And Chivistian is his own chuv a safer, very salty, and he mentioned the purple we mentioned

the first episode.

That's the native, who does safer of purple, drush, drush, purple, it's not really drushes

it's right.

It was real, heavy, purple, purple is another topic one day, it's a shame, hopefully do

an episode on that, on purple, and what real, purple, old style, purple was.

Now, as you mentioned, there's something else that you mentioned was the Makhleges, something

we didn't really touch that episode a little bit, everyone they mentioned it before

you get the Schmolanda.

So, as I mentioned episode one, after the death of the native Yudah, there kind of was

like a rotating, or the Abbasin was a bluzzle, like this in a Schmolanda, there was a Makhleges,

and there was no rob, I believe the next chief rabbi, after the native Yudah was here.

Yes.

So, the Rabaport, the exorcist Aydem, the big Moschilim, was the next chief rabbi in Prague,

but that was a long time, it was decades of nobody, now there was an Abbasin and the Abbasin

floreshed, the rabbi had a function as a rub, but chief rabbi, there was no, there was

nobody to correct the vacant office until you get the sheer, and that was the Makhleges.

It possibly could be that she re-established that office, it could be it was bottled, it

was null, and then re-established in the times of sheer, I don't know how it worked, but

you're right that there was a vacant office of the chief rabbi after the native Yudah,

could be possibly because of the Makhleges, that's why it happened, or it was just the

Schmolanda of the native Yudah.

We find a similar thing in Vilna, after the Tonitasva was nifter, there was no rabbi

of Vilna anymore, and it was just the head of the Besnen, that was the one who ran the

town.

Like Rupchaimöze, it was not the ruv of Vilna, he was the head of the Besnen.

When I say the Tonitasva, I mean Rupshmola Vigder, he was the last and final ruv of Vilna,

there was a massive Makhleges between him and the Vilna going about his office of being

ruv after he was nifter, the office became bottled.

So it could be because of Makhleges, it could be other reasons, Misham Kvida of the

native Yudah.

But whatever the case is, after the native Yudah was nifter, a massive Makhleges ensued

who should be taking over the place of the native Yudah, most apparently supported the Chumiava,

and they were that supported the Mishmolanda, Gnauzam actually had an auction, read the most

recent auction.

They had a multiple page Chuvia from Mishmolanda to the Chuviava, explaining his position

why he should be the chief or ebber or whatever, take over the position of his father.

However, we know that Rupchaietlis weighed in on the issue, he was one of the Dayanim,

he was actually the butter, and he was basically the main one to push the Chuviava, that's

what it sounds like, and it's what's interesting, and I love to point this out all the time,

but although he was the one who pushed a laser-fleckless into the office, he does not favor

him in his Chuvis, and you'll see that he very sharply criticizes him, sometimes when

he feels he made a mistake, that means when the Chuviava had a, let's say, Shaila from

a Barchietlis where he suggests a certain Mahalach in a Gmora or something like that, you

see that the Chuviava does not favor him, and he'll very sharply argue on him, nicely,

but sharply, and he doesn't favor at all the fact that he was the one who got him to

his exalted position of basically the one who's running the city of Prague, practically

the rabbi of Prague, and you see that he was, you know, Kolkula, Loshem Shamaymi, didn't

mean because he wanted the cover, or he wanted, Shmolanda wanted, it wasn't a fight of

cover over here, it was more of a fight of Mahalchim of how to lead the city, because Ripschmolanda

was more open-minded, and I guess, you know, the Chuviava felt that that was like little

Sakona, especially in Prague, where there was a lot of Haskulla flying around over there,

and Ripschmolanda felt that he could go with more, you know, Pshara Dika, and maybe that

will make Shalom with the Haskulla and maybe be able to integrate both, and therefore

it won't be so much of a Sakona, it could be there was Tumahalchim how to run the city,

that's my own theory, that's the way I understood it, and to some degree, Ironic, as you mentioned,

those Bahá'í and de Blasovláka, Zavarach, Eitlis, and his brothers, who the Eitlis were

big Maschila, they were very involved in the Haskulla movement, they wrote Hamasyev, and

they wrote Maschilax for them, and so they were, you know, that was actually a point

that did bother me, what I did think to say was, what I did think to say for that was

that it could be that the glory of the Tumahalchim was speech, just blew them away, and they

were just swept out their feet, or, you know, it could be that the Tumahalchim was more

of a personable person, that was very, you know, very, you know, he's very like nice

and lovable person, I'm not saying that the Shivastian was mean, I'm not saying that,

Chas Vashalo, I'm just saying that it could be that he was more of a better of a people's

person, and that's why the Maschilax got along better with him than with, you know, someone

who was more open-minded, believe it or not.

Yeah, I wasn't, we don't know, but like I said, we do know that the next Shivrabba,

your frog was a big Maschilax, but by the way, everyone, you know, cheers, and aside

when they were in episode, I'm sure that the Shivrax, if you look at Shivrax, it looks

like a sincere rebel, with his big bearded pious, and he looks like a rebel, but, you

know, he's obviously not a rebel, okay, let's turn to the Shivamiava, the topic at hand,

and the topic of this podcast and the new, beautiful new edition of A Jagash, the Shivrax

Shivrax Shivrax Shivrax Shivrax Shivrax Shivrax Shivrax Shivrax Shivrax Shivrax Shivrax Shivrax

was printed first 1809, I think, then 1815, 1822 or so, and obviously there's also the

new volume in evangelism.

That's being printed for the first time now, which we knew about, it wasn't, it didn't

know it's warebased for a long time, but we knew it existed, maybe it's even some

others, but even as we knew existed for sure.

OK, let's talk about, so we have also a documentation of Khashimish, but, and

And in Réchein Chess, he quotes Trouve-Méavern Choisimich, but so we definitely had a fifth volume of Trouve-Méavern.

So Trouve-Méavern is a...

A lot of safer to do. It's a Trouve-Safeer.

And Trouve-Mich for our genre, an interesting genre, for those familiar with Trouve-Mich for all we could talk about,

but a lot of shots of Trouve-Mich, but Trouve-Méavern is a unique Trouve-Safeer.

It's not your classic typical regular, and as evidenced by the first Trouve-Méavern about Pied,

which is, goes on and on and on and on and on and on and on and on.

Right, many Choisimichs open up and it's like a Shaila.

There's a lot of questions in the town and, you know, someone's a Rotor-Shalta-Rov and the Rob-Road is dancing.

A lot of things are up-suck. That is not what this is doing.

A lot of Trouve-Méaverns have voice as well, have voice on Chois-Méavern, and we'll get to that.

It's definitely a unique Trouve-Safeer.

So let's first tell listeners about Trouve-Méavern, the safer, the structure, the style.

Let's discuss Trouve-Méavern before we dive in and some of the fascinating Trouve-Méaverns and the fascinating examples

that we have to talk about in the safer.

So the way I understand the structure of the Trouve-Méavern is the first volume he has more Chuvus,

not more he has Chuvus, some are lengthy, some are short, some are lengthy, some are short,

but, you know, he also divides his Simanem more by topics than by question and answer,

meaning that if he had a question at many topics, he'll divide it into many Simanem.

And also, his Simanem run through all his svarim, meaning Gaelic-based picks up the Siman

from where he left off in Gaelic-Alev, although the style was very different.

The style in Gaelic-Alev, like I mentioned, was on Forch-A-Locke-Machal-Henarach,

and he just has Simanem and just Trouve-S. In Gaelic-Baze, he decided to do something else,

and apparently he was planning to do this with all the Forch-A-Locke-Machal-Henarach.

We only were so eager to have, as of now, Archaim and Yardir,

and now we're privileged to be so eager to the Gaelic-Alev and Ezir,

and like I mentioned before, there was a Gaelic on Khash-A-Locke-Machal-Henarach,

but like we see, in Simanem-Resh-A-Locke-Machal-Henarach,

he quotes Khash-A-Locke-Machal-Henarach, but there's other places as well,

but that's just off the top of my head, we have her in down, where we have Khash-A-Locke-Machal-Henarach.

So what he did in Gaelic-Baze, which is on Archaim,

was he decided to take his Gil-Yoy-Nus from his own Shal-Henarach,

Ach-Taz, Magna-Vrom, and Sm-, well, in Khash-A-Locke-Machal-Henarach,

and over here I'm assuming it'll be a Khash-A-Locke-Machal-Henarach.

And he put them on, within throughout the safer,

as he moves through the Simanem of the Shal-Henarach,

he like puts his chuvus in between his haggai's of the Shal-Henarach.

Meaning, if let's say he gets up the Siman Ghavav,

and he has a chuvu pertaining to that Siman, he'll stick in the chuvu over there.

And another interesting thing he did in Gaelic-Baze,

which he didn't keep up so much in Gaelic-Gymal,

which was on your idea, was at the end of every halacha,

let's say, at the end of Herchist-Filo.

He'll have a nice short drush, which ties into the halacha,

and like sums up the halacha and the drush pertaining to the halachas that we just learned.

So let's say my Hechist-Filo,

my Hechist-Brahis, he'll have a beautiful drush, like a short drush,

with the halacha tied up, like, with a ram-bam,

like being the yash of a cash on a ram-bam,

like, all beautifully packaged up at the end,

to like sum up, like, and like, like, sort of like a seam

on the halacha that we were learning until then.

In Gaelic-Gymal, he does it sometimes, not always.

So that was just another interesting point that he does.

Also, this is not specifically about the chuvu,

but he does have a lot of things, a lot of chuvus,

that are not halachal amaisa.

Meaning, they are negate to, you know,

you might say Mashiach to Mantaira.

And, you know, actually the last chuvu and Gaelic-Alif,

he talks about Bito and Achaishana.

He doesn't understand how we could say a chakalibachaliyam-Shayavoy,

if Gymal says clearly that he's going to be nice,

and I see them like, oh, well, this is now we're in the spirit over here,

we're up for coming up for Shreldish News on Thursday.

So he says, I see them like,

the girl or the tish-rest in the girl,

depending if you hold a chuvu, or the lozah.

So he says, I don't understand.

And he brings a question from, he brings a question from

the Gomorrah that says that if a person makes a nade,

Shabob and David, he's,

he's, he's, whatever, he's, he's,

he's also in all the things and others, also,

except for this and Arab Yantif.

He says, I don't understand.

It should be in his son or he'll be in Tishra.

How do we get this to be every day of the year?

So he answers, a very fascinating answer.

He says that the Rambham says that there's going to be

Mashiach coming, and he will then be Mashiach Klaali-Sural.

And therefore, the Goula is not the day that Mashiach comes.

Mashiach will come first, and then he will be with with Hashem's help.

He will be Mashiach us, and then we will be Nigol,

and that would either be in Tishra and his son.

So, yes,

Mashiach will come any day,

but the Goula will happen either in Tishra or in Tishra

when Mashiach succeeds in fighting with all the enemies

and building the base of Miktosh.

So he definitely has, you know,

chuvas that are Nageyatagata,

and Nageyatak halam of the base of Miktosh,

and Nageyatak all these different things.

He was not Mashiach but to be talking about Halacha.

He, a lot of times I find also

that he puts a lot of his personal life into the chuvas.

He was very like personable the way I understood him to be.

Again, this is my understanding.

He's very personable, and he was very friendly,

and you'd see like in the chuvas,

he would like, you know, tell the person what he's going through now.

I'm going through a hard time.

You know, I had a stroke or, you know, I'm in tiplets or, you know, like,

oh, you know, this past week was very hard.

One place he says, I was chased out of my house

because they made it, they made it into Asuka.

Apparently it looked like they made his svarim room into a Suka.

I guess they rolled off the roof and made it into Asuka.

In one of the chuvas he mentions that, you know,

different things about his personal life.

You see throughout the safer, this is not against, not, you know,

special about the chuv meavo.

A lot of the Mchabran by feel that he is a little more personable,

and he talks about himself a little more,

not in, not, you know, in the Dachkei Vachas,

which I'm talking about, talking about his personal life,

more than other Mchabran.

But you mentioned tiplets.

That's because in Bohemia, that's a hot spring.

Because this is somebody that would go up and go up and go,

yes, but that's where you would go.

So that's the thing.

As you mentioned, you could see that personable person coming through.

And as you, as you, that was a beautiful example,

to illustrate the chuv meavo, how unique he was.

And now interesting.

Like we said, the first one is about Pia.

There's going to be one about, well, not one.

He has many comments about desire.

We'll talk about desire.

And the desire chuva is written to his very good close friend,

or Carol is Fisher, who is the non-Jewish,

censor of Jewish, not a masculine, not a friated.

He was a Goy.

He was not Jewish.

Not Jewish in Goy.

But he wrote another story, flew in Hebrew.

Is there a book like this as well?

It counts to his friend, which is generally his friend.

And so he has chuvan.

We'll talk about that chuva.

And his comments on the desire, which are in multiple places,

including Avastavid, another play,

which we'll talk about in the third episode, by the way.

But another story.

So just right away, I think you can mention,

you can understand the difference between a regular chuvsafer.

But let's just emphasize that a little more.

The Chuvanava is a reby.

The night of Yudha has one of the most important,

it is the whole time, if you will, chuva is fun.

Night of Yudha.

So let's just take the night of Yudha as an example.

Compare the night of Yudha as a safer,

as not the night of Yudha himself.

But the safer night of Yudha,

as the chuva is avert to the Chuvanava,

just to compare and contrast the two,

to illustrate for the listener the differences

between the two, because they are different.

So I said a little before about how the Chuvanava

is less on the pillow and the night of Yudha

is more has more harifus in there that is true.

The main difference that I saw,

again, this is my understanding,

the main difference I saw between the night of Yudha

and the Chuvanava is that the night of Yudha

was a master, Balmazbear,

not that the Chuvanava was not,

but that his Hasbara was just phenomenal.

It's out of this world.

He could teach you the most complicated things in a chuva

and bring it down to your level.

The Chuvanava could be he could have done that,

but he doesn't.

If you're not a tamatchachum

and you're reading a chuva from the Chuvanava,

he's a reference to you,

call Hatera Kula in one chuva

and you're going to feel lost

and like you're missing out on the main part of the chuva.

Just to jump in, another reason,

because as anything else,

why a new addition was necessary

with all the sources and done properly,

but okay, keep going.

And what you're saying now is,

I found that when I learned Chuvanava,

there are multiple printing mistakes throughout the chuvanava

since he has so many sources.

It's so easy to make these mistakes.

And I was even able to figure out why the printers made these mistakes

because the confusion of all the sources

that they were being fed when they were printing.

Another thing that's interesting with Chuvas Farm

as a whole is who they were writing,

who they were engaging with,

who were they talking to,

their friends,

others, they mentioned Karl Fischer,

who were the chuvas,

so in general, in the Chuvanava,

who are the chalas and the chuvas with?

So a lot of the chuvas were written to his Talmudim.

You see different Talmudim that wrote him.

He had a very, obviously,

he had a very good relationship with his Talmudim.

This chuvanava that I have in front of me was actually

a Talmud brought it from him.

He says,

he had a very, very good relationship with his Talmudim.

And you see, he writes to them,

he writes to them all the time,

and he's machanach them,

and he's machanach them,

and the source,

they're saying good,

he says they're saying good,

if they're saying bad,

he says they're saying bad,

but again, everything was done with Ava,

Chuvanava,

and with the right balance of Chinuch,

and criticism,

and love.

You see, also,

the nightbued himself when he writes a chuva,

he'll write very sharply to him,

but again, he has that balance of love and Chinuch,

of criticism and love when he writes his chuva

to the Chuvanava.

Another thing I noticed also,

this is just a side thing,

that didn't, I don't remember,

I don't recall seeing the night to be who,

the right on any of his Talmudim had gone.

Never, not on a double dutch,

and the Chuvanava,

not any other ones,

not even with Salar Ansper.

Never saw him right on any Talmud had gone.

He would write Harav,

Hagodol,

Hamushlum,

write all nice things about them,

but never write had gone.

It could be, it was his way of Zraykh Mura,

but Talmudim,

I'm not really sure what he meant to do with that.

But again, there was always a good relationship

between the night Bihuda and his Talmudim,

and you see that that passed on from the Chuvanava

to his Talmudim.

So he has a great deal answering with his Talmudim.

You also see a major amount of chuvas

were written to his son-in-law,

its exhibits of Kalim.

He wrote a tremendous deal back and forth.

He even quotes, at one point,

that he was learning Chuvanava together

with his son, Yomptive Bantive Schpitz,

who actually wrote the Zichran Aliyezzar.

I'm sure you mentioned that El Azar.

Yes, El Azar.

I'm sure you mentioned that in the first episode.

It's interesting that you're correcting me

about El Azar and Aliyezzar.

His name was El Azar Fleklis.

That's what for sure it was.

There is an interesting thing

because in the preface to Eilash Khaydash,

he says that he called it Eilash Khaydash

because Khaydash is Gammatri,

his name, Aliyezzar.

He does say that.

But in the Chuvanava, he says

that the Gammatri of the Chuvanava

is his name El Azar.

And both do not work the other way.

El Azar cannot be Aliyezzar.

And Aliyezzar, it's just too much off.

It's not like you could do it with Whisper

or whatever with a Kailal.

It doesn't, there's no way to work it out.

So apparently, he saw it in some way one name.

The Beshmul does talk about a El Azar

who is called Laser and a Laser that's called El Azar.

Sorry, El Azar, real person who's,

real name is El Azar,

who's called Laser.

And someone who's real name is Aliyezzar

and he's called Loser.

The Beshmul does talk about that.

It could be that was the case with the Chuvanava as well.

So that's just the side thing.

But yes, his name was definitely a Loser.

That's how he signs all his Chuvas.

And I think that was written on his medsava as well.

Anyways, getting back to what we're talking about,

he also had Chuvas too.

Sorry, Robdova Dij had asked him.

We see in the Chuvanava Robdova Dij asked him

who was also a Talmud of the Noid Bihuda.

Then he has Chuvas with her Batal Ranchberg.

Her Batal Ranchberg was one of the younger Talmud of the Noid Bihuda

the way I understand it, Kobe Amrong.

He was one of the younger, meaning at the end of the Noid Bihuda's life.

Apparently, when the Noid Bihuda was nifter,

he adopted the Chuvanava to be like his Rebi almost.

Like he, like, like, you know, the way he refers to him

is more with deference like, uh, Rebi.

He has Chuvas, like we said before, to our Borch yetless.

He has Chuvas too.

Rebi Ful, Altschuler.

He has Chuvas too.

Ripschmul Kaider.

Daulashmul.

And he has Chuvas too.

Rebi, uh, the Orchadash.

Rebi, the Ezra from Kalan.

And he has Chuvas too.

Many of the Gdailem of that time.

The Rava Frank for the Ezra.

He has many, many different Chuvas to all different Gdailem.

I want to most mentioned, you mentioned,

Daulashmul.

Mahonat Sikhakiv is working on

Roshal Chuvas, Elashmul, New Edition.

And Elashmul, Mikzaviyab.

So that's beautiful.

That would be a great thing for the Torah, the Torah world.

That would be a great thing for the Torah world.

There's so much treasures.

You know, the Mishabura quotes Daulashmul.

And people don't know who he's talking about.

There's many svar on the Mishabura quotes.

And the people don't know what he's talking about.

But it would be great privilege for the, you know,

the Torah world to have such a safer back-and-print.

I, of course, I'm safe to have the actual

first print of the saver.

I don't think it was ever reprinted, believe it or not.

So, okay.

So we also mentioned, obviously, just to go back to it.

Karl Fischer, you know, it's just jarring.

So there's the Achuva, like an Achuva safer,

written to Ananju.

You don't usually be like, and as a,

as a Chuva, it's like a hell of a Chuva,

like a Maas or Maas or Maas.

We have other letters, but this was not the only Chuva.

He has a Chuva about Nitalnach.

Famous Chuva.

He has a Chuva about Nitalnach,

where it calls for sure Estim about,

I think he asked him about playing cards on Nitalnach.

And the Chuva, me Ava, did answer him.

The question is, did he, did he mean what he said,

or did he not mean what he said?

He said more like, he said that, no,

he said, but learn him always battle,

and like, people that learn, always learn.

So something, something to that extent.

It's like, he said, he shouldn't get too disturbed

by people playing cards on Nitalnach.

That's not a real thing.

He said, it's people just getting excused.

Something, something to that extent.

Like, I don't remember a color, what he said.

I would have to look it up again,

but I think it was something to like,

he shouldn't get too disturbed by these sides,

because people, you know, people that battle,

and people that learn learn,

something to that extent.

Okay, I think now we should turn to some of the content,

and we mentioned some examples,

but especially the Piotr one,

it's quite a long Chuva in the original, for sure,

in the new one, and it's an important Chuva,

and it's very unique and interesting.

So much, I'll let you talk about the,

we'll talk about the first Chuva on Piotr.

So, the Choyle was his student forever from,

I think, his Nagelshoz, Nunchin.

I think that was the way to refer the Nagelshoz.

Nagelshoz was a Prague family.

They wrote the, they say, for Bersheva,

Bersheva, yes, and he actually

have ascended to Bersheva.

So, that was his student.

And he asked him, he said,

we see a lot of people attacking,

see a lot of people attacking the Calir,

for the laws of Calir,

and he said the new Medaktikim,

people that are great Medaktikim,

they're being malagleg on the Durek Calir.

So, he asked his rabbi's opinion,

what he has to say about this.

And the Chuv Me Ava, the Chuv Me Ava,

opens up his Chuv A very strongly attacking,

seemingly the Haskollah,

the Haskollah, you know,

Diktok movement of that time,

saying that they have no Messiah,

and they don't know what they're talking about.

And if they're deviating from, you know,

what the Rishaynams say,

then you can't be Semachah, what they're saying.

He says, they're going on their Miskollahs or Rishaynams,

they're going on their, they're, he said that they,

I'll read it in the lotion that he says,

he says, this door,

you could do whatever you want,

besides for Chuv Me Ava.

Rather, they do have a Mum humaktir,

they bring Mum and they bring it,

Koso, Orbechol, Vash, Hamosik, Lefiv,

anything that he decides that it's nice,

he just brings it on there.

Basically saying there was no care for Messiah,

and no care for trying to justify what they saw before,

and they're just, whatever they see fit,

that's what they say, and that's what they hold.

That was basically, you know,

what was going on with this new wave of Askollah,

and we know he was not too, you know,

happy with them, shall we say.

So that's how he starts off the Chuvah.

Then, then he goes on and he says that I'm not, you know,

so upset at the one who makes fun of the Chalier,

who was Raba Raba Raba from Ibn Ezra,

he said I'm more upset at the one,

I'm more upset at the one who sees the Diri Hamal Agleg,

and sees the Diri Ha Chalier, and he could see how the Diri Ha Chalier

is so clear and so gishmak and so built on the words of Chazal,

and he says that that Raba Raba Raba from Ibn Ezra

attacks him for the fact that he built his words in the Chazal.

He said that's the biggest compliment you could give him

is the fact that his words were built on Chazal,

and he says, and his lotion is great,

and everything is so good about it.

He says how could you praise the Malag Lake?

Now, I'm going to go a little out of order.

Later on, in Oyes Yud, he, at the beginning,

he had seemingly like a text of Raba Raba Raba from Ibn Ezra

for his attitude, you know, in general,

to different Godoylom and his Purushalatura,

and he says, the Rabaan attacked him,

and he quotes one of the Lashainists, the Rabaan,

which is a very sharp one, where he says,

where the Rabaan says,

I will pour molten gold down this Khachem's throat.

So he goes on to say how the Lashainim,

the ones that were more, you know,

the ones more later, he does bring that Toysfis,

you know, does quote Ibn Ezra with Alana Shvachem,

and was very, you know, praising the Raba Raba Raba

in Ibn Ezra, he brings the Rabaan was,

but he brings a lot of tinnus that the other Rishainim had,

and he does bring the Mara Shal, the famous Mara Shal,

in the beginning, the preface to Babakama,

and the preface to Hulin, and however,

he does end off, and he says,

everyone has to be very careful.

The whole zeus, I'm going to read you the Lashain,

he says, you can never take the words of the Rishainim,

one against the other, and say,

all right, look how they, you know,

let's say, sharp them out.

So we should not accept what he's saying.

He's saying, if the Rishainim attacked Ibn Ezra for what he said,

they've been Ezra's, we have to accept what he says,

okay, maybe we can't be semikhan it,

because we don't understand it.

And what the Rabaan says, okay, he says,

he goes on to say, he says,

we're not going to accept the words of the Rif

because the Raza argued on him,

we're not going to accept the words of our great Rebi,

the Rabaan, okay, it's a buzzer,

a lag, a moid, moid, has it?

He said, the Rivaan argued on the Rabaan very sharply,

and still we accept the Rabaan, and we accept the Rivaan.

These, he said, these sharp Lashainists,

that the Rishainim had, from one to another,

he said, only a full gets influenced by these Lashainists.

He said, a person has to know how to separate the,

I don't want to call it attitude,

but the attack that they had on each other

and the conversation more

than the Tuhichin that they're saying.

He says, the Chacham takes the idea,

and the tippish takes the more the hack, let's say.

So that's what he does say, he does stress that.

So then after that, after saying that he doesn't appreciate

someone who could see both and picks to side with attacking the calir,

he goes on to describe who Rabaalaza calir is.

And he first starts off by saying,

he first starts off by saying that Rabaalaza calir

is a Rabaalaza ben-Obshimin.

And he brings, well, he brings from Taisus and the Rosh

that he was from Curious Afer.

And he was Rabaalaza ben-Obshimin.

So he's saying, we could assume that that Rabaalaza ben-Obshimin

is a Rabaalaza ben-Obshimin by Yoray.

So therefore, he's saying, you can, therefore, disregard,

he says, what the madani mellach, it's very interesting

because there's the famous story with the Yomte, the Taisus Yomtev

when he got malchendon, right?

There's the Holmigilus Aver

because he was called, he called it madani mellach.

So they say, oh, he's making rebellion.

So it's funny because in the beginning, he calls it madan,

he calls it the name that they had to change it to.

He calls it madani mellach, and then a few lines later,

he calls it madani mellach, he's back to the original title.

So he's back and forth between the titles of what to call the safer.

But he says, you could disregard, he says,

because if it's a bellozim, nobshimin,

then it just doesn't work out with what he's saying.

Then he goes on to say the godless of verb shimin by Yoray.

The lozim, nobshimin by Yoray, he brings all different members of Ghazal,

how great he was, and therefore, if he's a bellozim, a qadlier,

as a bellozim, nobshimin, you cannot, you know, make light of what he says.

But then he says, whether you accept that he's a bellozim, nobshimin

by Yoray or someone else, he says, one thing is for sure,

he has to be before Raba Barnach Mani.

Because he is under the impression that Raba Barnach Mani was the one who,

that that was the way he understood.

The Raba Barnach Mani was the one who made the mellashrabahs.

There's a massive, you know, you know, discussion who actually made the mellashrabah.

But he is under the impression that the mellashrabah was made by Raba Barnach Mani.

And he says that over there, there's a mention of rebelozim,

a rebelozim, or a rebelozim, whether it's a rebelozim or by Yoray or whether it's someone else.

And he says, Tanoi, Paiton, with Darshan.

And he says, there's a different gear set on the mellash,

that says, so he says, according to that gear, so it's more clear that he made the Kravits.

And therefore, he's saying that this would be rebelozim or Mishmin.

And the mellashrabahs talking about him say, obviously, he had to be before.

And he said, even if you say that it's Darshan,

he says that the aurakh seems to connect Darshan with Kravits.

And he says, he says, also, it's mashup and taste of the rosh, that Darshan is Miloshan

Kravits. So therefore, it would also be as well, that the mellashrabah is talking about this

rebelozim, and so he had to be before Raba Barnach Mani. That's what he tried.

That's what he's bringing in the next segment.

And the next is, and he's valid, he goes on to say,

that the Safar Yurtsin has an opinion, and the Rajba holds this way in Chuvis,

that he was not rebelozim and Mishmin, he was a rebelozim and Aruch.

And he says, what does he do with this mellashrabah?

So he says, it sounds like from the Rajba that he had a different gear,

so in his gear, so was a rebelozim and Aruch.

Later on in the Chuvah, where he brings down the Chuvis Arajba,

I think it was Ois Nontes, yeah?

It's Nontes, just to get a flavor of how long this first Chuvah is.

Yeah, so in Ois Nontes, he does bring down the Chuvis Arajba,

and it sounds like he was gurs in the Ghamara, sorry, in the Mejshrabah,

Herbalozim and Aruch. However, he says, besides for that,

besides for that, he says, he says, it could be the reason why,

he says, we don't find that Herbalozim and Aruch made it appear to him,

so he said, we could be that the Makar, if this is not the Makar,

that Herbalozim and Aruch made appear to him, meaning you're not gurs in the Mejshrabah,

Herbalozim and Aruch, like the Rajba, he says, it could be the Makar was,

from Rebiyohin Medzakah, where Chazal say that in Khagigo,

that Herbalozim and Rebiyohin Medzakah was Mishabah, Herbalozim and Aruch,

by saying that he's not Deirish, and again, like we said before,

Deirish could mean Kravits, like we said, from the taste of the Rosh,

and the Oys before, so that is the Makar for Rebiyohin Medzakah,

being the Balhapiyat, and then he brings a very interesting raya to this Shita,

what's his interesting raya, because he brings from the Shiboule al-Aqat,

that he was becabled from his father, from Khachmi Luisir,

so in Luisir, and he says, you know, he has like a little parenthesis over there,

and he says, you know who Khachmi Luisir are,

he says, Rebiyoha Ghadol, Rebiyoh Al-Yezir Ha Ghadol,

and Rebiyoh Shimon Ha Ghadol, who the Rebiyom of Rashi,

we're talking about great people over here, that he puts in his parentheses over there,

and he says that they had a cabolo, that when this Rebiyohzir, Haqaliir,

made his pit about the Maismir Kovah, a fire came down from Shama'im and surrounded him,

so he says, but you know, you see in the Gomorrah,

it's in the Gomorrah of Aindoshin, in Khagigo, that it says when Rebiyohzir

was Dersh and the Maismir Kovah, you're the Ashrin Hashamahim,

so he's saying, you see a direct connection between the python, Rebiyohzir Haqaliir,

and Rebiyohzir Haqaliir, so he's saying this seemingly is a nice smakh that the Rajba has a

correct assumption, that the Rajba is correct, that Rebiyohzir Haqaliir is Rebiyohzir Haqaliir

is Rebiyohzir Haqaliir is Rebiyohzir Haqaliir. The next he brings down his great Rebiy,

the Heliganoy the Biyudah, in Slach and Brachis, that he says that even if it's not

orbaloza bin Abshimin, orbaloza Haqaliir, he says it has to be at the time when they were

Makadish al-Piariyah, and he says it is based on, this is clearly based on the choices in the

rush, that says this, this is based on the choices in the rush, and it couldn't be in the times of

Abayin Rava, because in those times they already stopped from making kiddish a khidash, and he says

you see that from the Ramba, so he says, therefore there is a Kino that says An in Tasha Meyus,

so 900 years from the Khurban, that is not possible to be in the times of the Tanoi, so therefore

it sounds like it's going to be much later, so he says, he says you have to say that they added

that on later on, when the deris got longer, someone added on 900, when they got the year 900

from the Khurban, but it's not from Rabbaloza Khaliir, meaning for however many years he said,

and then later on as the deris went on, they added more and more until it stayed that way, that's

what he says you have to say for that, however now he goes further and he discusses the name Kaliir,

he says what's this name Kaliir, so he brings the arch that says Kaliir is a name of a cookie,

and he says, and he says that what happened was Rabbaloza Khaliir ate a cookie that had a

cameo on it and from that he became very, it says Nistapach, sorry Nistapach, he like opened up,

I guess that's where his poetry like started flowing, not really sure what he means by that,

but it says that he ate some sort of, I'll read the lotion that he says, he says that he was called

Kaliir, Nikra, Rabbaloza Khaliir, and he became like opened, however he brings the

Madani Yomtev, and now he's back to Madani Yomtev, after he's back and forth with his name,

that he says that no, his grandfather was named Kaliir, and like we said before, he says you

can't say like the Madani Yomtev if you hold like choices and the rush, because if it's Rabbaloza

and when we're sharing by a chai, definitely it wouldn't work out, but anyways, he's saying that he

was called Kaliir, because his grandfather was more famous than he was, so he signed his name Kaliir

because, so people just don't know who he is, because apparently his father wasn't as famous

as his grandfather was, that's what he says, and then he points out that he signed his name,

Rabbaloza Burrebi, so he says that if he's going on himself, it means that it's like saying

you're the Godel Adar, she's saying that Burrebi was going on his father, grandfather Kaliir,

so therefore it makes more sense, that's what he says, okay, the next, the next

Eus and Eus Zayin, he brings the pinion of the Zichun Yoysef, which was a Bios of Steinhardt,

and the pinion of the great Moscow Chacham, Ravolf Heidenheim, who is very famously known for his

Siddhar and his marzorim, where he, you know, fixed up the Nyschoyse of the Puyutim and established

them, Chamser of Familisly said on him, he was actually a student of the Azea-Razim in Azea,

Amoy, Amoygim, and Chamser of Familisly said about him in his chuva, that Lulei,

Ravolf Heidenheim, the Puyutim would have been a staker from Kaliir, so he definitely was very

Mishabach and Mishabach him, and descendants of Chamser of Familisly have some sort of like

Kabbalah from him, that they should only use his Siddhar, something to that extent. But anyways,

he, at the beginning, I actually have the Marzor, he, in the beginning, has a long Arichus trying

to figure out who Ravolf Heidenheim is, and as well as the Zichun Yoysef, the Zichun Yoysef as well

as Ravolf Heidenheim, and they come out, he says, Lulei Divre, you know, Rabbi Sainari Shainem,

he wants to say that he's in the times of a Sad Yiguin, and again, the reason why is because

of that Kino of Anantisha Mace, 900 years don't work out with the Tanomenameroan, so therefore it has

to be like in the times of a high-gain, or a Sad Yiguin, right? Sad Yiguin or a high-gain, I think

the Zichun Yoysef said is in time of a Sad Yiguin, and Ravolf Heidenheim said, like a little

after a high-gain, it's the same, basically the same chuva, he says the problem, there's a big

problem, because in those days they didn't know where Kira Safer was, so he says the Kira Safer

has to be referring to Halachis, that's what he's saying, not to an actual city, meaning he's

saying that it was called, he was called the Kira Safer because of Halachis, but not that it was

the actual city of Kira Safer. The chuvmaava does point out that Ravolf Heidenheim says the same,

you know, the same theory as the Zichun Yoysef, but he does point out that he does not ask this question

of Kira Safer, but he does say, very interesting, the way his lotion is, he says, but if he would have

known that he was Mechaven to the Zichun Yoysef, he would have been very happy. However, he says,

it's very, very hard to, you know, choose their words over the words of Rabbi Sainari Shainam,

and also he says that it bothered him also to say that it was a name, that Kira was his name,

because that's what the Zichun Yoysef and Ravolf Heidenheim are saying, that it was his actual name,

but Ravolf Heidenheim was his name, and he wasn't named for something for a place, or a cookie,

or anything else, he says, you know, I looked around and, oh, Shema's Githin, he says,

and the Shema's Githin of the Beshmul, and the Shema's Githin of Mirab had been Khaviv,

and the Shema's Githin of the Khacham Khagiz. Now, for those of you who don't have a first edition

of Halacha's Katanis, you have no clue what it is. For some reason, unfortunately,

it was never reprinted, in the back of Halacha's Katanis, the Rabiak of Khagiz, while really the

Miram Khagiz's son, a whole bunch of like Mice Besdins and like different psaqim about Shema's

Githin and all different other things pertaining to Githin in the back, as a contrast, a film in

to the Halacha's Katanis, for some reason, it never got reprinted. So that's what he means when he

says, the Khacham Khagiz, and he says, Yamsha Shema, he says, I never saw this name calir mentioned

as a name of a person. So he says, I really don't want to accept this, and then he says,

there is a general Taina, which would be very good according to the Zakhrin Yaisif, and

according to Rev. Haydenheim, which is he says that you see from the sheerim of the Torah and Tanach,

and from the times of the Ambeiroyam, the Tanoyam, there was a different style sheer, a different style

of the way of Song. It wasn't like the Rhimes and Stanzas that they had, and later on, and he says,

possibly this didn't happen until the times the Goenim, which would be very good according to

the Zakhrin Yaisif, and according to Rev. Haydenheim. But he says in the times of the Torah,

in the times of the Nakh, in the times of the earlier, it was a different style, and he brings

from, don't rub down Yitzchuk, a babanel, he brings from Rezaiman Adoyimim, he brings from

Shlama Dubna, Reb, he calls him Khacham Khasham, Shlama Dubna, Shlama Dubna, and he brings from

Ramesha Desao, from his Purish, how the structure of the sheerim of the Torah are different

than the later on. However, he says, to answer for again the Rishaynim, he says, we can say,

that those sheerim was, so they weren't done in that style. However, sheerim that were personally made,

not Al-Pi-Ruhakadash, just from their own inspiration, he says it could be they still had that

style, even or not still, but even then they had that style. That's how he answers that.

And then he goes on to ask a very powerful question on the Mahalach that he's saying from

the Noid Bihuda, and the Teisfis, and the Rosh, and the Rashban, they say, for Yuchsin, and that is

that, basically, they're saying that he's a Tana. So they say that Ramesha, the son of his

Redbie, or Mayor Fischlis, he had actually a very good relationship with her blade Fischlis,

but this is very interesting. He quotes his brother, Ramesha, he says that he brought a very good

raya, a very strong raya, he says, and the raya is that, on Rosh Hashanah, the piet of the calir,

he says, Shloshim, Kymosh, Shloshim, we blow 30, like 30. So he says, birdy, that is only after

we have the Takana of the Gamara in Rosh Hashanah, that's why I'm a Dalai Moralif,

according to Rabavou, that said, since we don't know what is the, what is a trua, what is, you know,

if it is a Gennath, or we don't know if it's Yululee, or it's Gennath, so therefore,

Mishem Tsafik, we do trua, Shwaram trua trua, sorry, Tkiyah, Shwaram trua, Tkiyah, then Tkiyah, Shwaram

and then trua, Shwaram trua, and we do it three times each, that equals 30. He says that the only way

we could get 30 is only possible, is only possible if we're, if we're after abavou, so he said,

this is a very strong raya, Kanegad, Toysfus, and all the Rishainam that we mentioned before,

as well as his Rabbi, then he had to be Huda. So he tries, not tries, but he mentions the opinion

of, you know, my grandfather, the Shlah, yeah, and, and also the opinion of the Mune-sra-chamim,

that they base it on our resolve, that they always had, it was, it was not established by abavou,

but even me, Sinai, they had this like, so to speak, Safik, it wasn't like a Safik, but it was,

that's the way it was supposed to be done, and the gammara just put it out as a Safik, but really,

it was, like that from Sinai, and he doesn't really like that. He says,

he doesn't really like that. However, he brings a brilliant elucidation from our Rahul,

our Wolf Heidenheim, to explain this piot, and he says that, no, he says that there is a different

Nusach that doesn't say Bezeha, Choydesh, or Bezeh Choydesh, he says Bechol Choydesh in every

month, and he says, Revolt Heidenheim says, they're both good, and why? He says, I'll tell you why,

he says, because if you look in Misecha Sukha, Parakhae, Mishnahe, the Mishnah says,

that during when the Bezeha-mictus was around, and when they're in Yushalayim, or when they ran

out to Surah al-Kauponim, in the Bezeha-mictus, they used to blow 30 kias, and the Mishnah

goes on to explain what they were. Gimol, that's three, you could do the math now,

three, the Psi Khashar, for opening the gates. Tess, that's nine, the Tamajsh al-Shahar, okay? Then

you have Tess, the Tamajsh al-Beinar Bayam, so you have another nine for the Tamaj of the Beinar

Bayam, and then when they had Mosef, which would be on Rash Choydesh, or any other time,

a Moussaff, and how you may see, even Oye Tess, so if you have nine, nine, nine, nine times, nine times

three, plus three, is 30. So he says, there you get your 30, and that's why it says Bechol Choydesh,

and he says, so that's why every month, they would have 30 Kailas, and that's what the Kali

was referring to, not to the Kailas of Rash Choydesh, and he says, even if you say Bezeha-choydesh,

because on Rash Choydesh, like the Gomorrah, he says, he wants to bring from the Gomorrah and

Daphne and Hay, Amaralif and Suka, that on Rash Choydesh, as well, these truest were not in his

battle, and they did them as well on Rash Choydesh, in Tishri as well. So he's saying, so yes, you could say

even Bezeha-choydesh, and it'll be well, it'll be good. Basically, he very much favors the

shita of the Rishan, and he says, listen, whatever we're saying over here, the Rishan are saying he

was a Tana, so he was definitely a Tana. Was he a Bala Zabana Rach, was he a Bala Zabana Shimon,

was he a different Bala Zabana Shimon, doesn't matter, the point is he was a Tana, he was a Bismanda Tanoim,

he says, even the Arizal, who was a Kodesh Vinayru, he says, everyone speaks about the Arizal

such greatness, he says, he didn't say Piyutim any other time, but on Rash Choydesh, when it came to

the Kaliar, he would say, he would say the Piyutim, and he said that they were Nisqan, Al-Pi,

the Derachemis, and with the right, with the right understanding, and I love this part of the

truth of me, however, this is just great, where he says, and what do I have to bring a liar from

the Arizal? He says, there are people much greater than the Arizal, Rashi, Toysviss, they're

Ambani, they're Rashi, but they're much greater than the Arizal, and they were Misha Bechem,

so why do we have to bring proof from the Arizal? You know, not Chastashan to make light of the

Arizal, but people sometimes get carried away by esotericism and all this, and they forget that,

you know, the Rishanam that we had on the page are way more holier and way more than any of them,

and any of these great, you know, Mikubolim, and, you know, as great as they were, the Rishanam were

a thousand times greater, and then he tries to bring a proof to Black, and the, and the,

sorry, the Taisis and the Rosh, that Rabbalozah, Rabbalozah Kaliir was Rabbalozah, never shimmin,

because he brings up Sikta Zotrosa that says, the Zem Masha Omar Rabbalozah Kaliir,

uh, the Hulu, so that was in Oslam, and hey, he talks, he brings this, he says, this is a little bit

of a raya to the Taisis and the Rosh, that Rabbalozah Kaliir was Rabbalozah Shimmin, because that's

the only way we would work out with the years and everything, so he says that it's not really a good

raya, because he says that you can say that is, he could say that it's, you could say that the

Sikta Zotrosa was written by Rabbalozah Rabbalozah, and he put in things in between the Psykta

that he collected, but it's not all the actual Psykta, but these are the words of Rab-Tuvia

Rabbalozah, so he's saying there's no conclusive proof for that. One more thing, before we sum up

everything, he brings a big question that if Rabbalozah Kaliir was from the times of, of, of before they

were before, sorry, in the times of when they were mechanical, Piri Ia, he says, so how could we have

a piot that we say on the second day of Yomptiv for Sookis? So he says that, he says that no

you need to be who this says an answer, and the answer he says was that really, he made a piot

for, um, he made a piot for when Yomptiv falls out on Bays-Gimmel or Hei, when the first day of Yomptiv

falls out on Bays-Gimmel or Hei, that was one piot, because then we have the mitzvah of

Dallad-Minim that day, so then he made the piot of Ekra-Pi-Eits-Haldar, but if the first day falls

out on Chabis, so then he made the piot of Elam-Keshonov, and then he says when they came to having

a two-day Yomptiv, so then we just put the piot of Chabis first and the piot of Priets-Haldar-Second

because the second day there's always, there's going to be, or whenever, his tina is that when you

have the second day Chabis, when he's switching around, but, but he says, but that's, that's the way

they put it, because not always are you going to have, not always are going to have, not always

are going to have the first day, not always are going to have the first day, um, Chabis. However,

the second day doesn't fall out on Chabis, because the first day could only fall out on Bays-Gimmel

or Hei, so the second day's never going to fall out Chabis, so therefore we established that

the Priets-Haldar should be on the second day. Uh, he does have a tina, I mentioned before,

quickly, that he had a tina on the lavosh, why don't we, um, that if the first day fell on Chabis,

we should switch around the order on the Marath turno, and the lavosh that they have it,

they have the, they have the different orders, he's saying that when, when you have the first day

Chabis, you should switch it around, that's what he has, but the true Riyava has an answer,

and with this he wants to answer many other, okay, so that was his theory, based on the

review, though, that there was one pit, they split into, or he made two different puths and for

different times, and then they instituted it when they had two day yamtheth. At the end, he sums up

that, you know, these were great Gadolim, that the Rebolaza Kalea was a great goddle,

and we have no right to, you know, be mezals on his words, and he brings countless times with

the reshainin, handle what he's saying, and try to explain what he's saying, he brings the

Tashbiz, Rashi all over the Tashbiz, he brings the Radhak, he brings all the reshainin that are

handling, and they're reckoning with the words of the Kaleer, and they're, you know, they're words

that have to be taken seriously, and how hushed they are, and how, how we're supposed to,

we're supposed to be enthused by reciting these prayers, which are so connected to, like he said

before, so connected to the words of Ghazal, and there's so much in there, there's such loaded

words, and so beautifully written, and laid out. And then he ends off with a very interesting thing.

He ends off that, I am not talking about, these are only the piyutim of the times of the Tanoim,

Dameiroim, but he said, in the past 150 years, new Tfilis started popping up. He said, I'm not

talking about those Tfilis, and he says, especially, he said the cast of Shabdaitsvi,

Yamashemoi, Hashemishaw, what do you call him, Sharia, and, you know, Yaka Frank, Yamashemoi,

all those guys, he said, they, you know, they made a lot of Tfilis, and especially those guys,

we stay very far away from that, but he's talking about, in the beginning, before he gets to those,

to Frank and Shabdaitsvi, he was talking about just the regular Tfilis that were made, he even

quotes the name of a safer, Lekutaitsvi, and he actually says a very interesting story that his

Rebi had a Lulvan Esrig that was the most mehudder, and he says that the Nehryhuda would not

withhold money at all when it came to spending money on his Lulvan Esrig. He said,

Haqesev, hazav, loyhoyon, nershe, beinov, muhumah, afsha, Esrigyeh, bethach, he says,

Esrig should be bethach, was a hayyehker, he says, it doesn't matter, he'd spend all the money,

and he said that there was one person who started, he wanted, so basically, they all used to line

up, and they used to want to be yaitseh with the myth, with the Lulvan Esrig of the Nehryhuda,

and he said that one person started saying the Urotsin before in the Tilos Lulvan, that was printed

in Makutetsvi, and he said, the Nehryhuda, Kaas Virugas, he got fuh, like Taviyahul, to say that

something like that, he got fuming mad, but I'm ever a Ketsavgala with a great storm,

he said, great anger, that someone who says the Urotsin can't be yaitseh with my Esrig,

and he basically grabbed, he let him be yaitseh with his Lulvan Esrig, so as a summary,

he was saying this great praise about Rabbalazah Kaliir, he's trying to defend the words of

Taisus and the Rishainim, that he was a Tana, whichever Tana he was, he answers the questions,

and then he goes on to praise the Kaliir again, and say that this is only talking about Tanoim,

we're not talking about the Tilos of the Hasidim, probably that's what he was talking about,

and all the other McCoballum that were making Tophilus in the past 150 years from when he was

writing this, what's interesting to note is that in Simon's Saddi of the Chuv Meyava, he says

about Nus Chois, there's a very interesting point, so we're going to move now, smoothly into

another topic, he says that there's a famous, you know, discussion about Nus Chswared and Nus Ch

Ashkenaz, in Chuv and Chuv and Simon's Saddi, he was talking about ending the brochah,

Hamavar Chus Amel Yisrael-Bashallim, with the Kamen custom, I don't know, all Germans, but

many Germans, they end in a certain way Chuv of Yisrael-Bashallim, instead of Hamavar Chus Amel Yisrael-Bashallim.

So he has a long Chuv very fiercely defending the Minig, and then he says, at the end,

he sums up the Chuv like this, I'm going to read you his exact lotion for the flavor, he says,

She knows what's going on, now listen to the words of the Chuv Meyava, this is astounding,

I don't know how many people know this Chuv Meyava, he says like this,

Shama Bikresatati Hatsadikim Al-Shayir-Saham-Habasis-Roll,

Minus Chswared Zohar-Rambam, Hainoyah Goymar-Hawal-Below-Pasach, he would say Hawal again,

where Nisan were coming to the wood days of Nisan, and yes, the night behudah would say Hawal

on the Lail-Pasach-Akhir at the feel of Bib-Base-Akhnesis, but on who ain't Noyah-Gen-Kain?

Tashir-Hed-Aramob-A-Rachheim, Sementaf-Bezayin, Sif-Dalid,

Vakir-Ce-Bem-Har-Bem-Eud, Im-Kol-Zeh, he says, and shun him, he never said any Yirotsin,

or any Tfilah, or any Bishayim, you heard that these were mechanized, this 150 years, like we mentioned,

he says for the T-Burt, he wasn't moikh, so this sounds like some sort of like contradiction,

over here we're saying that he got very angry, and over here he's saying that, you know, he let

them do it, unless he's going back on the Nusr-Has-Fardim, that's he's saying, this is what he,

this is how he ends off, he says, Bishayin was the truce-Maram-Ash, Hylik-Sli-Shi, which is not

the Maram-Ash, it's the Ponami-Iris, that's how he ends off, and he says that he himself, he's

gonna change, he did it one way, and now he sees that people are getting very worked up about it,

so he himself is gonna change, but he says over here, very interesting, La-Li-Baya-Halt-Tor,

and Al-Live-Hat-Sibur, she inegou-Kavose, that they should switch their Nusr, so the way I understood

what he's saying over here, now moving on to the next topic, was that his attitude to Nusr-Hoyis was

that a person, if he feels the necessity or attachment to a certain Nusr, if you look in

Ish-Bat-Simon-Khav-Dalid, he says that that, that the Magan Avrom says that a person should not

change his Nusr, he's saying that's only if a person doesn't have a strong connection and feeling

and passion to that Nusr, he says, but if a person has a strong passion to that Nusr, he says,

he says if a person feels that passion, he could do it for himself, he could change, and he could

go with that Nusr, the way in the study what the two of Ma'av was saying was the need to be who

the felt that passion, and he says, back to the Maram-Ash, I'm sorry, the Maram-Ash is says that that's

a raya that that is his Shersh-Nashama, because the the whole argument of the Magan Avrom was,

you don't know where your Shersh-Nashama is, he says, yeah, that's when you don't have any

feelings towards Nusr, but if you have a passion by yourself, not because you're part of a movement

that we dive in this way, but you yourself have a connection to a certain Nusr,

then he's saying that that's a raya that that's where your Shersh-Nashama is from,

and therefore you may change, so that's the way I understood what he's saying over here,

but again, to change the Ciber would be, would be forbidden. It's not more correct, he says,

in many times, spired him or not more correct than Ashkenaz, Ashkenaz, he says, I'm not coming to

point out in the Chuvach and Seminalov, he says, I'm not coming to point out any faults in

any Nusr, he said they're all good and all great, and again, you can't change from one to the next.

However, like he's saying, the Nadeviyud himself changed for himself only. It's interesting to

point out that some sayfer also says a similar thing in our Achaim Seminkovtsa design, I think,

this is all naqi, this is all off the cuff. Everyone hold it to it. Yeah, so don't hold me to it.

Chuvach, some sayfer, says that he has a tiny, he has a tiny too, a certain

rov-rib-moisha-tomar, who was the rov-a-bezen-köydish of Matoivu-oihalecha-yakov. Do you know who that is?

No. Well, I'll tell you, toymar is tidal-bam, and Matoivu-oihalecha-yakov, well, he was the rov-of-ohil,

so I guess he wanted to disguise his name because he was going to lay into him,

in that Chuvach a little bit, very nicely, but he did. And he said that his opposition to Khasidem,

now people identify Khasidem, he was not Khasidem, he was German. And yes, and he was very proud

about it. And he has a whole Chuvach about how you can switch from Ashkenaz to Svared,

and he says that, that is, Rebionus and Adler, and Aflo did dive in Svared,

or Svaredi, whatever it was, was because he said, because that's how that Rizal made his Kavanaugh,

and he said, if that Rizal would have been Ashkenaz, then he would have made the Tikkunim in Ashkenaz.

Now, many people attack the Khsamsoyfer, including the De-Veix-e-Hain-Tzanzarov,

he texts the Khsamsoyfer, and he says, what do you mean? That Rizal was Ashkenaz,

and the answer is very obvious, because if you look at the history of Yushalayim,

where that Rizal was born, that Rizal was born in Yushalayim, and his father was in Yushalayim.

Yes, he left Egypt afterwards, Metzraim left afterwards, but he grew up originally in Yushalayim.

The way it was, the structure was Ashkenaz, the Ashkenaz Minion did not convene

only on Rosh Hashanem Kippur. They couldn't have the script together a Minion during the year,

so then his father Davind, with the Svaredim, the whole year, only on Rosh Hashanem Kippur,

where they were able to script together a Minion, then the Rizal, sorry, then the Davind Ashkenaz,

and very interesting coincidence, the Rizal, everyone agrees, Davind Ashkenaz, on Rosh Hashanem Kippur,

surprisingly so. So the answer is very simple, that Rizal was following the custom of his father,

that he Davind Svaredi the whole year, because that's when they had a Minion, on Rosh Hashanem Kippur,

they did not. So that's what the Shamsari for means that he was Svaredi means, doesn't mean that

he was from Svaredik descent, what it means is that he Davind, the Nusach of the Svaredim,

like we said, that was his custom, because they couldn't get together a Minion, other than Rosh Hashanem

Kippur. In any event, he says that to change, that's not what they were doing. He says, if there would

be a person like the Rizal, he would make Kavanaugh's for Ashkenaz also, it's not one better over

the other. However, he said they changed, because they wanted to Davind with Kavanaugh's, and therefore

they switched. But he says, to make a movement, he says, of Hacidus, that is wrong. He says, why?

He says, because Lifnim, sorry, sure is Hadin, everyone, everyone is obligated in, and everyone's

obligated equally in. However, Lifnim, sure is Hadin, everyone has to work with his own self,

and these, I'm putting it into my own words, like Ghazal say, Kshayim, Kshayim, Kshayim,

Kshayim, Kshayim, Kshayim, Kshayim, Kshayim, Kshayim. No one is equal. Everyone has the unique

way of serving Hashanem, and therefore you cannot make a movement of Hacidus, because everyone has

to look into themselves and reach into themselves and go up the way his personality is, so they can't be

a movement of Hacidus. This is his attack on Hacidus. But anyways, getting back to what we're

talking about over here, that's possibly what the true man was saying over here, from the Nudibudah,

and the Nudibudah was reaching into himself and changing the Nusra is based on his, you know,

his feeling and his godless and the way he's supposed to grow. But again, he's not changing the

C-Bur because everyone has to have the unique path in Havidus Hashanem. Okay, so I think, yeah,

we covered a lot of ground already, just in that first Chuvan, and the additional one you

tacked on, and Saadi, I think you see right there that really illustrates the breadth of the Chuvan

Havidus, as a pleasure. Knowledge, I mean, it's not your typical Chuvan at all. I think in some ways,

the Pia Chuvan Chuvan, might be the most famous Chuvan Chuvan Havidus, because it's right

over the bat, it's interesting, it's historic. I mean, I'll sit there, Vilna liked it very much.

They printed the whole thing from beginning to end in their Kessar Malchus, and the beginning of

their Maghze Vilna. I think Bichlao, this whole topic is something. The Collier was always a question,

who was the Collier? When did he live? This Taisviz was well known, or maybe I can have

Emden argues on Taisviz, and he's not a Tana. I think it's a scholarly consensus, I think, and don't

call me in this either. I think it's like 5th, 6th century is when the Collier was, but obviously,

there's all different opinions. This is a very famous Chuvan, quite lengthy, quite interesting Chuvan,

of Orbala Zaflex from Chuvan. Am I right, B. Orbshlaimabrev, though? He's just to say, you don't

have your birth certificate doesn't allow you to say such a thing. Meaning we have no way to know for

sure, like you're saying so many different opinions on so many different sizes and so many,

good, I don't know anyone. Anyone who would say, let's say, about the Harabai is a certain opinion

or anything about that, he would say, could I see your birth certificate? Do you have the ability

to say such a thing with such clarity? I wanted to point out, okay, yeah, let's move on to

something. So there's a couple other ones. I mean, obviously, there's so many that we could

discuss, the listener not familiar with Chuvan, I've just taken those two as examples and we

mentioned some other ones. But there's a couple more, I think, are worth highlighting. And we see

how many we get to, obviously, it's going to be a long episode. We'll see how many we get to.

There's the one about the Zaire to CrossFit, which I think is a fascinating and very important

Chuvan. Chuvan, vaccines, Chuvan, Chuvan, Chuvan, Chuvan, Chuvan, Chuvan, Chuvan, Chuvan, Chuvan,

Chuvan, Chuvan, Chuvan, Chuvan, Chuvan, Chuvan, Chuvan, Chuvan, Chuvan. It's a whole bunch of other

ones. Yeah, Kitni has had ink. There's a whole bunch of other interesting ones, but I'll turn it to you,

a little bit more about Chuvan. Okay, so if you want to discuss the controversy about the Zaire,

so he actually has a Chuvan, the Zaire, what's interesting is most of the Chuvan's dedicated to

actually Shvu, and at the very end, he talks about a Zaire. And as you jump in, I'm going to jump

in for a minute here. Farm chatter did a five-part series on the reception history of the Zaire,

did quote the blouse of flakles and it's very strong words that he has about the Zaire and

Rashpee, not against Rashpee, but about the Zaire being written by Rai, rather. Also, we've talked

about a bunch of auction chatters, for my shaman and myself, I've talked about this Shvua, and then

with where they would swear on, and the Khumash special Khumash that they had there, actually

Mahoon Netsakhiyakim owns a copy of that Khumash was a couple of those, I think Mahoon Netsakhiyakim

owns a copy of that Khumash with Yudra, blah blah blah blah, it's a flakles. And so that's

what we also mentioned on the first episode, but I'll turn it to you. That was actually directly

connected to this Shvua, that Khumash. And the reason why was, because Karls Fischer was saying

that yes, they swear on a Khumash, but I heard that they said that they'll swell

firstly to a guy, they'll swell firstly to, uh, on a Khumash, but a Zaire, who that's scary. So

because of that, I think the Shvua may have a sort of potential Khil Hashem that's coming out,

that people were more the Zaire, or scared of more the Zaire than a safer Khumash, or a safer

that was like a big zilzul in Kavar Hashem. And therefore I felt, I think he felt very strongly

to, you know, stand up for the honor of the Khumash and Hashem. And, and, you know, speak very

strongly about the authenticity of the Zaire. He does, you know, really, so like I'm saying,

he's talking about, in the beginning, about a Shvua Tagayim, how they are lemon, sorry,

how, how you have to swear honestly. And it brings an interesting proof. How do we know that

to what extent the Jewish people would go to swear correctly, even to a guy? He says, we're talking

about, Goyim, that there was a halacha in the Torah of Laysakhaya Khumashama. And yet, when

Raghav made a mega Shvua, they had to listen. And he says, look at this. He has five points on how

a Shvua was so important by Yiddin that we would not do these five things. He says, one, by the way,

he has numbers, one, two, three, four, five, not al-Aleves. This is just a side thing. It's interesting.

Again, he's writing the call of Svisha. Anyways, he says, that's what we see from this.

Another thing we see is Afilul Umas Harashoyim, he's some Kalatavis, that Hashem says we should

kill them all out. But again, we're making a Shvua to them. We have to be sticking to our words.

And then he says, third thing, even if it's, if you're going to be Mavatul Umidsvav,

Laysakhaya Khumashama, as well. Yes, the Shvua overrides that. And then a fourth

Tainah, he says, also, also, if you have a Tainah that, oh, I'm an illness, right? Because they were,

their life was at stake if they didn't make the Shvua. Still, you have to uphold your Shvua,

you have to keep to your word. And the fifth one was the ghiyev on, ghiyev al-Kol-Echhan

misrallah, stahdab al-Kol-Kol-Echhan, shlol lavar, khavari ish brisalsh, shvua shava-shakar.

He's saying that a person has to be very careful not to be over on his treaties. And he says,

and if you want to say that Raghav's not a raya, because they were, they had a Karsat-Echhan,

he says, okay, so what about the ghiyev, right? So he says, you see clearly that you have to keep

your word, even if it's to gaya. Then he goes and he says that that, that that guy said,

her ishahu, that the safer of Zoya is kule kadaish, and he says again, he's talking about

shua, he says, and he oemir haraini nishpabatura sashem, shava safer hasoya nimsu kamaz yufim

vikil kulum asher who is sifu, right? He read this language exactly on that series,

it's a very strong language, keep going, keep going. And he says that they added. Now what's funny

what he goes on to do is he goes to cast out on the whole Zoya entirely. So it's funny is he's

saying first, he's saying that they added, and then he goes on to attack the entire existence of the

Zoya. He's saying one of his main arguments is that Rebi was a Talmud of Shambaya Khai,

so how come he didn't mention it? And he says, how come the rift, the Rambham, Rashi,

Tysvis, Draper Manachmene, in the Mezhe Shraba, again, he's with the Draper Manachmene,

Rebiyehran and Talmud Shambay, no one quoted the say for a Zoya. We see, say the

Eulams quoted, we see other Tanoik literature is quoted in the Gamara, in the Rishainim, in the

Mezhe Shem, in the Mezhe Shem, and as well as in the Yushami, but he says the Zoya is never quoted.

That is one question. Again, this cast out on the entire Zoya, not just that they added,

it's a casting doubt on the entire Zoya. And then he points out, listen, I'm not coming to

cast doubt on the Shem, Baya Khai, chas, for sure. That's what he says. I'm just coming to say

that this thing that they're calling, say for a Zoya, he says it didn't exist until, like,

300 years ago, then all some people popped out, oh, here's the say for a Zoya, that's what he says.

And he's saying that, basically, Shem, but love, Gushpanku, the Shem, Baya Khai, a Zykt,

he chas, not his stamp, it's not him, and he's very strong with the Yai vets that says that it's

not him. And Matpachas, and this is in line with his rebbet in the Biyudah, who has a Drasha in

Shastras, that most of it was put back now on the new one, it was originally censored.

There's the little piece missing where he says such a language, and he's also called

to be Akamemdin. I'm sorry for a cause to be Akamemdin in Chuvas, and this is very well,

you know, this, and, and, and by the way, I think I'll just get a shaini, there's a very strong

Drasha where he talks about them, we'll give you guys this in the next episode, and I'll give it away.

We'll get there, we'll keep going.

Yeah, anyways, and then he brings a very, very, you know, very sly, I don't want to call it sly,

but very like swav, let's call proof that it's not the Zerr. He says a very interesting thing.

He says that many people use the Zerr as a springboard for many evil things. He says,

he says Toitsvi, that's Chaptixvi, and Meryu, a Yaka Frank, Shambasham Yaka.

But what I will, you know, if the Zerr was really written by Shambasham Yaka,

how could such a cool him come out from the words that says it? Okay, everything he says

over here, there is what to answer, and there were many, many Ahorinim, the Mugamitsina,

and our favorite Meshikunits, who now to defend how the Zerr is written.

Inside show called a podcast. Sorry, yes, he wrote the favor Ben Yuchoi, and this is, listen,

again, I point everyone to that series. Obviously, the defense, by the way, you know,

what, what, what, what, what some say for said about Kunits. He said,

Ravi pits him on his Meshikasana. He says, even though he defended the Zerr,

but he said, he'd rather learn the Yavits than learn what Kunits had to say.

There's some, there's a quote, yeah, so there's a quote like that too. But in general,

I'm going to come to that as I said, listen, as you said, we're just discussing here,

what was up like it says, also to point out, as I said it on the Zerr series, and I'll say it here

again, the defense of the Zerr is that, you know, it's almost, it's almost similar to what

was a flagship said, which is that the Zerr had an emery that could see out of the Shmaya,

and it was the Skabal and Gansklaal Israel, and all the peace came, and it made its way into Allah,

and it was accepted by the good oil and by the re and the girl, et cetera, et cetera. So,

therefore, we accept it as a trash beat. That's the defense of the Zerr, and that's it. Now,

we are, we are just pointing out, but a lot of flex. This is what he says in Chumayahu,

and in some other places, well, yeah. Now, I wanted to point out, this is the second part

of where I'm getting to about the Zerr, that he does discuss the Zerr in three more places in

the Chumayahu. As far as I know, could be someone out there knows more, but I know three more places

where he discusses it. I'll also point out that we're recording this before the new Mahodat

Siyak of Chumayahu, we don't have it in front of us, before we have it in front of us. So,

therefore, I'm sure they're quoting and putting out the places, maybe we'll see other places as

well, when that comes out, and we get the beautiful no edition, continue. One place is in Simmyud

where he's talking to a, I think he's talking to a bacher, right? And over there, he, you know,

lays into him for getting involved with the Zerr, and he says like, what are you doing with the Zerr?

He says you should be, he should be, you know, one more thing, he says in Khav and Simmy Khavav

over there of the Zerr, he says, and this is going to be pertaining to what we're saying right now,

he says, that's what he says. So again, when he's talking to this bacher, he's saying, he's saying,

what are you doing with the Zerr, Zerr, and what are you getting involved in, in Shema Bayaqai's words?

This is not for you to read. He says, this is one of the, he says, he brings about the

davaning that you have to hear your voice. He says, this is one of the raias,

Tavativer was Dvarim Bazoyar, Bashemar, Bashemar, Bayaqai, Animar, Bashemar, Bayaqai. Why? Because the

Habit Talmud, Pashaviyakel, Bashemar, B, Mashmashafilashmila, Oznav, Oznav, Oznav, Oznav, Oznav.

He says, from the Gomorrah, and it sounds like we're saying, from Ravina Ravashi, saying that

Ravshemar Bayaqai, we're masakin, that you shouldn't say it loud, right? But you should be much,

but he's saying, from the Zerr, it's Mashmah, that he shouldn't be Mashmila Oznav, even. And therefore,

he's saying, this is a Qsas Raya, not like the Zerr. However, I want to point out that in

Simeon Alef, I skipped this over because I wanted to get back to it. He says like this, he says that

that verb, Wolf Heidenheim has so many questions on the Divari Rishanim, the Rajba, Tysvus, the

Rosh, and all the Rishanim that we mentioned, he says, all his Qashas, ashratonu Keneg, he says,

Yashli Yashvam, Tiheenheen, Gufe, atainus ashratonu Keneg, it's safe for Azoyah,

Kamasifri, Kadmahina, Madrashez, Asheh Hibru, Tandoin, Vamayroin. So you see that he himself said

that there's what to answer. And he's basically, it looks like what he's saying is that,

you know, there is what to answer, but this is the attitude that he's choosing for this bacher who

is obviously learning, you know, Zoyah instead of, you know, instead of dedicating his time then

for Gamara. And again, Karl's Fischer, which was being fed this craziness that the

safer azir is more holy than, was more holy than, than a Khamish. And as well, he brings us down,

he has a Contrist on Kadish, in Gaelic Bays, he has like a little Contrist on Kadish. So

over there in this Contrist on Kadish, which is going on the Semen in Shalchanarakh of Koflamabay,

Koflamabay is in Semen Rashakh of Tess, right? He made like a Contrist and Ois Yud, he talks about

the famous controversy of a lady saying Kadish for someone, right? So in real or recent times,

we have a true of her Masha about it, we have a true of her Mahainkin about it, three true of her

Mahainkin about it. So he was talking about in the Khavas Yury, he talks about it, but he says that

I do not agree to girls coming into the Bays Medrish at all, any girl coming in, even small girls

coming into the shul at all. What does he bring as a proof? He brings Kosov Bezoyer,

So his proof that that you should not bring girls into the Bays Aknes is from the Haley Gzoyer

and the Khach Mea Amas. So again, you see like this back and forth with the true Mea Ava, again,

we're presenting a theory, at least I am presenting a theory, then maybe it was because of who

he was talking to, how he cast doubts, because like we're seeing in Semen Alif, you're saying,

you can answer these questions just like the answer to, just like you can answer these questions

on the Zaire. Also, there's something that we'll discuss in the next episode, the third episode,

which when we get to Ava's David and the Franks, he's fighting at the Franks Prague, was a hotbed

and Frank has activity, we mentioned this in episode one of this series, and so you have this with

the Native Viewed as well, we know the Native Viewed as comments against Zaire as well, as mentioned,

but yet the Native Viewed will learn in the close and Brody, which was a real capitalistic center,

and we know the Native Viewed new Kabbalah, and it has to do with the whole Shem, you could think

with the Native Viewed, again, we'll put all that aside, I just, exactly, it's a very interesting point,

it's very interesting to see this, this Shuba, very interesting to see, you know,

the various comments in the true Mea Ava. I think now we should move on to other comments,

as mentioned, there are a number of other fascinating Shubas in the true Mea Ava and that

someone known, some less well known, so much, I'll give you the floor to talk about which ones

you want to highlight and you want to point out the listener to again, illustrate more.

Yeah, so the next thing I would want to talk about probably is, in the famous controversy of

Shaitulah. In all controversy, there's a controversy now about Shaitulah, how about Shaitulah?

I'm not so sure, I could be everyone, everyone finally came normal, and everyone wear Shaitulahs

these days. Anyways, so, you know, there are those post-Griminates as well that are very strongly

worded against people who don't wear Shaitulahs, it's important to point out that Amesha said

famously in a chuvah that I don't understand how you could force your wife to not wear a Shaitul

and wear a tichel, he says, Meekir Adin, it's completely motor, and we see a similar attitude

the chuv Mea Ava. What's interesting is, his counterpart, the Big De Kuhuna, who they were very

macabed and actually in Big De Kuhuna, just to understand who the Big De Kuhuna was. One of the

Shaitulahs, one of the ones who asked the Big De Kuhuna's questions was none other than

Herba Kiva Eger, the role of Friedland at that point, and then later became the role of Prozen,

the famous, the Haleger Herba Kiva Eger, that everyone knows and studies his words and the

base of measures. Great Herba Kiva Eger, he was one of the Shaitulahs by the Big De Kuhuna,

as well as the chuvah Ava, a chuv Mea Ava, together with a Patal Ranchberg, they asked him a question,

and he writes him back at chuvah in the Big De Kuhuna. So it's interesting, in his safer Nakhlas Avis,

which I've seen myself, I actually have one, yeah, he says, you have a lot of rare books,

yeah, he says on Daphya Tess, over there, very sharp words against those who are Shaitulahs.

The chuv Mea Ava makes no regard to his words, even though he does quote them and he does respect

them very much. And on the other hand, he strongly words a defense against those who attack,

the Shulta Ghibarim, and he says, no, it is a leinu to defend them and to defend the woman of old

that war Shaitulah. And this is my message that I'm taking from the chuvah Mea Ava against

there's certain pyschum in erity's role, who very sharply attack those who are Shaitulah,

and don't wear a tichel that they're Keneget Halacha, and all the pyschum don't hold this way.

Well, the chuvah Mea has words for you, and I must say, he says like this,

vechain nochain had other lasses, vechapper vellum its chus al-Noshing Charis,

ou befrat, be deuris harishainim, asher mustru nafshayu al-Kedushas Hashem,

ilo hoyo bechlal aivwa over us al-Dhasi hudis, vege deule hadeur humilun ve Shaitulah,

what the chuvah Mea Ava is saying here, that the proper thing to do is to be

mechapper, and to be mellamits chus al-Noshing Charis, on all those ladies,

that were muster nafshayu al-Kedushas Hashem, and the proper thing is not to fight them,

and not to say that they were doing wrong, the proper thing is to defend them.

You're saying these ladies were moister nafshayu al-Kedushas Hashem, and he said,

for sure, the Godolam in those times, if they would have been aivwa ar-Dhasi, for sure,

they would have told them, loya kharishu, saram loya atzumilun vebe shaitun,

with-with sticks, even if they had to, but these ladies were moister.

So, the proper thing is not to attack them, adaraba to be mellamits chus,

and therefore, even at the end of the chuvah, where he's metallic between the two different

types of shaituls, and therefore, those mahmirin want to say,

he doesn't mean the shaituls of today, whatever they want to do,

but they have to remember the words in the beginning of the chuvah,

in the beginning of the chuvah, he's saying that the proper thing is not to fight them,

it is to be mellamits chus, on the nashamsit konyas, nashamshears.

The next thing I wanted to talk about, the next thing I wanted to talk about was an interesting

thing, which actually we saw one chuvah, they let us, let us in on, which actually has a connection

to this topic that we have over here. The topic was, with dine de malchus adine,

getting involved in seducion. He says that if where he's saying that the seducion wouldn't be

valid according to the medina, but it will be valid according to halacha, does that affect the halacha

because of dine de malchus adine, and of course, he says that yes, he does a tremendous

affair of doing something against the law. Again, this is the chuvah may avas, mahalach was to be

very good with the medina, and always abiding the laws, and always doing what's proper, which,

that was his whole we see from the ksasinayim, and he says that yes, he did a tremendous

transitly bad thing, but he says the kudushin is typhus, there's no way that dine de malchus adine

get involved in the kudushin, and he says, it says an interesting svarah, I'm assuming this is

just because this is his whole attitude to be on good terms with the government. He says because

really the king, if you know the halacha, he would want us to keep our halachus, because the

kings now, he says, I'll read the lotion that he says, he says not, not the kings of before, those

kings were bad, they're evil, but he says, but now he says that all the kings would like that

everyone follows their religion, but he's saying they don't know, so therefore, okay, so it went

against their rotsin, but their real rotsin is that everyone should do their religion, so therefore

it's going to be kind of the kudushin, and he has to get a get, but he did something wrong by going

against the medina. The next chuvah that we wanted to discuss is another chuvah, a very interesting

chuvah, sim and koflamadalid, and koflamad hay, and as well, a follow-up in raish ayin hay,

in rebez, where he talks about the small pack, the small pack's shot vaccine, if the doctor was coming

to the town, only on chabis, and he's saying the only way they could get the shot is on chabis,

what should they do? This problem is messiah, yahabura, all these, all these problems, the chuvah

may have addresses all the issues, and he actually at the end, he talks about how there are different

types of needles, one makes more of a wound, more blood comes out, and one,

almost no blood comes out, and he says that it's a psichracia, if blood comes out, it's a psichracia

delayni halay, because he said that he was told by the doctors that the more blood comes out,

the less effective the shot is, and I think today they're agreeing to this idea, so therefore

he's saying it's a psichracia delayni halay, and he talks about the holmah, lika, shach and taz,

about makifanikif and siyua, and he comes out that you may do it, he says the best way to do it

is with a certain needle, which makes less of a chabura, and he says exactly, he outlines how to do it,

but another interesting point that comes out in that chuvah is that he makes a massive chiddish,

which comes under attack in Chaelic bays, from a bar, yetless, the tamah mellach, hanshari,

hanshariah mellach, the tamah mellach hanshari mellach, which he says that

that zman muut, he says, read to the lotion, nilani is daity dovahadash liyoyim, he holds that one

day is considered, is considered as man muut, and loi khashin lamisa, but two days is considered,

not, is not considered as man muut, and therefore we are khashin lamisa, and in the second volume in

sim and rasha'in hay, rebar, yetless attacks the chuvah meyavah on this, trying to bring proofs

from, from the sukha, from hechus sukha, about using animals for the walls, and all this,

about khashin lamisa, bays man muut, and zman muuubah, since the chuvah meyavah is saying that

after two days you are khashin lamisa, so he tried to attack him on this, the chuvah meyavah

answers him back very strongly, he says, you should have asked the better question, he says a very

interesting, this is a very interesting thing, he said, if, if I didn't realize that the letter came

from Shemekorah Boruch, I wouldn't believe that you said question, he said I had a better question

for you, he asks a different question, he goes on to answer that as well, and therefore he comes out

with a very interesting chiddish that zman muut is only one day, and zman muubah is two days,

and that means that we're khashin lamisa after two days, another thing that he addresses in

Chaelic bays, if I remember correctly, there's another famous chuvah from the chuvah meyavah that he

talks about, he talks about kittius, at that time there was a certain tamdhachum, we're not going

to mention his name, that had a issue as best in under like the reform, he was actually, that

all say his name is the maralab, and he wanted with a best in under the reform, well they weren't

posing as reform, but they were trying to help Judaism, and they said, they made a sheba's best in,

they wanted to be mater kittius, and the chuvah meyavah does say that he does recognize the maralab

as a khashiviyah, then he says probably the other ones are khashiv as well, I don't know what they were,

I don't know if they were, but he says listen if they're sitting with the maralab, they must be

something, but he does go very strongly how you cannot be mvato, kittius, isser of kittius at all,

and this is a minig, and we can't, there's a minig of klyasrol for many duris, and he goes very

strongly to defend the minig, and in semineration and tess, and this is in chaelic bays,

in eus ches, he highlights, may he pulls the words of the maral and kittius, that he said from his

rabbi, the Maharash, from shalom al-Astraich, the gazrinan shaloi, the bashlamah pesach kittius,

avapishaloi mach mitzin, kei mech mech mech ismirachit, ms, mikomakam gozru,

kol minikittnis atu he maisa, for oever al-Aisasr, dovman atu ira shayrukhah,

so he says over here that he brings the maral, that anyone who's makel in the isser of kittnis

is being nichshal in kola oever al-Ai wechachhame m, that's khaivnisah, and he's oever

on the lava laisasr, mi kola dovman shayrukhah, very strongly worded, and that's the truva in

rashlamah tess, he goes on further, until siman, until eus chai, and in eus chai, which is yur ches,

he brings that is, is very good friend, ma novo di brisididi harava goin mi fyulda,

his fyulda, the cifre big de kuhuna, bachelika rachheims minyud, shain kei chlevatel minik shanago

avisayin va avisavisayin mi kola medinis ashkenaz, the laa difi, the madaglika, the lugi,

omashramah minig avisayin beidein, he said we see that raav, who was the raavansh al-kola

bane agoilo, when he came to bavo, he saw that they were reading halon, they were skipping around,

right, and rashchai, he saw that we're reading halon, and he wanted to stop them, and once he saw

that we're skipping around, he said oh, it must be it's their minig, and therefore he didn't stop them,

so what the big de kuhuna is saying is that these rachheim, the maralab, ubeis dinoi,

are not any better than raav, and just like they couldn't, raav couldn't stop them, because their

minig was to say halon, rashchai desh, so too the maralab cannot stop us from our minig of kintis,

this is what the big de kuhuna says, which interesting thing is this volume that i'm holding that

i own actually over here was actually i have the actual ksaviyab kutche of the two of me ava,

and it's printed, sorry, it's presented to the big de kuhuna, I read over here, but as

this is a shami's bar, he writes over here, minig the kafon, and he's in a nivas, he writes like it's a

kafon is motion anius, like my poor gift, Lee didi harav agaiin agadon moh force on the shvach,

keshes mohage zach, which stands for marano harav zalmin koyen, because his name was Michal Mzalmin,

he has an rashmem, he killed us kudish fjulda, me isa mchabar, and this is

mursher that is the ksaviyabon mchabar, and we see that with realtis khalikbe is he actually

quotes him, so it's very cute that he, you know, he president him the safer that he quotes him in,

um, okay, now the next topic i want to speak about was the topic of shaving on khulamayid,

the chuvah, the nadebi hudah, has a very controversial chuvah, we're all the gadeilum kemat

were aimid kenegdai, and how he patiently answered them, and all their tainus, adke de kakh,

if you look at the way the binin areal, you know, his chuvah too, the nadebi hudah meaning you could

look between the lines of the chuvah miyavah, and you see his sharply worded words to the nadebi hudah,

and how the nadebi hudah answers him, it's interesting to note that in the binin areal,

the chuvah is much more tone down, so apparently he was influenced by the the nadebi hudah's chuvahs,

meaning that he realized that, you know, there is what to answer, that the nadebi hudah has what to

answer, but yet he still held his opinion, he still held his ground, he actually starts off that chuvah,

and i know the one who's madder, he doesn't say what is, he says i know the one who's madder,

he's mikurvenu, he's one of us, he's michirenu, he's actually relative of the nadebi hudah and the

binin areal were relatives, he actually says in the chuvah to the nadebi hudah, he says no one's

going to listen to you anyways, he might as well be choiser, so he said listen, i'm coming to tell you

the alochha, if you want to listen to me good, right, he says he said i need people to listen to me,

that's going to be the answer in the back, and again in the binin areal he was much more tone down,

so now in the chuvah miyavah in his hagois, two sim and tough kuflamid alif,

in sif res, sif bez, i'm sorry, he says en miyavah, i feel like kuflamid can not be

miyavah, he can't shave on kuflamid, even if he did it before yantiv, he shaved before yantiv, he

can not shave on yantiv, or trim or whatever, cut his hair, so he brings over there, the chuvah's

nadebi hudah, he says to alochha, he's talking about the rishaynam, he's talking about the rishaynam,

he's talking about the rishaynam, he's talking about the rishaynam, he's helping the lisp talk about

misayya, touched on misayya about shots on shabis, though he's saying by shayya, he's

soon there's no problem of misayya, in masher cause of his service, shaylah's truvah's truvah miyavah,

chelik alif sim and kuflamid hay, which was talking about shots, that was the, that's the

about maka vinikif, the shakhnataz, about misayya, and by man mis, shayda reconciled those

those gammaris, now he brings like this, sif kottan yud gimmo, where he answers back, many of the

ones who are going in, where he's to be chelik alochhaim sim and sadi tes, shayya gesh shayl,

the miyuta, and he says the shayl asked a few questions, but he didn't get the whole idea, shaynebi,

gammali, you're going to tell me that there's a problem of shaving on khulamoyed because of my

arasain, he said, wun khazal matir, on khulamoyed aliday poil alani, so any malochha that was mot aliday poil

you should ask that hey, it should be marasain, he's saying maybe you could say that, that the

difference is because over here his hair is going to be cut, so it's a marasain for everyone,

only when by the sharmalochhas, only the shasta malochha, there's going to be a problem of marasain,

mashaenkein later on, there's not going to be a problem, so maybe wunachhaish shabadir, and then he

says, nela meeen haba doilach tivri amogin avrum, sif sim and tough kuflamid alid, shayee sir last

aliday poil alani, shayee sir maiyoi hal, le tomahati al kulamah arim, apsag ze behetter ki luachha

muvorim, the savi bin ya na real, the savi fiui, wish ey let's chew this night to be hudah,

ma durataneol al shaloya viu divri amogin avrum, able to steer, he says that it's a wonder that

no one brought this magin avrum that says clearly, not like that the night to be hudah, as a steer

to the words of the night be hudah, that he says aliday poil alani, it's also to do malochha

he says, yann, chasni zikni, bala aliraboh, ve sim and tough kuflamid, sif konbaze,

me gam game bdivri amogin avrum, the aine mashe kusam, mashe kusam, that because the aliraboh was

mehfak fake on the divri amogin avrum, so therefore he says that you could be like he says at the end

of the second the next the next one on sif chas, he says aliday poil alani, in gilach arve arve

kippsak mori verabia gönnis mashe edin, he says eftre, she is a little hawkel, believe

pickpock, that's what he says very strongly, that you're allowed to be semech on the chuvas night

to be hudah, if he ready shea before and it's aliday poil alani, shea enling malochha

ay, the magin avrum, he's saying aliraboh has what to answer for that and he deals with that.

Now what's interesting is, in ghe la gimmel, in herchus covered raboi, sim and rashman baze,

that's his cover of the raboi, in the shah sif kotten jadzain, the gilin over there, he says about

khachamim doing maturing things that were noig boyheter, right, shahosur khacham lahatur dover,

that's that's you know that's that's roguil to be osur, then everyone's going to be matme on him,

he says avalim oymar lush lushoil tam dover, tam dover, if he tells the shoil a good reason why he's

being matur, this surprising heter, he says then then that's different, if it's understandable and

they could accept the tam, so he says like this, hittir rebi zbe shan kulu, he brings that kamar of

khulin, rebi zmatur be shan and then he says like this, veneralani has daity, this is the true me avat

talking, but haad im noisin tam lo dvor of shari, that that the shahos saying that if he gives the

tam for his word that is permitted, hai, most of the gdailehadar in the cities, and most of the cities

of klaalisrael where there's keelus of klaalisrael, they're masking to what he says, this only gives

room for people to make breaches in Yiddish kait, and it's only going to make problems, and where

we just read from, that's in khilig bays, and now he says yay, that's the khidah, an imsa shakos of

keyoitsa boy, because it's a badwaram that he just said, with simin zayin, veneralani gulach,

and the issue that he's saying is that, not that the chuvamayat, not that the noi debi with the

khasb shalma is wrong, meikir adin, and it's not a simin minashamayin that it's wrong, but the point

is, if roiv of the places and roiv of the rabbonim are noig by isser, and it's going to make a problem

with people in Yiddish kait, in other areas, because it's going to make a pizza, that people

are going to follow one rove against something that's accepted to be usser, that is the problem

with doing such a thing, and therefore he says, vehadranidbi mashakos of a safer true meyavasham,

visho khinach tofkoflamar alif, sifchess alagilioin, where he talks about shaving alchalamoyed,

and he says he could be makobalisham pit book on shita's rabbi, he's saying, but since

lamaisa was not naskabal, he says that he's hotter from the from the psaak, what's interesting is

there a mojafinstein, that's how in his safer did seem to go along the lines of the noi debi, not

exactly, but along the lines of the noi debi that he did seem to accept what the noi debi says,

my uncle, Zalzangazantinstark, is a rove in mexico, and it's probably one of the biggest

rabbonim in mexico at the current time, and i have spoken to him in alaqah a few times, i don't

see him that much, but i've spoken to him in the his name is Avramtobal, he's the rove of montesinae

in mexico, and he has told me that he tells his binei kihilah in mexico that for them it's a

mitzvita shave on chalamoid, and he said the reason why is because you shave every day,

and now it's going to come to chalamoid, you're not going to shave, he said you shave every day,

and you have the noi debi, you have a mojafinstein, you have what to rely on, so he says,

he tells his binei kihilah that adorabbo is covered yomptive, and it's a mitzvita shave,

lechvoy dechak, that's what that's what i that's what i was macabal from him, this is a big topic,

the historian mayor bineo was an entire book taglachaspechili shomoy, and in fact this controversy

was reignited by the ascola, by Yishek Shmurezio, Yosher of gharitsia, who wrote a book on this,

and his father wrote a book, his father was a big macubre, was a rove of montesinae,

rizio wrote a book, anonymous against him, it's mimera taglachas and taglachas hamaymer,

is his father safer, this is actually a fun for those that are familiar with this, so this is

actually something that was reignited, there was a lot of hack in italy, this is,

it's basically a contemporary overbleot, it's a flake, it's a little younger,

and that's kufa in the 19th century, so that's that's that's happened, again these are just

flavor, we're running long here, quite a long episode, but there's a lot, there's so much in

chuvamayava, so many just fascinating, there's another thing he brings over here in the chuvamayava,

very very interesting point, he brings over here that a rove that should be makil by mistake,

if he comes out of a sugyan, he's makil by mistake, on a isser, let's say he, he passed

in on a long, that it is kosher, I really, it was trayf, and he made a mistake, he said that mistake

is a mistake between bin Adam Lemokum, he says however, if the rove did the opposite,

if the lung was tag a kosher and he made a mistake and he tarfed it, he said well that's a mistake

bin Adam Lemokhavere, and that aim, you know, kipurim, you're haprim, adj, you're at this

chuvere, so therefore he's saying a rove has to be very careful when he paskins these shyness

to not make mistakes on the rumour side and say oh well I'll just be makhmir, he's saying that

could come to much worse problems for himself, I'm saying, then if he tries to learn the sugyan

correctly, we're talking about a competent rove and he makes a mistake the other way.

Another interesting thing that the chuvere, mehavah says, this is again, this is in Ghele Gimmel,

the chuvere, mehavah says, very interesting thing, he says that he was makeable from the

Noid Bihuda, that in most of the times, I'm going to redo the last one, shnee beroyev hashul

khunorgh dasa makhabollahakul, where Amal mena makhmir, most of the times the makhabur is makel,

and their Amal is from the makhmir, uleinin mihul, mishul, mishul, mishul, mishul, mishul,

however, when it comes to the topic of removing a syrghur with mihul, mishul, that's like

mushing it and playing with it, right? It's the switch, it's around, it's turned around, the

the makhabur is makel and the Amal is makel, and he says like this, and it would have been better

that it would have been the opposite way around, that everyone would have been makel by mihul, mishul,

that many mishulin came out from this cool of mihul, mishul, mishul, and all the akhrinin in those times,

the chsam syrghur, and the khulu, they all speak about how then they were started doing keeluf,

and they were basing it on this heter of the ramah, and I think that's what he was referring to,

that there's a big problem coming out of this heter of mihul, mishul, mishul, because then they

were being makel by keeluf, chsam syrghur, and if I remember correctly, it ends up coming out,

that it's better, and they all rely on it these days, right? So, so mashe anon,

bechol akheelushu zachar makhabur, they don't have these tacos because the makhabur's makhmir,

om nom kein kebalnu, oleinu, alzareinu, wa ad-eulam, bimidinas ashkenaz,

u poilin, hanem shachim, aachar, ramah, moisha emes, vesairosa emes, uminei loisazua,

that's what he says from the raidwihudah, he's saying that yes, I agree that we should have been more

makhmir in this, in this area, however he says, we bine ashkenaz in poilin, moisha emes, vesairosa emes,

we're a makhabur on ourselves and on our children, oh, his words are halach. Another, well, let's do one

final one, we'll do one final one, there's so much, so much more we could go on for three days and

three nights, and speak about so many interesting chuvas in the chuvamiavo, but there's one fascinating

chuv that he has in Chalikbez, in the Chaspesach, again, Pesach's coming up, so we could mention this,

and then he repeats it again by Yardsites because the minig is the fast on Yardsites, and there are some

who patter their fasting with sumim, just like becherem, am bechor, are you naqi? You're bechor?

Yeah, you're bechor, so yes, oh, as becherem, we have the privilege of, you know, having to make

some sort of way to get out of the sea on our Pesach, actually, so a very interesting maratarno,

the maratarno, the saferman hogim, he says, very interesting point, why do we try to get out of this

fast? Summaratarno says very interestingly that the custom of the goyam is to fast, I guess, in his

days, was to fast the day before their holiday. Sumim, we also, if we could do that, let's say,

era of Pesach, if we have a hatter, we would try to do that not to be madame ourselves to the goyam,

so that's where we try to get out of the fast on era of Pesach, Elizabethi says in the saferman hogim,

the minig of getting out of the sea, I'm sorry, getting out of the fast all day per smilo,

or Pesach, I've been, is a very long-standing minig, again, the maratarno is from the end of the

reshoin him, like in the times of the maril, so it's a very, very long-standing minig. So anyways,

so over here, in Simentof Iain, in the gilana of Wagenavrum, he says like this, he talks about how

the Magenavrum says that you could be, you could be vatelotinus all day, Sulasmila, and he says

nirlaniaz daiti. Daf kom milo iaino iroi las is better of Pesach, Bishwilha Bichor,

he says it is definitely not proper to make a siyam to pat yourself as a Bichor, especially

the people who were there, they were not there at the beginning of the Bisech, but only there for

the end. So Iain Shambashach, so he says for sure you cannot be madame for them, or the Bichor

and themselves, if they're making the siyam, they for sure, they for sure also cannot be

with the siyam. And then he says like this, this is very interesting. I remember when I was a

small child, Misha Altias Raboissai, I asked my, my Rebeyam, Rebeynuha Godomari Segal, Landau,

Nishmasa Eiden, asked the Helige Neidebi Huda, the wide spread going, the Maren Fischluss,

who was actually the rivet, asha uchal las, so siyam masechtabar of Pesach, if I could possibly make

a siyam masechtabar of Pesach, why? He was a Bichor after a naefon, and so therefore the custom is

the minig is too fast, so he wanted to make a siyam. Umichu, Biyadi, Veloi Omru, Betam, they were

Meuche, and they didn't say any reason why. And not only that, Vigam Nuchur is Bichutsais,

Al-Pi Besden, they made an announcement in the street of Prague, meaning from the Besden,

Misha Aisa, Su, the siyam, the era of Pesach, Bishwila Bichorim, Hushaloy, Al-Pi, Arayz,

Chacham. At someone who patrises himself with a siyam, Masechtab, um, from the Tynis Bichorim,

is Shaloy Beroz, Chacham. And again, in Yoradeh, Khiligim, Simin, again, the Simin that he quoted

before, Rayshmim Vov, in the Shach, Sif-Kon, Sif-Kon, Chabzayin, he brings the same thing about,

about fasting for a Yardzayin. He says like this, because Shamsayin Masechtab, because of the

Suf Chuvas, Mara Mainz, and I think it's a pointless, the Shaboyin, the Suf Masechtab, Yashar-Miyat,

add Suf-Sasakasha, that the Mara Mainz says that you should not like the Shach, that, um,

you should leave it to a day that's proper. So, even if he finished, he coincided his siyam with,

he happened to finish on every Pesach, Bishwila Bichorim, Hushaloy, because of the other Bichorim

that will eat with him, yeah. Because, after that,

he said that if he finished with, he would be like,

I don't have money in his pocket, right? It's because we have to leave it there and

that's because everyone who enters the house has to leave the house there.

If he gives me money, I would gotta leave it there, so he said that he needs to leave the house there.

It's like sometimes he's really busy, but maybe he can't do that, so he's saying that again,

he's repeating, have the Neuid-Bihudah, made a cruise. And he answered people from eating from

a siyam, should not make a siyam, to pata themselves from the tainus of earth Pesach. And he says,

Kalshikain, bechorim, that are joining on, that only there for them to be sacked of a shore,

or Shaloy Apidaz Ghachmeyatur. And he says, after the Neuid-Bihudah was nifter, they made the

cruise again, to strengthen the point. And he says that the marille says it also,

when they get to Yartzite, and he says,

Doin Minay Kavachheymeer, Advorim Hastor, Yom Shimeis Bayov, and Imaj Tainus Bay,

Engloy, so he'd wish bigamor, or poisk him, or he's showing him, for sure it's

Ossar to eat in the siyam, and he rye Mehemna, ver any la zeh, Shreynia,

Korv imi, ben a chrisi, chrisni, Amora, Godel, a tsadek, or mayor,

Sagogloga, the delivery mayor, yes. And it's interesting to point out that the

Chuvas-Mariats, from Nautamul Khasamsoyfer, in the Chilikol Akheim, Semen Nunbeiz,

he says that the Orachheim, that the Khasamsoyfer, the Tamul Khasamsoyfer,

he says that the Khamsoyfer also was very, very Makbid, not to be Yaitzite with a siyam,

to Pat, he was a Bichar, to Pat himself from Tainus Bicharim with a siyam, he said that he was

very, very strong not to do that, and also the new safer that just came out, they just reprinted

it the Zusmansoyfer. It's safer, but it's safer, on, I think it's like the Kutey-Besafrime,

or something like that, he has a safer, the Kutey-Besafrime, he has like Riddush-Eiter from

the Khasamsoyfer in the back, and Ois-Khraf-Tes, he says that the Bal Khasamsoyfer,

or Yagam-Kig-Makbid al-Heterzeh, not to be Yaitzite with a siyam, however, if you look

and you say Yaitzite from the Shaila-Meshiv, he was also, he was Mekhil-Baisyam, and he says,

Father also is Mekhil-Baisyam, so I guess the custom follows that, but again, the Nairi-Bihuda

and the Churum-Ava, and the Khach-Meh-Prag were very strong against this Heter. So to sum up,

to sum up, hopefully, you know, listen to this, to listening at this point,

the podcast, there's a lot of fascinating material, there's so much to talk about Churum-Ava,

and the Churum-Ava, just two things to talk about now, we talk about the new edition of Khunat-Sahya-Kid.

One, the Churum-Ava simply was not available, the one that was available was, well, I'm looking

at you, a remission front of me with the original edition, it's beautiful, Prague,

nice big safer with nice font, however, photo offsets, copies are not the same, the letters get

created, it's a photo copy, and you know, and that's number one, number two, as you said,

there were errors in the original because of the breadth, with the breadth of the laws of

Lykos and Churum-Ava's Marama-Kymis and his knowledge, so you had things on mistakes,

there was lacking Marama-Kymis, it wasn't done, you know, there wasn't an index, there wasn't,

it just wasn't, you know, it wasn't something that...

Yeah, actually it does have an index, that's a very unique thing about Churum-Ava,

it was very mucked to make an index in all his farming, called it Mara-Bahed Span,

other's farming, he called it others, Yad Batuva, he has an index, but again, it's an index.

And that's not a good time, right?

Correct, right, so thank you for the correction, but furthermore, does that, so that's first of all,

and that it's amazing, and we own again, oh, Yad Shukayak, to Makhanesik, I can't be

publishing, and for putting out this new edition of Churum-Ava, additionally.

I want to point out that when over a hundred years ago in 1912, it was the first time they reprinted

the Churum-Ava, and the Madurov and the Shumlauya were enthusiastic and so excited about how the

Churum-Ava was so inaccessible, they said, we've been seeing the safer quoted, and we've been

mistaken to when we could finally see the words of this Heligas-Ava, and now,

are being zeichete reprinting, and they're so excited, and I feel that same excitement,

myself, even though I own the first edition.

I know, from you, you've been asking me, many friends since I was able to find out about this

new Churum-Ava, especially once this plan came to fruition, but Makhanesik,

I've purchased the Ksaviyad from Knazim, that new volume on NFEvonezer that came up

year and a half, two years ago, and so I've been asked constantly everybody at that point,

remember before that auction, let me back up, we're going to get to talking about the new volume

of NFEvonezer, so first of all, it's just amazing that it's back in print, it's available,

it's a nice beautiful new edition, and so on. Additionally, the volume of NFEvonezer is now out

and published for the first time, and this, but when Knazim put that up at auction, there was,

I know a lot of people were interested in purchasing that, and the number one thing for the

Ilamataira and people that knew Rebels of like, this new title was like, we hope someone purchases it

that's going to print it, and it will be available, you know, it's always a concern, such

you with manuscripts today, isn't it going to fall into hand of a private collector or a library,

a library, it's going to be available to the public, a private collector, it will disappear,

we don't know. Especially private collectors that they appreciate not publishing the manuscripts,

so that it keeps the... Let's not go there, because that is a terrible Avala,

and the Gadilum, I don't even want to know, I had a conversation with such a collector,

I asked him, what is, what is Godel X going to tell you? You're, I have, it's worth so much money,

I have this safer way to go, I used to say, I said, what's that Godel X? How much is mine?

What's he going to tell you that you held on to the safer and you refused to print it?

First of all, I don't think it lowers the value, but you think that, and let's give full credit,

mychonetsukhakiv has other sparram, because the other things, and they publish, they do

a beautiful job on many men's sparram. It's a huge,

unimaginable stuff. Unimaginable stuff.

AnouMatt was a great print troop, and include the evidence which by the way,

Choumeavo was languishing for decades, not being printed,

so now this achyloch money has gone back. So people can makea sûr me to get through all this,

thychonetsukhakiv's, but it, and because of that, I've only tried to print all Himava, and the evidence to

Valium, we know about the evidence to Valium, I think we will be talking about from the troop, we know about it,

in the animal because we're high-michael, but he's a high-michael, the German bibliographer

and a major book collector.

He talks about it, he references it, Chilik Dalit, and his safer, and its reference in

all this form.

We know it existed.

This Chilik Dalit, so now Bar Gashem, it's seeing the light of day and it's being published

for the first time.

So it's actually not a surprise to us that there's such a thing that existed in the past.

It's not such a surprise to us that this existed because we have reference to it in the

Chilik Dalit.

One example is, in Simen Tuffman Dalit, in the Gylian of the Shulkhunar, he makes reference

to this Chilik Dalit, on the Gylian of the Bay Shmul, on the Ebene Ezer, on Simen Kufra

Wav, Sifkontan Alif, which we hope to see, Bezer Shem Sun, where he talks about the

topic of if he forgot to sell his chummets, if he has a designated room, what could he

do if he could give him a tonne?

He says to look over there on the Bay Shmul and his haggah over there.

So we are very looking forward to this new piece of Torah that I'm sure many Gidolim,

the Toivim, Diyonim, Rabonim are going to have so much honor from it, probably going

to, you know, it might very much well change the face of, you know, Ebene Ezer, you know,

Suves Githin, Kedushin were very much looking forward and we hope to Bezer Shem Zeykhat

to be Nene from the Order of the Chuvim I Ava very soon.

And finally to just emphasize Chuvis Farm, in general, as you just mentioned, they're

something that they're used and enjoyed by Rabonim and Payskim and Balhallaah and so

on.

In fact, the Chuvim Iava is a safer, hopefully, that was illustrated right here, especially

with this new edition, it can be drawn by anyone, you could just pull out, you could

read any time, there's such what fun, wonderful Chuvis in there that are enjoyable, just

to go through, I mean, everything, then you were just very woven.

So stay tuned for the third episode where we'll dive into his other farm, Abastavid, of

course, which is exciting, that's, that's the most, and Aghagada, and the Malakas Akadish,

but then all those, right, Abastavid is one of the most common, the other one, I really

could use his own episode, even, but the other ones are all just, you know, we'll just

mention them actually over every eidrussian, so on and thank you very much if you're joining

me on the podcast, I'll talk about Abastavid and Chuvim Iava.

We're privileged for being on this.