ניפוץ מיתוסים חלק2 יסודות תורה שבעל פה ברמב"ם

Hinzugefügt: 2026-06-04

[00:00:01]Welcome everyone. Thank you very much for coming.

[00:00:04]Now it's live, it's a girl. We continue our study with an introduction to the Torah and we try to follow the main foundations of the Oral Torah, Halacha and custom. And how should it proceed, at least in the vision of the Rambam. And as we said last time, there are many people who think that we more or less follow the path of the Rambam in Israel today. It's true that some might say that 100% of the Shulchan Aruch is not like the Rambam, so 80% is like the Rambam, right? Do you hear things like that? Some think it's 25%, some think it's 15%. I want to say that there were things in the halachic view that were much more important to the Rambam than if you ruled like him on the tying of the tzitzit and if you ruled like him on the dawn blessings, even though these are very important things and these are the essential things of how the halachic is structured because once the foundations work correctly, right? And you understood them? Then the details were sorted out. Once the foundations are not strong and not rooted properly, then there will be endless, endless arguments in the details, as we see today. And that's why we, this class, our classes invest a lot of energy in the foundations and this is in the way of our rabbi that we also see in his letters. There is always a question in halachic. The Rambam often returns a person to the roots of the Book of Mitzvot and the introduction to the Mishnah and the introduction to the Mishnah Torah. If you had read what I wrote, you would n't have asked this question. I know that everyone who deals with the Igots knows this, so we are investing in this again and we are currently in the Rambam's introduction to the Mishnah Torah, in preparation for The end is that I am currently with the publication of Rabbi Megvili. I think that all of you have the publication of Rabbi Kafach, right?

[00:02:10]So I think I don't know if it has the same marking as it does here, but it is found in A 28 of the Dino of Rav Ashi, page 40, and after the court of Ravashi, who composed the Talmud in the days of his son, and ended up scattering Israel.

[00:02:41]Wait, come a little before that, we find Rabina and Rabashi.

[00:02:47]We find Rabina and Rabashi and their friends, the end of the great sages of Israel who copied the oral Torah, and who issued decrees and established regulations and introduced customs and spread their decrees, regulations and customs throughout Israel, in all the places of their settlements. Again, we see here that our rabbi repeats for the third time a very, very important principle in all the sages of Andalusia, not only of Maimonides, but there are several principles here in the paragraph that we just read. One, what makes the decrees of Rabina and Rabbi Ashi binding? What makes it binding? Why does this hold legal significance? Not because they were from the dead and not because they were great righteous people. Even though all these things were true, they were great righteous people. The reason it holds is they had legal authority. Therefore, they issued decrees and established regulations. They were one of the scribes of the oral Torah. What is an oral Torah copyist? It's the rumor mill. So they have the ability to sit in court and rule. Secondly, their decrees, regulations, and customs spread throughout Israel. These are two principles we learned about. The principle of proper legislative procedure that must be the same as in any legal system, with the exception of the acceptance of the people. It spread throughout Israel. Now another point we notice is that he says, "Insist on customs." According to the Rambam, custom is not binding. We talked about this last week. We will always talk about it. A custom is not binding if a court does not approve it. okay? There is a big principle behind this. As a folk custom, a spontaneous custom, it can be very good, it can be very bad. I'm sure we are all familiar with customs, community customs, not all of which are in accordance with Halacha and not even all of which are in accordance with morality. Therefore, there must be a balance between the will of the people and their natural development and the wise and educated decision of their leaders, of the leadership, of the Great Court. And here we see this principle repeated and changed, even here, after the court of Rav Ravshai, who composed the Talmud in his son's time, and it ended. Israel was scattered throughout all the lands, too scattered, and reached the farthest corners and islands, and its number decreased in the world, and the paths became confused in the rabbis. Talmud Torah study decreased, and Israel did not gather to study in their yeshivas, thousands and tens of thousands, as they had been before, but rather a collection of individual files, the remnants that God calls in every city and every state and country, and who deal with Torah, understand the writings of all the sages and know their path, the path of the latter law. Now, this is also a really beautiful paragraph and a summary of the legal halakhic law [kachag] of the Rambam, which we should return to. What did he tell us here, that Rabina and Rav Hashem is the end of a teaching, a law that already appears in the Gemara in the coming of the Messiah? The Ge'onim talk about this.

[00:06:01]The period that attributes the signature of the Talmud to Rabben Ravshai, once the Talmud is signed, then this is obligatory. This is the legal book now. What is the number of generations after the Talmud to continue to develop and continue? To issue decrees that will bind the entire Jewish people, what happened during the time of Rabbi HaRabbashi that created the living development of the Oral Torah.

[00:06:31]What do you think? There is no agreement. There is no broad consensus. What happened? Suddenly, people stopped agreeing and got along until now, and now they started fighting and scattered in all sorts of places.

[00:06:45]So it was not possible to arrive. beautiful.

[00:06:49]At the time they issued decrees, Yavveh issued decrees.

[00:06:53]What happened? Because there was a situation where the required number of people gathered there to issue decrees and multiply the house of Shemid, so I mean, it's a technical matter, it's a technical matter exactly, it's a completely technical matter, and since the Rambam put us in this historical fast where for technical reasons we stopped treating the Torah as something living, what does that mean to us today that technically we can go back there? I mean, all of us here should aspire to want to establish the Great Court. It doesn't have to be called Sanhedrin, which is a Greek word. You could call it the Great Court. These are words for the same principle. It is essentially a national court of law that legislates for the people of Israel. And the Rambam doesn't think that we can't and shouldn't wait for the Messiah for this and we shouldn't wait for the prophecy. It's simply technical reasons [laughter] that we did n't do it. It's completely technical. As he said, there's more here according to the Rambam, you don't need it, I mean, you don't need that blanket. You can renew the blanket in the Land of Israel. That's how he says broad agreement, so it will be true. The problem is that basically everything I said, you put it in some familiar place somewhere. You say there's a chicken and an egg. You say you're saying that something technical like that was false. It means that the Messiah will actually come.

[00:08:27]Convince everyone. You do n't need it. This is it.

[00:08:29]But not the Messiah in the sense of no, no, it's something that a person's consciousness has reached this technical situation where there's a certain heat like Moses did. Our rabbis left Israel for Egypt.

[00:08:41]What did the scribe do to help?

[00:08:42]All the people in all the people said together, let's do it and listen.

[00:08:47]And then it worked out. It wouldn't have happened. It wouldn't have been right, but it's not something that's wrong. It's something that we can do. What's missing is the will.

[00:08:54]Yes, if we want to logically, if enough people want to do it, then we'll do it, precisely because we don't agree. So we need it more, since there are so many people who don't. Agreeing on these things, we can reach some kind of common camp that everyone does agree on. To renew the will. This is the blanket. This is also a technical matter. This is to sanctify the will to legislate and begin to legislate. Then we will solve the enormous problems that exist in halakhah today. Lack of clarity on so many issues. Lack of attitude of halakhah to changing situations. We are today subject to the halakhah of Rabina Rabashi. We are literally like wild animals. There was some development there, but according to what we learned today, the halakhic development that occurred after the signing of the Talmud is only legitimate in the interpretation of the Talmud, in the interpretation of the Talmud. And if it seems like the halakha is a bit fossilized and a bit ancient, that's okay. The Mishnah also made innovations and the Tossedah. You see progress. And in the Talmud, you see Yerushalmi and Bebi, you see that they did have the ability to innovate things. And anyway, today we don't have them. So sometimes it can seem that the halakha is a bit fossilized. And that's okay. By the way, a year ago, his head could have been like this. I mean, no, he wanted to. He wanted to. No, he wanted to. No, he wanted to innovate the Beit Din. He wanted to. Come on, let's see something that would be good for everyone.

[00:10:32]We'll take both this and that and that and that.

[00:10:36]And what did he decide? What don't you start with?

[00:10:40]I claim. I claim that he didn't succeed in that. I mean, all because you don't need him. He didn't.

[00:10:47]He didn't succeed. No, because some people say that we took upon ourselves the lights of the Maran. There are most Jews in the country who will say that we took upon ourselves the lights of the Maran. We follow the Shulchan Aruch. But these are empty words.

[00:10:58]Because we don't really follow the Shulchan Aruch. We follow the Shulchan Aruch in a very limited way. Unless it contradicts the custom of the challah in the beginning. Western custom. If you are Moroccan, Yemenite custom. Of course, if you are Yemenite, they have an exemption at all. But the Shulchan Aruch has become some kind of a sham. Through which all the Sephardim seem to be carrying out their customs, but he didn't succeed, but he thinks he succeeded. This is a common mistake, right? You know what's possible anyway, and every court that followed the Talmud. Oh, wait, I wanted to point out something else in the halakhic halakhic. Again, we see that the Rambam emphasizes that yeshivahs are not a place for an intellectual elite. The Torah is not the Torah, it doesn't belong to some group of people who are really, really talented at studying Talmud. You don't have to be a genius. This is something he says, gather in meetings of thousands and tens of thousands as they were before. That is to say, the goal of this Oral Torah project is for it to be something popular. So for those who suspect our Rabbi Maimonides of being an elitist, it's because it's simply not true. There is no elitism here. What we have here is an attempt to return to the rabbinical view, I'll call it the Phariseeism of the Second Temple, that the Torah is a national, popular project. Okay? But he says, since we were in exile, what can change?

[00:12:42]It's clear. If today we stop thinking, we need to stop thinking that the Torah belongs to some other group and we are in exile. There is no such difference between exiles and sages. There is no such thing. We all need to change laws for this. For this, a court of law is needed. Yes, a court of law or a national court. Even a local court. If the Rosh HaAyin had one court that the majority of the public trusts, he could make decrees for the Rosh HaAyin and those decrees would also bind Ashkenazim and everyone.

[00:13:20]No, not to cancel, but it can create decrees to cancel. This is in the laws of the Memirites. You have to be great in wisdom in the minyan if it's a decree or a regulation, but if it's 13 measures, then even without being great and wise in the minyan, you can do it, but it's something that can be done today, but again, it's something of the mind.

[00:13:41]Who can a great court that you say all the laws? There are things that are bodies of Torah that you can't, peace, there are things that are that have approaches and there are things that they can do, for example, if they want to cancel a muktaza, okay, it's almost impossible, why because who decreed a muktaza, who are some prophets?

[00:14:10]Help. This is considered a regulation of help. Today's muktaza is considered in the Talmud a regulation of help. Now if you want to cancel, why did he fix moksha? Because it was to wipe away the blood from the offense. So a regulation or decree that came to wipe away the blood from the offense. If you want to cancel it, what do you need?

[00:14:27]No, you have to be greater than him in wisdom in the minyan. Oh, right, that's not wise either. So you can't put a restriction on the Torah, right, just a restriction. You can, a restriction on the Torah, yes, right. So, for example, moksha, you can't, but there are things that you can. So, for example, you can, like you want an example of something that can be changed.

[00:14:50]I think it's possible to decide whether a woman should cover her head or not.

[00:14:55]The court can make a decision on this issue. We have to decide either this way or that way, or whether she should cover her head or not, and if she should cover her head, is this here? Is that okay or not?

[00:15:03]All the confusion that exists today is a desecration of the name of heaven. A large court needs to determine this thing. The court can change. Know what they can change. They can change the court. The second day of the month of cards. They are ready to make a decision today. Everyone has apps. Everyone has an internet. Everyone knows when the holiday is. We stop the court. The second day of the month of cards. But they can't.

[00:15:24]There is a big question. If they can change the seven clean days, but we won't get into it now because we don't want to. It's a new topic. A big topic.

[00:15:35]There are rules about this in the laws of the Maimonides. The Rambam brings the rules for this thing. But yes, there is what is called a certain window of things that they can move.

[00:15:47]Now what we saw here is that Torah study became something national, popular, became something for private individuals. And Torah study decreased. And then we are in Becht. And every court that followed the Talmud in every state and country and ruled or established or introduced for the people of its state or the people of the countries did not spread its actions throughout Israel because of the distance of their settlements in obstructing the roads and being the only court of that country or the large court of 70. It is invalid from a few years ago. The Talmud again, we see that there is authority even today for a local court to issue decrees.

[00:16:30]I thought that was what you asked earlier. I didn't hear you well just now, but I was thinking about this halacha, so that's why I got confused. Yes, there is a local court.

[00:16:39]So an example is now in Rosh HaAyin. If there is one court in Rosh HaAyin that everyone loves and everyone trusts, it can issue decrees that will bind everyone in Rosh HaAyin, but then it won't matter which denomination it is. It can be Yemenite, it can be Ger Tzedek, it can be Ethiopian, it can be Ashkenazi. It binds everyone. Why? Because halacha is not religious. Halacha is a matter of jurisdiction. Like almost everywhere in the world, there is a jurisdiction. There are no places in the world that have a constitution that is based on ethnicity, based on origin. We've gotten used to it, thinking that there are different laws. Now what do we do about prayer? So why did everyone say the same thing? An Ashkenazi comes here and is uncomfortable. You Ashkenazim are uncomfortable. So the court of law can determine that there is a formula, say, that several formulas are permitted, that people are allowed to pray in all kinds of synagogues, all of that is fine. The main thing is that they do not add things to the prayer that are forbidden to be added to the prayer. As is the case in Halacha, there are things that are forbidden during Amidah, and nothing may be added, but during Shacharit there are things that are permitted. So that means the Bible can give space to people of different faiths to pray in different ways, but the decrees they make are decrees for everyone. And that's how it went, that's how it went among the people of Israel for generations. A unified version, yes, but it didn't catch on. No, it didn't catch on.

[00:18:02]People, by the way, it was very difficult to do. You can understand why he wanted it, and you can also understand that it didn't catch on, even when people listened.

[00:18:13]The truth is, it was only in the army at the time that the version caught on more. But I can also understand why a person would neglect the traditions that sometimes have thousands of years for a unified version of the rabbi, no matter who, no matter how great he is. So that's why it might have been wiser to give everyone their own versions, to stick to their own version, and to make some kind of rules about what can be included and what can't be included. I would recommend, I don't know what not to include, certain piyyutim and certain songs and things like that, but for example, I wouldn't include it, I wouldn't include Shalom ali- kam, I would make some changes to some of the things in the same way, but that's something that people are allowed to suggest, but that's something that the rabbinical court has to decide with the consent of the community, and then the halacha has it, but it was conducted like that not long ago. It's all technical to me. That's the reason that you accept the Shulchan Aruch, with all due respect, we have poskim of what you're not, not only what, but also in the dust of the spirit. The Shulchan Aruch speaks, it has a reply, it speaks to all kinds of Rambamists in the drawer in other places, it tells them, okay, you don't have to go like me. I mean, even Sephardim, not all of them went like the Shulchan Aruch. I don't understand at all why the Shulchan Aruch is the book.

[00:19:35]I don't understand what's so good about it. It doesn't have anything. It's not sure.

[00:19:45]It's not coherent. The direction today is that a person has no reason to choose the Shulchan Aruch over the Rambam, even for everyone. It doesn't matter what the person's opinion is about what, what, what, as if the Rambam is over the Rambam, that's the reason. [Laughter] The only one I can understand is that I would be willing to accept a Shulchan Aruch on one condition with the entire Jewish people.

[00:20:07]Yes, they would say, "Listen, what are we tired of all the disputes? We want to create unity? Everyone gives up a little bit. We go with the Shulchan Aruch. You, Benjamin Mordechai, go with the Shulchan Aruch. We, Ashkenazim, go with the Shulchan Aruch. The Yemenites, everyone will go with the Shulchan Aruch. And this is our book. It's like, "Listen, this is Vitor. As far as I'm concerned, the Rambam is the Mishnah Torah. It's the Rolls-Royce of the halachic books. You want me to give up on this and that I drive a Mercedes-Benz Subro. So if everyone does this for unity, I wouldn't want to. It would hurt me. It would really hurt me. It would take me a few months of emotional therapy. But I would do it because it's for unity. But since, as you said, the Ashkenazim say, we take a Shulchan Aruch, but with the map, only with the things we want and what we don't want, it's not like the Shulchan Aruch. So why would a Jew, even an average Sephardi, give up on the greatest asset we had from a halachic perspective, from a cultural perspective, which is the Mishnah Torah?

[00:21:02]If we don't even get it in return, unity does n't exist." There's no logic to it. To this day, I don't understand why they went with that. So what they say is that they want some of the poskim to attribute the power of the public as the power of a court of law, and the problem with this is what we read earlier, which is very clear from the sources and the Rambam expresses it very elegantly, that if you have a decision by a whole bunch of rabbis, they didn't bother and debate, they had a discussion and a vote, and a first meeting, a second meeting, and they decided in a somewhat orderly manner. So even if all the rabbis say something, it's not binding. All they have is the status of a lawyer who tells you what the law is. It is not the position of a judge to determine the law.

[00:22:01]This is this and this is all the rabbis who signed the Talmud to this day. All the rabbis out there are not judges, they don't pass judgment on you, they don't rule on this level that they bring a ruling and now it's binding. What are they doing? They are taking a law that already exists, that was already signed during the time of Rabina and Rabashi.

[00:22:19]They cannot legislate. What they can do is tell you what has already been played. The exception to this is what we just said in Halacha 29, that a local court can indeed issue decrees. And that is a type of legislation. Because in that place, everyone who comes to the place of that court, if it is there now and it is agreed upon in the same community, yes, they should accept it, yes, and the court does not have to be a court that is conducted according to the rules of Tractate Sanhedrin. There is some kind of protocol that needs to be minimal that it needs to go through, which by the way, are the most beautiful protocols in the world. It is also an agreement, mutual respect, fear of God.

[00:22:57]Part of the tradition needs to be rooted in the past and look to the future. Everyone who studies these things is one of them. It really makes so much sense. There is nothing here. There is nothing here. There is nothing magical about this thing and we can do it, not in heaven or across the sea. It was Rabbi Sha'a, not to take chicken. He said, it is as if it is not right to go with him in Galilee.

[00:23:23]He said, then they said in the Gemara, Rabbi Yossi the Galilean, yes, and they said in the Gemara, whoever did not go with him, then he is as if it is not right to go with him. If that is the case, yes, at the time, yes, until they played differently for everyone. But there was a time when the Galileans would eat Parmesan with chicken, yes, schnitzel with cheese, because then in times, yes, there was a time like that, right, right, if this badan happened, it was Local and this is a local jurisdiction, that's all there is. Let's continue. Continue a few more laws. And then at the end, when the recording is finished, we'll ask another question. Accordingly, there is no compulsion on the people of this country to follow the custom of another country.

[00:24:12]Again, this is a point that no one today that I know of, almost no one of the modern jurists, who follows what we read now, since the Torah has passed to individuals and the sole authority, the only authority that exists, is local courts. There is no compulsion on the people of a country to follow the custom of another country. And they don't tell this court to issue a decree that another court in its country issued a decree. And if one of the great scholars taught that the way of the law is like this, and it was explained to another court that followed him that it is not the way of the law written in the Talmud, there is no fat for the first, but for those whose minds are inclined to his words, between the first and the last.

[00:24:53]This paragraph, we need to, is like a zip file, we need to open it to see that there are many things happening here. First, he says, you cannot force one place to follow another place. That means no more issue of jurisdiction. There is a local jurisdiction, and each court is responsible for its own area, and there is no one court that is better than all of them. There is no one judge who becomes the source of rebellion for the entire country and all the nations. All the things we see today, as if someone in the Land of Israel who is in Haifa is now obligated to some modern-day rabbi who is in Bnei Brak or Jerusalem, all these things don't work, they're not true. If there is no Beit Din, what is the default? The default is the Talmud, the last national Beit Din.

[00:25:43]If you can't know the entire Talmud, follow the Mishnah Torah.

[00:25:48]Then there's no way that, as Rabbi Ovadia said, we received.

[00:25:52]I don't understand this. What do you mean we received holos from Maran? He did not receive parenting from a teacher anywhere. None of the Spanish communities received true ordination from a priest. He tried to create something that was true within its own framework. Says, "Let's all of us Sephardim follow the Maran. The framework is correct, but Mishneh Torah is better. As if he didn't succeed either. I mean, all of the answers of Magen Beshemesh and all of the Moroccans, if this is a hidden gem of Rabbi Shloush, if this is, oh, the entire Western Sages Association, what is this thing? It's Arukian rabbis hearing why all of a sudden we're now following the Maran according to Rabbi Ovadia. We have very ancient traditions before the Maran. We remain faithful to our traditions and the Chalabis respect the Maran. I lived in the British countries. The Chalabis would do everything like Rabbi Ovadia unless it contradicts the custom of the Chalabi, which is full of things, some of the things against the Shulchan Aruch and against the Gemara, but we won't get into that now, and so does every community. So the idea that we have taken upon ourselves the lights of the Maran is simply not true. It's something shallow. It's not simply not true. It doesn't exist. Now until when is it inconvenient for them until they don't want exactly one Shulchan Aruch. This is a slogan thrown out of context. Now another thing he said is that you can't force someone To issue a decree. By the way, it makes a lot of sense. Every place has its own energy. Every place has its own flow. The local court that is connected to the local community knows what to issue and what not to issue. Sometimes I look at decrees and regulations that were not long ago.

[00:27:30]I will give you examples. I saw amazing things. The famous one in Judah, yes, he was the rabbi of Prague and there is a regulation. You can see it in Nathan's decrees. He made several decrees. I looked and was amazed.

[00:27:42]It's not even things that were signed. I always mention it. There is, for example, such a thing. He made an agreement with the local duke. He mentioned a castle. All the weddings will be in one place. And he went and prepared a menu. At every wedding, you have three menus that you can choose from. You can't be above it.

[00:27:58]You can't be below it. So that the poor don't feel that they are poor and that the songs don't go overboard. Someone gets married outside the place I mentioned. No one does. And he didn't profit from it at all. As if he made sure that all the income would go to the community and help the poor.

[00:28:12]One of the things The amazing. Another interesting cut he made Jewish bakeries. Where there are Jews there are many bakeries, right? He says in the bakery window you can't put cakes with cream. A hungry person eats healthy bread. Why do you have to irritate children with sugar and cream? He thought it was inappropriate. This is not a place. People who fear God don't need such a thing. This is not healthy. This is not good. A person thinks about his community. Look now. This is a place where he lives. It will be good for him. Now someone will come from Poland. Someone will come from Galicia. Bring someone from Spain.

[00:28:43]They will start telling him what to do because he is a more learned scholar than him. These things are not appropriate. Every court has its own jurisdiction. It has the local energy that it has to answer to. And that's how it should be. What I'm showing you, dear brothers, is a vision of what could be and that was like that. It's not something that's so far away. That we are far away in terms of what we do now, but we are not far away in time from the time when things were that way. Now I want to show you another amazing thing that I have n't seen. I've read it several times and I have n't seen this thing until now. When I read Meir Havatzel's important book, it's called Rambam Be Geonim, and the introduction to this book was written by Rabbi Yosef Kaffah. He was happy with the book and said, "This is one of the great innovations in the field of Rambam and the Geonim." And the topic is a bit over, but it's important.

[00:29:41]Everyone knows that there was a period of the Geonim. The period of the Geonim is the period before the period of the Rishonim.

[00:29:49]Now why are the Rishonim called the Rishonim, the Rishonim?

[00:29:54]Not because they don't refer to the period of the Geonim. The Geonim are simply the majority of fools, not halachic questions and answers, who barely refer to the Geonim. And the truth is, it's hard to get all the Geonim literature, and only recently has there been a bit of a return to this topic.

[00:30:09]During the time of Rambam, this was a very, very burning topic. So now I'm introducing you to something historical, something that is, and then you'll understand the politics that's happening here. There's some kind of politics here, something very controversial. In the time of the Geonim, they had yeshivas, and we talked about it last week, that the yeshivas of the Geonim are not the yeshivas we have today. It's not a place where you sit and learn. It's a place where legislation comes from. The Geonim saw themselves as the legislators of the people of Israel. They didn't exactly learn what the Rambam says here, not all of them at least, that after the Talmud is signed, you can't legislate.

[00:30:49]There were huge disputes between the Americans in Babylon, the Yeshiva Yeshiva Gaon Yaakov, the geniuses of Babylon, and the sages of the Land of Israel who called themselves the geniuses of the Land of Israel on the calendar. And most of this debate was that the geniuses of Babylon told them not only that you are wrong in your calculations, but that you have no authority and you have no permission to go our way. We sit in the Beit Midrash of Rabina and Rabashi. We use their manuscripts with them. We know what the Talmud is.

[00:31:20]Who are you to go against us? And a lot of the arguments between the geniuses of Babylon and people who disagreed with them were about their authority, even now, during the time of the Rambam, even though we don't think today that this is the era of the geniuses. There were people who called themselves geniuses.

[00:31:40]In the Rambam's letters, we see a lot of talk about Shmuel ben Eli, who was supposedly the Gaon. To say the Gaon then is like saying today the greatest of the generation.

[00:31:50]This man had thousands of students, the great barflotta of the Rambam. The whole Epistle of the Resurrection was because because Shmuel ben El spread rumors or put the Rambam in heresy at the beginning of the Resurrection, so I say no, I'm not a heretic in this. He wrote the Resurrection and in Halacha he disagreed with him on several things and it really bothered these yeshiva heads, these geniuses that someone disagreed with him. Now even within the geniuses there were all kinds of opinions about how much authority they really have, but you want to not, not to be condescending, not to be surprised that sometimes a person doesn't really know where he is in history. Sometimes a person lives and doesn't realize that his time has already passed. The geniuses see it a little bit. They seem to think that especially the early sages, they don't understand that the Talmud period is over and now it's a different period. They think they are still in the Talmudic period. In what sense?

[00:32:52]In this sense, if someone disagrees with him, they react as if they were the great court in Babylon and no disagreements were allowed. Now the Rambam is referring here to this matter of ours. Today's reader will not understand it, he is not familiar with this background. Look at what we just read.

[00:33:10]He says, and yes, if one of the Geonim learned that the way of the law is like this, and it is explained to another who stood after him that it is not like the way of the law written in the Talmud, there is no gender for the first, but for the one whose mind is inclined to his words.

[00:33:22]Between the first in the Haran, first of all, he says, a Geonim is someone who studies Torah, a Geonim. He will say this even more clearly in a moment, but he also says, you cannot come to someone and say, you must rule like this, you cannot, you cannot go against a Geonim. By the way, at the time of the Rambam, many did not disagree with him, even his head did not agree with him, you cannot go against the Geonim. The Rambam said, "Why did the legislation in the Talmud suddenly end? From the Talmud onward, you follow logic. What is logical, not according to the authority of Kadima. There is no principle in Halacha that there are two contradictory principles in the Gemara, right? Halacha, as you see, is one that Halacha is like the last and there is Another rule that says there is no halacha as a student in a rabbi's place that you go to the ancients. These are two contradictory principles that we will talk about one day, not really contradictory.

[00:34:14]Now the Rambam says here these principles do not belong, right? Why don't they belong? Because all of this belongs to the Talmudic period.

[00:34:22]Now, these things are not ours, now, sorry, we are not, so there is no way the people of this country did not do this, right? No, no, yes, who determines where the opinion is? We often hear today that the owners read from the Talmud, they don't interpret it like that.

[00:34:46]The sages read it. They interpret it differently.

[00:34:49]You ask the question of the questions. I'll say it again.

[00:34:52]If you don't know, if you hear the microphone on your lips, you ask well. The Rambam says, "Whoever has our opinion on it, then what is it?" It's so simple. You study the Talmud. It's so clear to everyone what the conclusion of the Talmud is. What if there is a legitimate dispute? What is the danger of the Talmud? And there are many legitimate disputes. And the truth is, it's okay.

[00:35:11]These judges don't care what their eyes see. You follow what your religion tends to do. Now, let's say you don't study. You do n't have time to study the Talmud. You don't have the ability. You work hard. You come home after two or three shifts. You choose. Make a rabbi for you. It's not that different. If you have a business and you have expenses and income. You go to the banks. And you want to pay taxes properly. You don't want to get into trouble. The law is right.

[00:35:38]What do you do? You hire a lawyer. You hire an accountant. You trust him. If you make a mistake, then you go to court. Listen, here's the email I sent to the judge. He said it's fine, so you probably wo n't get too much of a fine, right? So that's the concept of the selahav. Although I will also say that according to the Rambam, there is almost always a conclusion in the Talmud, he believed it. Some people think that this is a topic that will probably be in the next lesson, but we'll touch on it a little. There are people, both in academia and in Torah, who believe that the Talmud is some kind of world of lawlessness. This is a mess, this is debate, and you can draw any conclusion you want from the Talmud. And there is no real conclusion in the Talmud. They read the Talmud as if it were one big salad. It's a mess. It's hard to read. right. Someone who doesn't have someone who doesn't have some practice in the Talmud or a tradition of how to read it a little bit like someone who is now graduating from high school bring him the mountain what is it called the diagram of a court right what is it called the protocols of a court and tell him explain to me what was in court he didn't know it said like this it said like this what is 022 what is the prosecutor what is the mint what is it so all these things you need to know a little bit about everything the rules of the Talmud according to the method not only of the Maimonides of the Maimonides of Saadia the Gaon of Sharirah the Gaon of Rabbi Avraham ben Daoud of Ibn Ezra of Rabbi Yehuda Levi all the Sephardim of that period their legal perception was that the Talmud almost always has a conclusion and when there is no conclusion they don't care it's not just because they didn't know sometimes they didn't want to reach a decision because they saw that there was a big argument between the two sides and if now we vote and it's 51 49 then maybe people will split up and their opponents won't talk to each other so sometimes the Talmud avoids the word conclusion and that's on purpose because They could decide on anything, and that was their belief. There is another school called the French school, which is not all Tosafot members, but you will see that the Tosafot are very inclined towards this, and indeed the Ashkenazi teachings that some of us studied in their yeshivots were very impressed by this. They think that the Talmud is some kind of open book that never ends, that there is no strict legality within the Talmud. There are not always conclusions and you can deduce almost anything from the Talmud. And so you will see with the Krilots that this is their perception, so you will have a very wide variation of people who look like Talibans who, according to the halakha, seem to cover everything and are very, very extreme, like in the religious part, and then you will see people who are almost Reform who think that according to the same halakha, a woman can join the minyan and she can dress however she wants and they don't have to do the same thing as clean and they seem to make light of everything and wine nesach is not wine nesach because the Gentiles, if they are not worshipers of idols, can reach very, very extreme conclusions because they do not have some central system that the Talmud has a conclusion to it. There is no conclusion in the Talmud, so I have to go to the Shulchan Aruch, right? But who claimed that then why suddenly the Shulchan Aruch says that Joseph is flogged? It is mandatory if I do not have a conclusion in the Talmud, then maybe I will go to someone else, like what is this incoherence? Who is part of the mess that exists in the world? Halachic, yes, what does it mean that she put it like that? Why is it written like that? So let's reconcile, there is something here that must be good, so I will open In parentheses another topic language a is a mistake and this is not wheat also get the story in two lines ah two types and I see I saw it not once I mean I don't know it seems to me as if Doc is saying because you say they see everything as a mess and the riff is a part of it and this issue is not so you touch on the point here I will say it in all your question and I will answer it because it is important even though I planned to get to it in the next lesson but I will touch on it no I will relate to it you say talk maybe after this well I will do it briefly because you turned me on now say you say something like this you say I sometimes study the Tosafot I see that the Tosafot tries to sort out the issues he brings you a question of a different type and he tries to settle it sometimes more successfully, sometimes less successfully. And I see your Spaniards, the riff that everything is so simple for them. Here he said this and there he is not obligated. The Gemara here is not binding on the Gemara there. So I want you to remember what we started earlier. We talked about what the Talmud is? This is a record of discussions that took place on the wedding days in the study halls of the Amoraim yeshiva. This is a list of their discussion. And there's everything here and someone is writing down everything they say. Now we have source pages that I handed out to you that we probably won't get to today. Um, we'll save them for next week. We talked about 13 qualities that the Torah requires. And here there is a huge debate between the French again, let's call them the Spaniards, about the following. What are the 13 virtues that the Torah requires? That you have a lighter or that you have a straw. what?

[00:41:43]What's going on there? This is in the explanation of the verse. So I'll tell you briefly what's happening there according to the two classes.

[00:41:50]According to the French religion. The simplest thing is some kind of mathematical formula. And if, let alone in one tractate, it works in a certain way and in another place it works the opposite way, it is a contradiction. Because it's a formula. And the formula should work. And we look at the formula to see why it works here and why it doesn't work there. So we need to make good sweets. The Sephardim don't see it that way. The geniuses don't see it that way. From their perspective, you know what everything is and what the key is. It's a rhetorical tool. There's no math to it. If you want to propose a bill, we'll call it the government, the government of the Jews of the great court of the people of Israel in exile, which is in Babylon. And even in the Land of Israel, it was. You now have a law. You ca n't come and say, "I want to propose that from today on there will be money sanctification." By now there will be a Kiddush of Biya. Now we want money blessings. Because it doesn't work that way. You want to do it. You have to dress it up, make it accessible, and offer it. Inside you have 13 sizes, 13 stencils. Templates of legal formulas that are rhetorical. They do not represent what is written in the verse.

[00:43:05]They represent how we would read the verse from a legal perspective. yes? Therefore, one should not ask why here I did it this way and there I did it differently, and therefore you will see that the Spaniards do not bother with gossip. Why don't you engage in gossip? Because they don't care. Most of the questions of the Tosafot that deal with trying to resolve various issues are irrelevant because they wanted to reach one conclusion.

[00:43:29]They voted on it, the law is over, and there they voted on it in a different way and came to a different conclusion. It may be that the 20 years are different between these things and people in the Yevamot are not obligated to the formula exactly like they did in the Kiddushin. This is briefly this is this is a whole thesis that we will get to, but this is the answer in short: 13 virtues, not 13 virtues, by the way, it is not exactly 13 either. 13 is more than 13, and these 13 are also but this is briefly on one foot.

[00:44:01]Answer: Yes, now, no. And these things are not in the laws and decrees and regulations, customs that were renewed after the Talmud was compiled. But all the things in the Babylonian Talmud are obligatory for all Israel to follow, and every city and every state and country is obliged to follow all the customs practiced by the sages in the Talmud and to issue their decrees and follow their regulations.

[00:44:26]Very simply, we are saying here that according to the Rambam, there is a conclusion in the Talmud. The conclusion is binding, and he states that the customs of the Talmud are binding. Just an example.

[00:44:37]Why do we do last water?

[00:44:39]Last Water is a ritual of circumcision related to the salt of Sodom. What is worm salt? There was a time when if some kind of salt got into your eye, you would get sick. I don't know if it's still there. I'm not sure. But apparently there was a time when it was something real and the Sages decreed because of this thing, they said, "What do you need now?

[00:44:59]Last water is obligatory, and since then it has been obligatory, and the Rabbi says, "We don't have a king, Zumit." Yes, but they decreed, if they decreed, why then is it like a Supreme Court decreed?

[00:45:08]By the way, here Rambamism is starting to be a bit harsh. There are things that are very open in them, and it sounds very nice, and you can get to the sounds.

[00:45:17]But here you get to the harshness. Give you an example.

[00:45:21]Last water is not difficult. Everyone does it every day. It's fun. It's fun. The Mishnah says that on Shabbat, Shabbat, it is forbidden to wash hands, it is forbidden to dance, and it is forbidden to play. Three things that are forbidden to do on the Sabbath are forbidden.

[00:45:39]The Sages decreed, "They don't want to wash hands, they don't dance, they don't sing. Why do they care? A person can be happy on Shabbat? Why not do these things?

[00:45:50]Where to repair a musical instrument? Now, I don't know. By the way, I'm not sure where it is to repair an existing musical instrument or to make a musical instrument. But apparently, during the Mishnah, there was a culture, as soon as people started singing, as soon as they started the prayer, someone brought some darbuka, someone Bring some light, put it on a box, it does good. Happy people started dancing, making music and dancing until the morning light. Happy people. Mishnah said, listen, don't start with this, even on Shabbat.

[00:46:15]We enter a relaxed atmosphere. We don't want anything. We don't clap our hands. We don't sing.

[00:46:18]You sit and pray at home. You go to eat. Family. That's how they decreed.

[00:46:25]Now, Shabbat, what's not allowed? Sorry, singing is allowed. It was forbidden to clap your hands. So you can't do the rest like that.

[00:46:32]You can't do it like that at the table. Yes, so that's how it's written in the Mishnah. Now, the Tosafot says, this is a decree that is in the Mishnah. For example, speaking of the French and the Sephardim. A. The Tosafot says, Listen, who repairs a musical instrument today? So it's allowed to clap your hands. It's allowed to dance. A lot of Ashkenazi poskim say that it's allowed to dance. Why? Because today we don't know how to repair musical instruments. Nobody does it. It's no longer relevant. The decree doesn't belong here. It sounds logical. But here, if we're being real with the system, then it's still forbidden. And why is it still forbidden? It's simple because the decree was made by a proper legislative body and it never was. Abrogated [Kahakhag] and you, even though you have it, there is a rule among the rabbis that calls it a nullity of taste, not a nullity of pain.

[00:47:26]So that's why there is a custom in the Talmud, even if it doesn't seem so fun to us and even if it doesn't seem logical to us. If the Talmud enacted it, it is forbidden to calm you down now with the overall weight of a voice. If you read all the serious things that were collected during the rabbis and all the rabbis that were done against the Talmud, we come out on top overall in terms of these things, but there are some points where we come out as if we are strange, we can't dance, we can't do handshakes. There are a few more things like that, but this is what we see in the halacha of their religion.

[00:48:02]According to the Rambam and according to the rabbis, oh, it should be. You won't see if even if a nullity of taste never nullifies a prohibition, which is what they do sometimes do a little bit. The decree is not canceled, but that means it remains. The decree remains in place. What they do say is that the decree was not made in such a situation. So they will say an example. They will say, oh, the decree of the name, let's say on this issue, people, there is a school that says The decree of the name of the device musical instrument was made only for people who are used to repairing musical instruments. It is clear that it was not made for anyone who does not repair instruments. So there are people who try to allow it in this method or is it legitimate to call.

[00:48:54]Look at the topic of musical instruments. I do not think it is legitimate.

[00:49:00]Yes, this is a profession. This is a legal profession. Daniel wanted to ask something.

[00:49:09]Yes, yes.

[00:49:11]Because of the destruction of the house, it is forbidden to play.

[00:49:17]You say that from the beginning, you hear that if it is forbidden on Shabbat, then on weekdays it is permitted. Well, no, you know. I did not think about it. Danya. I did not think about this because there is a prohibition against listening to music at all. This is a prohibition that no one observes. But this is something that exists in the books. This is one of the torments. You really did not think about it.

[00:49:37]I wanted to ask something.

[00:49:40]So, there is life. After all, there are laws. They do not have reasons.

[00:49:51]They are reasons. But not because of the reason. Like, but not because of Miriam. I mean, sometimes there are things like that. In the Gemara, it is not said about this. It is not true. There are cases, but there is a difference. There is a difference between what the Gemara has the authority to also cancel. The decree is yes, but since they have this authority, then it is not a tool that the Gemara uses on ancient decrees. You can use it in the same way. An example of repairing a musical instrument is one of them. Because the Sages at all during the Babylonian period, they did not tell us the real reasons. They were afraid that they would tell the reason. They would tell the real reason to the public, so the public would not protect it. So there are many signs that the case of dancing and singing that they had was not because of a tool that would be.

[00:50:57]If you look at Yerushalmi, for example, then there is a completely different reason. Yerushalmi brings.

[00:51:03]You understand this as a principle. There are things that are said about them. There is no decree on it. For example, on the subject of the appointment of Tractate Shabbat in the Gemara, so that one is not the other. It is not related to what, which, which, subject of appointment and what is the subject of appointment. Where?

[00:51:32]Show me this after a lesson. Let's see how it works. What is the halakha? But what is the halakha there?

[00:51:40]So show me this after. By the way, the Gemara could do this. And also the Rambam. There are cases where the Rambam uses this, but of all the poskim. The Rambam does it the least. Everyone does it much more. The Rambam, when he sees it as a decree, a regulation, a custom of the Talmud, it is ironclad. It is not. It does not move from it. And it is not because he is stricter because he looks at it legally. You cannot.

[00:52:03]No. But yes. But there is almost no. You will not find in him this thing that many poskim today do, who do hokimata on which there is no decree but something else. Yes.

[00:52:16]It is a legal trick that you say. No. The question is whether it is necessary or what can be done. This is. Incidentally. This is a question. This is a complete doctorate. I myself do not. I do not. I do not. I do not have a solid opinion on this subject because sometimes it really seems that certain decrees were made in a specific way. I do not have answers to the details of these things. I bring the generality. The rule he brings is a bit harsh, that decrees and regulations are not repealed even if their purpose is null and void. Now, Lev Ho'il and all those things in the Talmud that all of Israel agreed on were useful. Again the principle of broad popular consent. And those sages who established or decreed or introduced or discussed law and taught that law was like that are all the sages of Israel, for the most part. And they heard the Kabbalah, the foundation of the entire Torah, from mouth to mouth, from Moses our Lord. So because this is the situation and therefore this is what they said, it is binding. Now he is going to deal another blow to all, to all the institution of the sages that we talked about earlier, and this is a blow that really makes people think that they burned the books of Rambam because of the teacher, embarrassed that you knew that there were similar books before him.

[00:53:34]No, I mean, this is an innovation in terms of depth, in terms of scope, but also Sadiya the Gaon said similar things and even Ben Ezra said similar things.

[00:53:45]I am from the school that claims that what we see today, plus the issue of not taking money for Torah, is the real reason that the books were burned. And the story is reserved for those who weep in the beginning of the dead. It was just an excuse.

[00:53:59]Look at what he says here. All the sages who stood behind the student's composition, he built on it and they made a name for themselves with their wisdom. They are called geniuses.

[00:54:07]He democratizes the concept of genius. Anyone who studies Talmud and loves to study Torah and comes home and invests in it is a genius. And all these are the geniuses who stood in the Land of Israel, the Land of Shinar, Spain, and even in France. You cannot afford to have the contempt that was shown to the French. They saw the Ashkenazim as people who could not learn anything, could not speak Hebrew, did not have any tradition, despised them to the extreme, and did not see the sages of the Land of Israel as people who could pronounce laws. And the Gaon, when you said Gaon at the time of the Maimonides, do you mean the Rosh Yeshivah Gaon Yaakov?

[00:54:49]What does the Maimonides say here? All the sages from the Land of Israel are from Shinar as if Babylon were from Spain. France put Shinar between the Land of Israel and Spain and then pushed France there. They are all geniuses. They learned through the Talmud and brought to light its mysteries and its affairs in a forest, since its path is deep to the very end. Moreover, it is in Aramaic language mixed with other metaphors since the same language was clear to everyone in Shinar when the Talmud was compiled, etc. But before we finish this, let's just close this point again. From his perspective, from the signing of the Talmud until today, we are all equal. There are no first and last geons. There is no halakha as a daughter of a seer. There is no halakha as a student in a large place. From his perspective, only the Talmud is binding and we are all obligated. The Talmud and all of us are supposed to have access to the law, to the law, to morality, and to faith, as if everyone is equal. This is a democratization that he tried to instill and unfortunately contributed to, he completely succeeded, but we will get to that [snorts of contempt] Oh, they say he disagrees, wrong, oh, right, this idea that you can't disagree with the Rishonim is wrong, no, not only that, on the contrary, I, I'm like saying something more extreme. If you are a human being, a scholar, studying an issue and he studies it well, on the one hand, the subject, studied Tractate Eruvin in Babylon, studied well in Yerushalmi, studied well on Shabbat, went through all the Rishonim, all the proud, he really understood the issue, he comes to a different conclusion than the Rambam, what should he do, what do you think?

[00:56:33]Follow what he understood in the Talmud. This means that according to what the Rambam said now, you are not allowed to follow the Rambam if you have reached a different conclusion.

[00:56:42]This is it, I mean, the real Rambamist is willing to disagree with the Rambam and he must be willing to do that because if not then you are not a Rambamist. You are simply a follower of some figure like all those we oppose.

[00:57:00]True, but today there is absolutely true. He invented this thing that we are obligated to the Rishonim.

[00:57:10]No, no, we are not obligated to the Rishonim. He invented this concept that if the head and this and other poskim then we are obligated to do a majority does a majority and something that does not belong to democracy. Now, oh and snip and snip and snip and snip here, how many are 90 against 110?

[00:57:32]Do such mathematical calculations? It was not. It began with the Shulchan Aruch. The Shulchan Aruch A.

[00:57:39]Houma really developed this issue, but today it has become unbearable. Today I can see answers from important rabbis whose names we will not mention. Today he writes a six- page rejoinder that he convinces you that this is how he understood some issue that something is permitted, but he says, but Rabbi Ovadia or Rabbi Ben Ish Chai said that it is prohibited, and who is greater to us than Ben Ish Chai? So he takes all the learning he has done and throws it away. To the trash I'm going to some person who is not in the Talmud, this is something that is very foreign to the halachic perception [laughter] of our rabbi. If you have reached that conclusion, they forbade it. If you do not want to rule, do not rule. Be a researcher who is engaged in research. What was once said, but if you rule, you write questions and answers to the halachic questions.

[00:58:25]You will see that some of the modern answers, 90% of the answers, the person does not reach the conclusion that he has reached. He reaches a conclusion and is allowed to do so and they think that it is a sign of humility. It is as if I have reached a conclusion and then I give up what I think because some person is greater than me, it is called something else. Today, there are so many books, halachic judges.

[00:58:51]We are on a diet. Something in yourself is infecting the halachic judges.

[00:58:56]We are on a diet. There are no more books, only Tanakh, Talmud, Mishnah, Mishnah Torah. You don't need almost anything else. You don't need anything. By the way, what I'm saying about the other one is, I do n't know if he renewed the method as he wanted to, with his idea, reach something agreed upon, reach something agreed upon, later they turned it into a method. I'm not sure it was the same method.

[00:59:21]No, no, but I also In Beit Yosef sometimes I see before I also see in Beit Yosef sometimes Conservative Yosef Crow does these things that he gives up his logic because he saw it on some first day that he respects. There was no such thing before.

[00:59:39]You almost don't see such a thing. You can say I was convinced of all this. The channel's paddle on. No, I don't see it like that.

[00:59:52]No, I didn't see it like that.

[00:59:54]No, I see Beit Yosef like that. I never thought about it like that. I see Beit Yosef more as a study on the column. But before, personally before. But it's interesting what you say because we won't get into it too much now. But it's because the money is not like that. In fact, with someone's money, it's much more research-based. And that reinforces what you say.

[01:00:20]It reinforces what you say exactly.

[01:00:22]Because in Beit Yosef, he does it at someone's pace.

[01:00:24]It's simply research. It's really scientific. I need to think about it. Walla, strong and blessed. Oh, it's fun that you came. I didn't. No, no, I wouldn't have thought about it. I never thought about it. It was right in front of me. I didn't think about these things now. So that's it. So we said that now everyone is a genius, according to Maimonides. That is to say, there is no hierarchy here after the signing of the Talmud. And now he is talking about the fact that the Talmud was written in Aramaic because the language was clear to everyone in the city at the time the Talmud was composed. But in other places, as well as in Shinar during the days of the Haggis, no one knows the language until they are taught it. Now he talks about referring to every period that preceded it, the era of geniuses, with delicacy and sensitivity, but putting them in their rightful place. And the people of every city ask many questions of every genius who happens to be in their day to interpret difficult things in the Talmud. That is, again, he does not see the sages as teachers of halakha and telling you what to do. They tell you the difficult things in the Talmud and they answer them according to their wisdom. In those who ask, they collect answers and make books from them to understand from them, and this is what is called the answers of the Geonim. Now, some of the answers of the Geonim. You see, they didn't see it that way. Again, they think that we teachers of Halacha tell you what to do. The Geonim also composed works to explain the Talmud.

[01:01:49]Some of them inherited individual laws, and some of them inherited individual chapters.

[01:01:52]When he says laws, he means here, a, a, like certain Mishnahs, and some of them interpreted individual chapters that were difficult in his day, and some of them interpreted tractates and seders. Again, he looks at the Geonim as their legitimate authority, serving in the interpretation of the Talmud. They also composed laws, verses, regarding the prohibition and the permissible, the obligatory and the exempt, and things that the time needs so that they are close to the science that everyone can know, even those who cannot delve into the depths of the Talmud. And this is the work of God that all the Geons of Israel did on the day the Talmud was compiled and until this time, which is the eighth year after 100,000 years to the destruction. And so he basically brought us the entire story from Moses to the time of the Ge'onim, and he prepared it for his final justification, for the great project of the Mishnah Torah. And that's it. And at this time, straits covered up surpluses, and an hour suppressed everything, and the wisdom of our sages was subdued, and the understanding of our intelligence was hidden. Accordingly, the same commentaries and laws and the answers that the Geonim composed and saw as things that were explained have been linked in our day. That is to say, there is as if descent after descent. Once they could not study the Talmud, they needed the Geonim's answers. Today, people do not understand the Geonim's answers, and they have become obsessed with the Geonim's answers. You will understand why the Geonim answered with sentences from the Talmud, because it is to study a subject from the Talmud. That is how most of the Geonim's answers, or a large part of them, are like that. Only the later ones wrote in Arabic, something more popular. But in any case, if someone only has the collection of the Geonim's answers and the great laws and the wisdom of a Geonim in all the halachic literature that existed at the time of the Rambam, the Rambam says, it is not enough for our generation. It is not enough, and there is no need to say the Talmud itself, the Babylonian and Jerusalem, its books and its books and additions. They need a broad mind, right? And a wise soul, you also need intuition, you need a very broad perspective to understand all these things, to synthesize all this literature. And extract from it a versed halakhah. A long time is also needed time to invest in it and then it and knowledge what is the path we are waiting for in the forbidden and permitted things He confirmed the laws of the laws of the Torah how is he then he made such a connection between what he spoke about our holy rabbi and what he speaks about his situation like our holy rabbi made a revolution that he wrote the Mishnah because the Torah is going to be forgotten so even today he says the Torah is going to be forgotten if I don't do it if he doesn't do it no one will have halakhah everyone will forget everything everything the answers of the Geonim will become irrelevant and by the way it's crazy that today I deal with the answers of the Geonim every day we have almost nothing at that time what we have is from the Cairo Genizah I mean these are things that people threw away they became so neglected you know the difference between the impure and the pure when printing came out they printed every book of Kabbalah in the world almost every Kabbalistic system was printed 10 times there are so many editions of it but the answer of the Geonim you almost don't find one except three You should deal with this and everything straight.

[01:05:02]These are manuscripts and pieces of paper that need to be pieced together. This is simply the halachic ruling that was before the Rishonim. He says this shows that the Rambam already understood in his time that this culture of short answers in Aramaic and short things in halachic and how they explained it would not hold up. It would not last and the Torah would be taken away from Israel. And he does this.

[01:05:25]He puts himself in the same place, so to speak, not exactly the same thing but very similar, as our holy rabbi in the compilation of the Mishnah. And this is how he says, "Because of this, I have become a virgin. I am Moshe, the son of Rabbi Maimon, the Sephardi. I mean, I grasp myself in my hands. This is from the language of the Jewish Bible. Yes, I leaned on the rock. Blessed be He. And among me. In all these books, I studied all these things and saw that I could compose things that are clarified in all these compilations regarding the forbidden and the permitted, the impure and the pure, with the minister of Torah laws, all in clear language and a short way, until the entire Oral Torah was arranged in the mouth of everyone, without question or division, without disputes, without arguments, without weighing and weighing. It does not say, "Weep and this is it." I say, these are clear, close, correct things according to the law that will be explained from all these compilations and commentaries and are found from the days of our holy Rabbi until now. I am making a synthesis of everything for you, collecting it, bringing it to you in the language of the whole, clean and clear, until all the laws are clear to the small and the great, in the law of every mitzvah and in the law of all the things that the sages and prophets established, in everything, so that no one in the world will need another compilation in the law of the political affairs of Israel, but this compilation will be a collection of the entire Oral Torah with the regulations, customs, and decrees that were made from the days of our great Rabbi until the compilation of the Talmud. Incidentally, he did include some customs of the Geonim, but he says that is how the Geonim practiced. He does not say that it is obligatory. Yes. A.

[01:06:56]And therefore I called this compilation there a second Torah. Since a person reads the Written Torah first and then reads this and knows the entire Oral Torah from it. And there is no need to read another book in between. Yes? In order to know the Oral Torah. Do you want to delve deeper into this? Do you want to reach the three Halacha? It is clear that one must study More. He did not mean to say that no one will study Talmud. But do not depend on the Talmud and the rabbis to know what to eat. When could you be with your wife and how to celebrate the holidays. The basic things of life from the Mishnah Torah A person can know everything and that is the role. This is the role that he took upon himself and we are blessed to have this help. Blessed be the Lord forever. Amen and Amen.