Exploring Charedi Culture

0:00Okay, Lord Imlisimpah. For those who don't know me, my name is Jonathan Shai Friedman. I'm a Shalom Ashiw and the Overseas alumni coordinator at Yashibat Haritsyong. Our announce topic for tonight was exploring Kareti and Datilumi culture. It was supposed to be a panel with Ramosh Tarrigan and Jonathan Rosenberg. Ramosh Tarrigan's mother passed away on Tuesday. So he is not sitting Shiva until after Sukkot. And he felt that he should bow out of this panel. He will be giving his share, which is the next session. He'll be giving a Elohim Shema his mother. So he will be showing up here tonight. But he felt to stay out of it for this panel. But Barakh Hashem, Jonathan Rosemloom has agreed, to forge ahead alone. So we will adjust the topic to exploring Kareti culture.

1:05And I think the word exploring is very important here. We are not here tonight to decide which community has the better answers to settle the differences between them. We're here to try and understand what lies underneath those differences. The values, the assumptions, the priorities, the way of seeing the world that shapes these two very significant Torah communities in Israel. And I will begin by acknowledging the elephant in the room. It is almost impossible to have a conversation today about Kareti and Datilumi without the conversation very quickly becoming a conversation about the army. Look at that. I didn't even have to finish the sentence. And for a very good reason, it is an enormously consequential issue. It touches on questions of Torah, responsibility, security, equality, community,

2:07and the future of the state of Israel. And it is also an incredibly painful and emotionally charged issue. But because, precisely because it is so powerful, it can sometimes crowd out almost everything else. We can spend an hour arguing about the draft and everyone would walk away knowing very little about why the two communities think so differently. What are they considered the central purpose of Jewish life? Or is it mean to build a Torah community? How do they understand the relationship between Torah and the surrounding culture? Who has authority to make major religious decisions? What obligations do we have to people outside our immediate circle? These are all very, very important topics that you would miss out on if it was all about the draft. For a moment, it's only me as we perform a little thought experiment. Imagine an Israel that is not at war.

3:08Imagine we don't have to think about the threat of Iran, Gaza, Lebanon, or the question of who should serve in the army. Imagine for the sake of tonight's discussion that Israel is a quiet country if you want to call it Switzerland. Just pretend. In that Israel, what would distinguish Hariri culture from Datilumi culture? Why would each community say it's most important? What kind of person is it trying to produce? What kind of society is it trying to create? What does each community see in the other that perhaps it misunderstands? These are the questions I want to explore tonight. And I think having Jonathan Rovellum with us gives us a special opportunity to delve into the topic. Jonathan grew up, I think we can share itably call it, not Hariri. He attended the University of Chicago and Yale Law.

4:08He'll tell us more about his background, but suffice it to say that since he moved to Israel, learned in Kholal, he successfully embedded himself in the Hariri community with sons and grandsons who learned in Kholal and learned in Hariri as she vote. Three of his sons have served in the army, including a 36-year-old married son with three young children who recently did six months of combat training in the Hashmoneim Brigade. He has become a sort of unappointed spokesperson, I think unappointed, for the Hariri community. He had a Jerusalem post-column for 20 years, which was the first regular column by a Hariri columnist in any major Jewish paper. He was the founding editor of the English Yatain Eman, has written for Hamudia, has published more words in the Jewish observer and the English Mishbhah, than any writer. He has also written a dozen plus godo biographies, I know he doesn't like that term, with one currently in the works on the late Ramo-Shahauer.

5:12He is not here to convince us, convert us, or get us to agree. By the end of the evening, I suspect we won't agree, but hopefully, we'll all understand each other a little bit better. Because sometimes, before we can have a productive argument about what a community should do, we first have to understand what that community believes it is trying to accomplish. So, before we even begin with a question about Hariri culture and the Hariri community, let me offer Jonathan Rosalum to explain why he felt it is so important to come tonight, even though he was a Tarragon pinot. And I guess we could also take a moment to fill in anything that left out in that biography, anything you feel is necessary. So, come on. First, like the beginning of the caveat, there are many people who might ask, am I really represented the Hariri community? I mean, the first answer to that, of course, is there is no monolithic Hariri community. Most obviously, there's a Spartan community, there's a political community,

6:16there's a community of Palitra, there's a community of Angles speakers, and all of them have their different nuances, and they're not the same. And there's no monolithic, there are four Hariri parties apart from United toward Judaism running and this coming election. So, there's a lot of different divisions in nuances in the community. And myself, I'm unrepresentative, but I've heard you the fact that I first opened up a Gomorrah when I was almost 28 years old, which is a little bit late to start as I found out. And that means that I lived a good part of my life before having entered the community in any respect. And as a consequence, whenever, let's say, I would go to an agreement convention and listen to speeches, I always listen through two years. One, I listen through my own ears is now seemingly a member of the community.

7:16I do what I identify as a member of the community. And through the ears of my parents, the people I grew up with, some of my siblings, and all of my siblings, joined me here in Israel, four out of five of us, came to Israel to live, and Brooke Hashem and my mother, who came, would have been the conservative Jew and the Guinness Book of World Records by virtue of dying with almost 110 living descendants, with 110 living descendants. So, I do listen with two years, and that gives me a certain perspective, but I'm not embedded in the setting of the community. In other words, these assumptions were not ones which I, as, you know, beyond question, they weren't the basic principles that were written on my heart from the very beginning. But what it does make me, whenever I have to go through, is a friend once asked me, I was seeking a bokeh.

8:16And he asked me, well, why are you crazy? So, I said to him, and I think this is crucial. I said to him, they came looking for me. You didn't. They came looking, they created Norseman, they created Asia Torah. They created it those times when you weren't looking for me, and that's where I ended up. And it's a consequence of which my models in Torah, as a Torah Jew, were primarily derived from the great figures that I was introduced to whom I was attracted to, and Rahman Shukriya Sahir Tsa'l-Rahha, and I was about to open kind with Iron Filment, and Rahman Shukriya Sahir Tsa'l-Rahha, and he was co-founder of about ten years. And these became my models. It's, it's, many of my friends and these ships and older students, I had a lot of models, my models were drawn from that world,

9:18who had come into it. Now, some of the men of them were like me, they came from me, the institutions in America, and found their way here, and the hand that worked to contribute. You know, one good friend, as a Yale philosopher, has written one a book of work for his Torah thought. There was, there was a group of friends, and other English speakers and so forth. But those became my models. And then, in 19, at some point, I started writing biographies, first biographies, biography of Rabbi Agil Kaminensky. And the people who loved my road, then became my greatest model, it's about that sort of, about Kaminensky, a Shradd-Pi-Gelman, a Roberts founder of the Torah with us, and the coins of the founder of the Torah with us, Ramosh Hashir, my dress, more recently, no finder, and a man of Shuster, a different type of hero, and heroes, nevertheless, and people whom I admire.

10:19I don't think I've ever admired anybody quite as much as I admire Ramosh Hashir, about whom I'm writing right now, and whom I knew, and was a friend, and served on the editorial board of cloud perspectives together with something that's something extraordinarily special. In any event, so then the second question is, why not show up tonight? When Rabbi Tarigan isn't here to protect me, he always has in the past. I only told him the first time we met was in South Africa about 12 years ago, and I say, no, it was all your proud emotion. Why didn't you lay it to me worse? And I didn't come for that. The second time we met was in Rabbi Harashul, and at that time, I made a suggestion that they had a type of a sum of similarities. I made a suggestion. Let's do this. I'll speak about the my list of the National Religious World, and you speak about the my list of the great world. And he gave such a good speech. He became a column, which is always nice,

11:19if you can get a free column, so that was good. And so I knew he'd be here to protect me. Unfortunately, he's not here to protect me. So by my comfort, as it's not a hometown audience, I would guess. And he made me, and for me, I'm my way over here here in the Indian. Why did you show up? And he's the Rochikroch Coal of the Bruce, and he told me, you're making a big mistake, you know. Okay, anyhow, I'm here. The reason I'm here, because I don't think there is a home team here. I don't want there to be a home team. In my mind, in 1996, Shim and Peiris made the following statement. I mean, as I go close it all the time, the Israelis lost the Jews won. There is a fundamental difference in Israeli society between the Jews and the Israelis. Between people for whom their primary identity is Jewish and for whom their primary identity is Israeli.

12:25Now, I'm not suggesting that most Israelis don't have a Jewish identity, and that's growing, and it's stronger, and involved in a number of organizations, which are fanning those plays. But in that debate between Jews or Israelis, it's clear to me that all the distinctions in Israel are on the same side. One of the same side in the sense that we believe that the success of the state of Israel, the state, the success of the Jewish community, and the Jews living in Israel, is dependent upon our relationship with the conspire. In whatever fashion, but it's dependent on that relationship. That's essential. Without that, we will not prevail. We just, you don't have to go back. Any further, the yesterday's hijacking, which brought out two things. The proofs to all brought out some of the amazing qualities of the averages, really. I don't believe there's another country in the world in which some of the people would attack the cockpit

13:26and take in steps to save their point. Okay? There was a tremendous amount of, a tremendous amount that took pride in there, but there were some numerous mirrors. There was another guy that I'm bored that somebody had watched and trained a video and they wanted to take a plane out of the seat dive. The principal pilot was able to open up a cockpit door before he collapsed. So many miracles as we can not feel coming forward with presence here. And that being the case, it's important that we find a common conversation with one another. Now, I think the fact that I'm writing that in La Moshe, Howard now makes it more poignant, more pointed for me than ever before. He wants a great bridge builder at our time. Raised in these shivers, but his father was a national vice president of the SRACP in Canada. His Russian shivers didn't identify themselves to the sadness, but he did.

14:28When he came here, he would go to Raabanshuk area and share the mirror. He would meet with Raabanshuk, he had a shock with Tom and Ed Kum, because he himself was a serious Tom and Kum. But he also raised $1 million for Yossas V. Reborn in Baltimore raised vast sums of money from Miriam Adani's Kevra Rokofon. In other words, he crossed all the borders. He had a lot of time in Ailee, with the pre-induction academy there. He was all across the board and he brought it. Most people talk about Jewish unity. He actually believed in it. He believed in Jews. He believed. I should tell you that when I interviewed La Moshe, the people are going to be really certain. I've always started crying too.

15:28There are a lot of notes which are tear marks under it. But anyhow, he could bring people together. He meant to bring them together. He didn't mean that they should agree, and meant that they should know each other. We should sit on a table that can't get anywhere until we're talking to him. And I recognize the pain in which many of the people in the audience tonight are living, the pain of loss that I haven't felt directly, because Bukhashem even the children, whether or not they are, many have emerged. That's why the Shaman will continue to emerge on scale. But I understand that there's a tremendous amount of pain. And I'd like to feel that I understand that there's a pain in some degree. But he certainly was. He didn't think we had to agree, so we just had to talk to one another. And when two Jews talk to one another respectfully,

16:30something good will come to that. Something good will come of that. He believed in the Jewish people like nobody I'd ever encountered before. He had such a tremendous faith. His office as well was so great that he decided if we can just get around the table, he brought a group of her rating politicians at the municipal level to America to meet with people from mainstream Jewish defense organizations, and to go to TNAQ and record and meet the modern organized community there. He brought a group of Rochelle issues including my brother, Shapiro, from America, and Raboshia. He brought a major post in the community. He brought them to meet the spare rabbi and rabbi, and Rao Kiel Cutler and Aaron Thalman were known as the far right of the the Yashibah world in America. They sat that together, and they talked to each other, and they learned from one another. And when Rao had set to this group that most of the students who are in custody

17:30and shibis who go into the army don't stay from, they don't rush a shibah and they don't have to worry about it. It's not true. You can't say it because it's not true. And if it were, should we send our boys here? But it's not true. And the after-beating process was itself extraordinarily valuable. And so that's the basis of which I hear basis of which I hope something could will come up. I do believe something will come up in because a lot of her, by how her is rubbed up on me in the course of working on this book. So without further ado, I'm going to turn it over to Yonatan again. Okay. The emotion in your voice is as contagious we feel it. Both the Datilomi and Charedi communities would say, Torah is central in our lives. So where does the difference actually begin? Is the difference in quantity?

18:31How much Torah one learns? What Torah learning is supposed to accomplish? The role of a Torah scholar? Is it something more fundamental about what a Torah life looks like? If you had explained to somebody from the other community, what a Torah is central actually means to your community? What would you say? I'm going to begin by when describing the Torah community by describing this centrality of Torah learning as a communal value. Though I heard somebody speaking for one of the well-known to the radio organizations, and he said, other days, and no, by completing a group identity is more important. Don't think that just because that's the truth in the Ashibism which you learn, that it's universal. There are other values, but I just want to tell you one story. I just came back from, I took my oldest son and his oldest son, the Whitney Wania, with a good friend of mine who was a tour guy, and we weren't coming out, and we went to the base, Barossaer,

19:33and Rabbi Yitzhak El-Hanam's specters grave was there. So he told us a story about Rabbi Yitzhak El-Hanam. Rabbi Yitzhak El-Hanam at 12 was identified as an amazing prodigy. And he was read to a very wealthy family and came, and the prospective college took one look at his table, and he had been raised as a sort of orphan, and she said, not for me. So he was then passed over to another family, and maybe not as wealthy as the first, but they took him as a son of mine. When he was about 16, his wife discovered that the tower, she had brought into the mirror, had been stolen, a person who they trusted, too, had become, was probably a fraudster, and she went to him, and she begged him to give the money back, and so forth. And he said, I'm not talking to you, I'm talking to your husband. She ran into her husband's study, and she said to him, you have to come immediately, this is what happened, you have to talk.

20:36He was learning, and he couldn't come. She started crying, and he was still emotionally. She had to leave. He was a 16-year-old boy, by the way. She went out of the room, and her father saw her cry, and she said, what happened? And she said, she told me this story, and he won't come, he won't talk. He said, he's learning, he'll come late. It just motioned to be to doorway, and her father slapped her. Her father said, you took away a moment of his tour and learning over a dowry, and you realized that his tour and learning is worth so much more than any amount of money. Now, I think most people when they hear that story, I think that's a little weird, that's a little strange, but this was, this is the kind of story that you might grow up with, in the heart of the world, but what I want to point out, I want to think here, the one who told the story, the person who loved the story the most,

21:39was Rubbjitz at Hellfuck. She's the one who told the story by herself, of being a flat-bited father for taking a moment away from her husband's life. This is crucial. I can't say that these are differences, because I can't begin to present the national religious world. I have many friends, but I don't, you know, they add it to towards tour learning. It's not something that I feel competent to speak about. I suspect the story would sound strange. The ambitions of my children, of the good, of the good boy, going to have a, you know, I have, I look at it, 20-year-old grandson who finished badly twice, and he was shouting once, but he's 20th-1st-day. That was his ambition. That's his only ambition. His ambition is to sit and learn. He's no kid, by the way, but that, but that, that was the ambition that he grew up with, and that's where it's channel. I'm sort of glad that I live in a community. In the wider world, I'm a little bit of a big spritz. You know,

22:40if I go to a good convention, people come up to me and say, I love your count, blah, blah, blah. In my own community, I'm absolutely nobody. And if I go to the neighbor act, I'm less than nobody. I know for sure there's no chance that I'm going to show, and somebody's going to say, I think that's your own son, Rosalind, what were you? Let's give him out of the end. It won't happen. Nobody knows. As a finished idea, I want somebody once asked me, they said, I said, I'm not going to be speaking at the good convention next week. Why? And I said, well, they figured they had to get somebody from here in Susrell, and they did a lottery, and they found that our show had a large number of English speakers, and then they listed the 250 members according to the number of deaths more than they knew, and then they did another lottery, and it came out of 250, and that was me. So the guy looks at me and says, oh, yeah, okay, that makes sense. He was perfectly happy with that. I think it's good to live in a community like that. I want to live in a community where the focus is such that, you know, that's not the way that you're going to be judged. You're not going to be judged by your fame.

23:43You're not going to be judged by your bank account. You're going to be judged. Nothing. Nothing. I feel so judged, but that was something they made perfectly good sense. And that's the primacy of Torah learning as a value. Now, there are other values, and a much of this was, I mean, a sociological phenomenon is a post-war creation of a community of universal learning. And I would say with respect to different types of communities, there's no subsidence in the perfect community. And within communities, you know, every community has its strong points and its weak points. Every community is pendulum in its motion. It's always self-correcting. The creating will one way after the war and the destruction of the eschievous of Europe to foster an ideal of full-time learning. But at some point, that ideal is not sustainable as a model for everybody in the community

24:49because it leads to many casualties. You can't do that. The number of casualties that boys who are not cut out for that particular role. It's just that you can't turn everybody into a Tom and Kalkin, or it's a call kind of, you can hold out calls, you can promote learning and the amount of learning that I buy out. But there is also extraordinary and something ever-bue. But there's always going to be a swing from one direction to another. And you know, I once gave a mushroom for which I was a roundly attacked and one of my former employers, I was saying that, you know, this is a little bit like chemotherapy. We engage in a chemotherapy after the war, but there does come a point where if you don't stop the chemotherapy, the patient's going to die anyhow. So you have to, everything requires a pendulum in motion back and forth. And like every other community, we are a community in flux dealing with the constant benefits of a certain social model.

25:50And switching back and forth too. Thank you. Every community has to decide what it wants to preserve and what it's willing to absorb from the surrounding culture. How does the Charedi community make that population? What are the things from the broader culture that it considers dangerous? What are the things that things can be incorporated? What are the boundaries of what do we engage? And also, what is there to gain from engaging? What is there to lose? What is there to gain from maintaining a distance? What is there to lose? Can you talk a little bit about that? Yeah, this is a big subject. And I do think our social logical base is to see probably much perhaps the biggest difference between the national defense work and the Korean rule. In fact, a good friend of mine from a front sent to me by the day said, I'm more a Charedi than I am except that.

26:52You'll be except that I have been a disagreement entirely on the army and so forth. So I live here in a front and this is a community with which I identify. But he said, you're Charedi. You don't care what everybody thinks about you. For good or better or worse. Now, for me personally, of course, I continue to read table at the free press. Any number of things that I have intellectually curious kids may read them too. But it's not, you know, these are not mainstream. And I don't find so many people read them. But I do think in my own case, if I hadn't gone to the University of Chicago, when it's semi-grade books, fiction and learned a reverence for the words of the ancient and old text and received wisdom. And transmitted wisdom, I don't think I would have ever become a frug Jew either. If I hadn't seen in the beginning of one of my one of the books I was reading at the epic ramp from Pierre-Kaievo's,

27:55the task is not used to complete neither. You can freely get off and I got, woo, I'm part of a chain. And I wanted to break this chain. I mean, that struck me. And it struck me in a context where there was respect. So I definitely, in my own life, am partaking perhaps more than I like. But the community is a home, it's suspicious. Initially, it was suspicious because it's a community that perceived itself as under siege. And as under siege, you just put up all kinds of walls. The walls are too permeable today. You cannot put up walls around the community. There's just too many means of access to the larger world. But there's also a danger too. It doesn't matter how successful the blinders that you put on yourself, so it's not seen the culture around you. But that culture isn't culture of your fellow Jews. It's a culture of your fellow Jews. So if the blinders are too opaque, you may not see your fellow Jews around you.

28:56That's the danger they gave the people. And that's why this is important. And raise your kids with a message that, yes, we're not taking every message from the secular community. I think we're less likely to find a creative kid who knows the top 10 popular hits. So they may know more than you think, who are following the Danielle with ramped attention. But they may be some of them, some of them might be my own grandchildren. They know a lot more about the Lionel message than I would have thought. But those are not things that are looked at as normative. They're not normative. But I do want to... There's a very strong thought about the creative community. They don't care about anybody besides themselves. Yes, I think that's the most damaging because of the people whom I wrote about. It became my idol, the Rabdiaco Cominetsi and Rabdi. And so forth, these are people who lived for Kinshushen.

29:59Kinshushen was a central organizing principle of how they connected themselves in the world. Rabdi's power was once asked by a young man at the Sinai retreats, a prospective Balchubi, said, I'm going to see one of the Babucharebbi, what can I dab in for there? And Rabdi's mother told him, he said, that I, and my descendants, my wife and I and all the children and all our descendants should make a Kinshushen where everybody gone. These are the people who I looked up to as my models. And that Kinshushen, the desire, makes you aware of the audience around you, makes you aware of your fellow Jews. But I do want to make a point. I think this is really crucial. If you think the community doesn't care about anybody besides themselves, which is something that's fed into by our Kinesis numbers, I wrote a piece of this column, I said, Kinesis numbers they talk is the only thing is how much money they call them again in this year. It's not the only issue. It's not the only issue. It's rather than how it was blazing hangry from a duty,

31:01something they sent out to the Balabatian, the issue was our trouble just after October 7th. It's that the issue was our trouble. Do you realize that Israel is surrounded on seven sides by irradiating in practices? You have other things, there are other things that you can worry about. It's not the only issue of other things. We sometimes present ourselves in a very ugly, fashion, self-centered, but at the same time, I want you to. Let's just think about, let's take medical, the medical area. Yad Sire, the largest volunteer organization in the country, founded by very low-dwelling and skilled community, creating good standing. Ezra Mitziya, the largest blood band for Jews, anywhere in the world that we need, blood band, Ezra Mitziya, and also a karate organization. Ezra of the Marplan, another major medical organization with tremendous resources and medical referrals.

32:03The Koyzabr-Bereby, made a promise in the death camps that if he survived the promise of the college of paracol and would build a hospital, just like Rebidekiva, a year in his time, built a hospital. And I would build a hospital, the health ministry said to him, said, Rebidek, we'll build a hospital you put on the business, and the Rebidek told them, no, I'll build a hospital you can put on the business. But a hospital that would be built according to Jewish values, only has some of the countries where there's never been a factor strike because it's written in every, the factors counter, you can't strike. The massive keyword organizations, I mean, I'm particularly involved in an organization called Keshe UD, which two nights from now will have a, how coffee snails will involve 60 survivors of the Novak Festival who are today's Shalom of Shalice.

33:03Because they work. This is ridiculous. Oh, it's a function of age, by the way. Anyhow, they, who are working together with, they've been working with them, got millions of dollars from a particular Canadian donor in America, and that's gone on to see the Schneider who grew up in the measuring opposite the Rebaleaship. Just took a group of the, the second group of the 30 Novak survivors to, to Kyrgyzstan, to the cover of, the, of the, of the, of the, of the, of the, of the, of the, of Shia there. So she said that last year, I brought the parents of Martin Angerest. This year, Martin Angerest is here. And this is, you know, this is an organization. There's a Yalata Shalca, which is, and all the, all the people who seem emotional, being putting people there

34:03to live, there's so many beautiful bands that are coming out of the community. It's not that uncareing community. It's just like everybody else. There's some people, like Ralph Harris, that there's two types of people in the world. The people coming to the base, mid-dricing, pick up the clinics on the floor, and those who don't. So there are people who, yeah, this is feeling an identifying the clients throughout, and they are a multitude of them within clients from Zaka, another example of a primarily, herady organization. And those who don't, and you don't get it, and you don't get the Kiteshshymp imperative. I mean, this is the thing that bothers me most about the pelagirushaline. They have no concept whatsoever of what they impact, that their actions will be generally. Succulent is really, choose. I mean, in their own community, my son was an appliance repairman driving around the city, and he had been in the car for six hours in traffic, and my wife was in

35:04Benaybrok, and he takes six hours to get home. You're also in range, you become anti-corradiant as well, that there's no concept of what the impact of your actions are. So there's good, and there's bad, the ethos of reaching out and helping Sathmar, anti-azionist to the core, but the best medical, you know, if you're in a hospital in New York, and you're looking for some help, Sathmar will be the ones who are in the hospital, just like, because I answered to the rabbi in the folder, they were the ones who came looking for me. They cared for me. So that's not characterizes, as an un-carrying community. My dad and I always this year cooking through soldiers, at least once a week in the woman who she was running this organization, and setting things down with people driving down to the Gaza border on a regular basis. They come naturally, even the Rev. Feldman, I remember after the expulsion from Gish Kati and so many families were living

36:06in the Shalom Hotel, and he and his wife went to visit them in the Shalom Hotel. It is not a community that is indifferent to the suffering of our fellow Jews. As a community, it's a community made up like all communities of individuals, some who get it and some don't, those who, in my opinion, get the Torah, get the Aftus, the Clio Israel, they are some of the most efficient, successful, ambitious reaching out to the larger community as well. At the end, the last five minutes. Many hours is not enough. But I'll add a quote that I heard from Robusher Weiss, that when he meets Antizionist, he says, my Rebbe, the Clésifer-Garebbe, was an Antizionist, and if you want to be an Antizionist, be an Antizionist like him,

37:06build a hospital in Ard-Sus-Sole. I wonder if you could just take one minute as a follow-up to your question, that you mentioned how you tell in the outside world a little more for the typical heart-aidy, and you have an appreciation for it. You went to the University of Chicago, you went to Yellow Rock, and I don't mean this as a knock, but the best writers and spoke people and advocates for the heart-aidy community, those are right, those columns are the ones who did receive this fuller education. You am up to them, but when I read Raniyat's Black Isoman, he's also somebody who had his secular education outside the heart-aidy world. There's so many of those gifted, wonderful people who are in the heart-aidy community and are good-spokes people.

38:07Do you, you personally, not speaking for the heart-aidy world, do you feel they're missing out? Well, I've written a lot of columns on the importance of Raniyat well. I mean, it's the greatest brothel that I am. I think I do write well, but my wife sometimes says to me, she says, you know, your piece sometimes jumped around, and I said, well, you know, I'm trying to make sure that AI can't imitate me. And then, my brother had recently sent me a column and JD Vance, it wasn't a particularly religious topic. And AI went through the column and they're tacking good. They're tacking good. I said, okay, I mean, I'm except most of their criticisms. But look at, I can go down the list of people in the, and yet, and then on most of you like in the secular education, he was the best writer he wrote in my RV. Shout out to Friedman, the women of Mishbhagad, Naomi Sheng, and their shout out Friedman, fantastic writer, Gidallia, good and tack.

39:09They're plenty of good writers. They're probably all readers. I got there, all readers. And you know, a lot of education comes from, there's a lot of self-education. And then, of course, the women don't have as limited in education as the men do. But I see, I have a son, he's now practicing in the Hertz-Aid law firm, but he loves to write letters to the traffic court, protesting the parking tickets, and he writes letters. They're so passionate, you know, I said, wow, you should have gone in a journalism, not in a law. But, you know, he can write. There's a certain thing, but he has an appreciation of words. And you know, if you learn Mishle, if you learn to heal it, you'll have an appreciation for words too. And that's saying that there's no value. I absolutely believe that it's crucial that people should learn how to write. And I'm not an accident that you'll show a feather what it has, and he didn't go to, you know, he didn't go straight to Gateshead,

40:10but there are plenty of articulate, highly articulate speakers. And the world, I can't just fork away as a way of bringing in talents that a particular community may need, in which the ballet choo is. He brings us our doctors, he brings us our, you know, all the people that we need are there. And that's dispensing with writing a name. I'm so happy to have the power to move people and to influence people. I'm grateful for them. I'm particularly grateful in my most recent book. Peace call. Thank you, Mr. Meisterheim. This is my son, I'm somehow a big fan of AP English. She's been a Russian everyday, and I'm an English fan. I never got a name throughout high school except for speech class. And my Harvard essay was, came back with so many red marks, I couldn't even read the piece itself.

41:11She quanted me. But I was grateful for these people. I remember my first professor and humanities in college, that to me, there are two people in this class who have been writing. And neither of them were named Jonathan Rosenblum. But I didn't think that they were trying to hurt me. I think they were trying to say, you could do better. You could learn better. Everybody needs to enter. Everybody needs somebody to push you. And if you look at criticism, you can do better. You could learn how to do this. My reason is that it's not magic, does it? I mean, some people have more and less sense of language, but it doesn't, you know, form, you have to work out. Okay, thank you. What does Dastorra mean? What does it actually mean? What is its role? Where is the boundary between hallelujah authority and guidance on questions of politics, economics, education, medicine, or family life? Who decides what a question falls on one side of that boundary or the other?

42:16That's a very good question. I just... The classic statement of this is the statement of the Housanesh. And I once asked Ruf Schwamm of Arns, who was sat in the Knesset, for I think close to 30 years, who was the greatest person you ever met. And he said, there's nobody who ever met the Housanesh who didn't think he was the greatest person that he ever met. The Housanesh writes in one place, he said, all deviant movements in Judaism began with the claim, let's limit the rabbis to questions of Buster McCollum. They all began that way. Now the truth is, and the theory is, I guess, he's that kind of a writer, a kind of work who looked into the Torah and created the world. So who has the best cook, and who has the best... who looks in the most... who can look in the best of people who have the most Torah. But there's no such thing as one vast Torah. There's no such thing as, it's not Nibuah, it's not perfect.

43:16It's not a claim against Mavarn, the cover that he... And the Russia issue was a mirror who didn't believe they would ever get out, going via Russia and Vladivostok to Japan, to Kobe, Japan, and onto Shanghai. Then, again, would be say that, when you think that, they should be surely arrested by the Russians in the center of Siberia. It's not a knock to say he didn't have rule of the Kurdish. It's not rule of the Kurdish. And Ramosh Hashir used to say something, which I thought was very clever. He said, that's Torah that guides the community, is only one of it, only to sit down together and talk about it. And I've often said to somebody, they said, well, so-and-so said this, I said, did he talk to... who else did he talk to? What's their discussion? Was there... you know, whether it's the issue of the army, whether... whatever it is, what are the conditions on which we would want to send boys who are not learning into the army? Is there a discussion? I just want to know there's a discussion. Then I can accept that... I've also noticed over the years that most of the people who yell,

44:18loud, is about that's Torah when it doesn't go their way, say, oh, he was influenced by a son, so-and-so or something. There's a lot of room for hypocrisy. There's also... there is a common mistake when somebody tells me... when somebody used to tell me that they were going to have kind of asking the ask where he should send his kid to school or something like that. I always say, are you crazy? Does he know you? Does he know your child? That's not... that's not that's Torah. That's... that's turning over the most important thing that you have is your Bikira. And there's a reason you were given that child. You go to Torah if you want to Torah input, then you go to a time of talking who knows you, who knows your children, who knows what your aspirations are. And you talk to them, you don't just go off and think that somebody's going to be able to pull out of their hat, the answer, that's... that's... that's... that's tremendous. In my view, it does tremendous damage. I mean, one time somebody who I was in his Mouser God said to me that he...

45:19he said, he gave me an example. He said, it's so great this guy asked me how many Shaka'eem he should put in his new house that he's building. And I said, you think that's great? I think that's pathetic. That's so pathetic. I can't even believe it because... do you know his wife? Why are you making a decision about that? Why are you letting him come to you and be such a baby? Tell him to grow up and decide how many Shaka'eem he needs in his house and how many he can afford. That's... it bugs me. But maybe I'm not the mainstream position on that. But I think most people themselves try to make their own decisions because the most important thing we have is our behavior. We don't exercise it. Then what are we? How do we identify ourselves? So, that's what it does. We have a lot to do in a particular area within the educational system where the G'don do make a difference. And there's a tremendous amount of wisdom that I can give a speech for an hour about, you know, the brilliant insights that I've shot here.

46:22And dealing with people and revenue. That's easy because these are very... and revenue-acquotmanence videos, notice the PKK, they are... you know, these are very, very sharp people. But you go to them because... I mean, I just give you one example. The first time I knew of the... No, everybody I talked to knows more about. And I was working on a book about... started a book on an academic commonetsky. And then somebody said to me, well, one of his children said, you didn't know about an academic. How are you going to write a book about it? To me, that was a silly question because most biographies are written by people who didn't know the subjects of the biographies. I thought it was a silly question. But we went to Razzell and Epstein, who was a professor of closest friend, Tom McCollard. And he said to me, what they're saying is the biggest thing. Because if you had known... where biographies would filter everything through your own personal view.

47:22Now that you didn't know them, you can listen to everybody and create a composite picture by virtue of that. Then I said, oh, now this is maybe thing. Now this is past Torah. This is somebody who's... I knew they knew more Torah. I didn't know they were so much smarter than me. When I attacked Razzell and Epstein, he's in a different league of entirety. And that really... that really stuck with me. It's amazing how I got out of my notes entirely. But anyhow, I'll open the other question. Because somebody asked you to speak from the audience, so I wanted to just allow... Save my last question. But if you could be loud and quick and respectful, then please go for it. It happens to some respect. I don't care how loud you are, but... Yeah, go ahead. I know that most of the organizations that you mentioned were under Clarini's sponsorship involved sick or dead people.

48:27We looked at Sakha and Hell today as a Matihon, and Yatsara, people who were serious health conditions, or already on their way out in the world. No. No. Okay. Around here. What's the added to... Okay, so that's only a part of the question. You deny that. Okay. Well, to the organization that you mentioned, I'm saying, relate to people who are not well. What about the lady that people who are healthy? What is the difference between erotic swell and the V-notsy swell? Does Turkish-Ky-Calder mention the Dines-Tural? Is Yomads a vote a special or different day in that calendar? Does it say yes? Okay, I guess... Yes, you're open to it. I'm sorry. I'm sorry. I'm sorry. I'm sorry. I'm sorry. Now you have pointed to a major difference, and we really didn't touch on it, so you've really done us a favor.

49:27The question of what is the status of the Dines-Tural? That's a big question. I'm not going to answer because I... No, no, it's a fundamental distinction. Let me tell you, there's a guy in my neighborhood, a brilliant young comment often who teaches mostly in that team, that team who made institutions. And he said, you know, we're not really explaining our position. The army in the army, we're doing a pathetic job. And then he set up and tried to do his own job. And he quoted, I think it was Robert Stav from Sauer, but I'm not sure. He quoted a... A Russian Shilu who said, we know that many of our children will go into the army and not remain religious. And I thought P.K. And I'm not talking about the Hester boys, and they're not talking about it. He said, we know that many of them will not remain religious if they were religious when they went in. And that's not always clear either. But he said, he said, but I thought P.K.

50:29This is what we have to do. I don't think that brings with any karate. So a karate will say to himself like this. Even one who views himself, I'm a pretty proud Israeli. I've been on college campuses defending Israel. I'll have an interview with the guy who wrote the Israel defense, Israel and trial. I met with Yokeel Eider and his son, Nairia Doe, should be well recently in Washington. I'm a big... I actually was raised by an inesianist household. He got mortified as a name-neptal by Grandfather. I come from a Zionist. I'm proud of here. It's just a mini-nack Israel. I'm proud of a lot of things here, and I'm proud of the resilience of many of the citizens. But wait a minute. Sorry, sorry. We have to end soon. So please... Here's the most important thing to me. I have the whole citizenship, I'm still an American citizenship. Even a karate like me who...

51:31It has still been an admiration for so many things about the state of Israel. I'm a Jewish citizen. I'm a citizen of the Jewish nation before the citizens of Midnight and Son. I couldn't accept that I should send my children into the army if there was a very large chance that they would... As any teenager, hormonal teenager might be influenced by the environment. Because I'm first a Jew. I'm also an Israeli. I'm also a part of society. I also want to contribute to this society. But it's secondary. And that's from Zionist Kareed. As a friend of mine said to me, they're anti-Zionist, national religious Zionist. There are all kinds of mixtures. There's all kinds of people there. He said I personally am Zionist Kareed.

52:31And he works in green all-company with the Rocher Shibb and the Hezbollah. He's a strong and a fussy with a long... long scholarship. And I said, that's my answer. The privacy, the Jewish people have been around a lot more than the state this far. So my first duty is to the Jewish people. My first duty is to raise my children to carry on the episode. And then I have my respect as a Jewish community. Maybe there's that. That's not time for me. But I'm just saying that one is primary and one comes later. Okay, sorry. Okay. We have exactly 45 seconds left. Okay. So I wanted to give you the closing question that you mentioned that are by Tarragon and you discussed it both the morning. What is the value or ideal that you think the other community embodies particularly well, that your community can learn from? What would that be? Well, frankly, I'm blown away by soldiers who

53:31learned it that from the only underfighter. I mean, I couldn't even take it. We were up with the kids once in Amok about five. They had simulated battles from the battle for the Gorlán in 1973. The racket, how could anybody function in such a... Just behind me, that some people could... After the end of the fighting, when their life has been on the mind, every single moment could sit down. And Lord of the world is just unbelievable. I'm fairly low. I'm filled with so much admiration. The second thing is, my wife and I were once in Mitspey Ramón for an overnight. And I dabbing in a history of Shibbidair and nights. Notice there's a big difference between the sforum and the sforum shock. And I think that's also true in the Guch. There are a lot more citrayamunna, some modern, some of the classic citrayamunna, but there's a lot of work on a moonach. And you see it, you hear a real Frankl speak after her sons, the Vi.

54:33You hear the other parents there, and you're blown away. Where does this moonach come from? A ruff hour once visited with another rabbi from Baltimore, and the other godly, from now lives here. They once visited a father whose son had been killed, but friendly fire. And it then sat down and wrote a letter to the soldiers in that plugan. And they said, he said, I'm glad he wasn't killed by one of the Arrailing. And you think, you should know, I hold no grudge against you, these kinds of terrible accidents. Do happen. And my brother got luked set to, to, to, to Rabbi Howard. He said, where does the strife of the right-of-the-left-of-the-right country? Where do you hit the strife to write such a letter? And Rabbi Howard said, he doesn't come on the spot. If you haven't been working at it for years and years and years, you don't get there. And I do believe it's a community that works. So hard on this particular inhuman of a movement.

55:34And, and something that I admire tremendously. Okay, thank you, that's our time. I thank you all the Rosemallow for his time, for coming. We're here with us. I'm here with you, we're all living. A little bit of light. Thank you. Thank you, Senator Capito.