The Making of The Machzor (with Rabbi Moshe Walter)

0:00Welcome to another episode of the Sarmature Podcast. I'm Nachy Weinstein. Being that I decided a couple of years ago when I started the podcast to end the season with the Jewish calendar, this is the end of season 7. If you can believe that already. And I wanted to thank everyone for their constant and continued support of the podcast and give me and for those that send feedback, guest suggestions, topic suggestions, those that have sponsored episodes, supported the podcast in a smaller way rather than a full sponsorship. So subscribing, reviewing and so on. I appreciate it. And as always, if any, all feedback, suggestions and so on, welcome SarmatureGymil.com. If you're on the WhatsApp chat, you see my number. You can WhatsApp me directly. And if you want a sponsor in episode or to support the podcast, farmtethergymil.com or find it. See the link in the information in the show notes. I also want to mention that I recently published a journal.

1:00It was supposed to save us a car and now we're kind of turning into a journal actually working on volume two ready, which is a clever tyranny, Kader Akhelim. I edited it together with my good friend, the Ramosha Maiman. Published through Makhon Ali Zayez. It's 500 plus pages of material. Hebrew and English. There are letters from various Lithuanian dialects printed from manuscript. There are two druches of the Svarno edited by Ramosha Kravits and autobiography of an Italian rabbi that I edited. There are a variety of small countries of the variety of manuscripts that are Makhon. Maiman edited as well as letters between him and a couple of shwards, the Yakovar fryum. There are different articles. There's an article in English about the Kiyas and article in English, which will be this objective of a forthcoming episode about Moroccanist Ramosha Ramosha Ramosha Ramosha Ramosha Ramosha. There's an article in English about Piotr and Ashkenaz defending, saying Piotr and there's a lengthy article about our Biaqa Amnits Prichadash and Ahagod there that was found and published here for the first time actually, which related to his famous or infamous

2:04chuvu about Pilegash and much more material, different articles and so on. So I think obviously I'm going to give it a go. I think it's a fascinating thing. So there will be a link in the show notes. You can purchase it. It's available at Piglis and at Bar Park, it's available at Jadea Kaplaza. Online from Jadea Kaplaza should be available on the Burman and I hope to make available other places. It's available from me. If you're in Lake Lake Prichadash, it's available from me a little cheaper. If you purchase it directly, you can message me or email me. And like I said, working already on volume two. So if anyone has anything interesting, the criteria I've been asked, what's the criteria? The mission of the criteria is interesting. It has to be something interesting that people will enjoy picking up and reading. So do reach out to me, farmchatagion.com or what's at me. And with that, enjoy this episode about the Maqsaar and wishing everyone a Ksi'vah, Ksi'vah, Ksi'vah, Tueva and a good revenge to you. Hi everyone, welcome to another edition of the Farmchatter podcast. On this episode of the podcast, I'm going to be joined once again by Rabbi Moshawalter, who is the Rob of the Woodside Shul Avastora in Silver Spring and the Executive Director of the Ryder Bottom of Girder Washington, as well as the author of a number of books,

3:05The Making of a Minog, The Making of a Manch, The Making of the Siddhar, and because of that he is now working on The Making of the Maqsaar. And that's what we're discussing on this episode, which is appropriate for this time of year for the Aminoran. However, I will say the book is not out yet. I think the plan is hopefully next year, but we figured we'll still have a conversation and talk about it. So thank you, Rabbi Walter, for joining me once again. Thank you, Nachy, I'm glad to be with you. Start off that this episode is once again sponsored by Mordechaem Michal Noomin in memory of their parents, Chimin Ben Michal, Rochle Basavram, David Ben Schmoll and Cyril Mindelbas Psychia, and thank you to the Noomin's again for that. Okay, let's jump right in. What's your, why work on The Maqsaar next? I think it's the first question and what are you trying to accomplish? Because you did the man, you did the man she did some other ones and now the Siddhar, and now the Maqsaar. So really I'm answering a question that since, certainly hundreds of people have asked,

4:05I mean, Barakasham, the, the safer on the Siddhar, the making of the Siddhar has become quite a success. We're now Barakashamara fourth printing of the book. So thousands and thousands of people are benefiting from it. And therefore amongst the communications that I've received is we would like you to work on The Maqsaar. So several people have commissioned that work and Felton Barakasham is interested again in publishing on The Maqsaar. And people have shown tremendous interest in trying to understand the sources, the origins of the development of the Siddhar. It's something that's relatively unknown to many and even amongst those who do know there's a lot more to learn and to understand. But therefore that was really the success of the Siddhar is going through the Argent development to make up the Nusakh and the background of the Tulas, the authorship of the Tulas. So really to making the Maqsaar in terms of one goal is simply to duplicate that, to go through the Maqsaar, through the Tulas of the Maqsaar and the complexities of the Maqsaar to a certain extent are found in the Putem, which if we have time to talk about

5:06we will. But the Putemahar, the Putemahar, the difficult, the authorship of the Putemah are complicated, the structure of the Putemahar. So I would like to go through the Putemahar and try to understand again the sources, the context, the basis, the macaurus for the writing and the sourcing of many of the Tulas of the Maqsaar. So in that regard really to making the Maqsaar and making the Siddhar will be identical, going through the sources of the primary and most focused and important Tulas of the Maqsaar. When I talk about Maqsaar, I mean Rajashana, Yom Kippur, Sukhis, Pesach and Shua. So really we're going to touch on the background of the Maqsaar, the development of the Maqsaar, the Kee-Machzorim, but along with that really going through many case studies and again time-dependent on we're talking we could go through some of the Tulas of the Maqsaar and similar to the way the Siddhar was developed to try to understand that as well. So that's really the basic background. I'll just add one more thing if I could nachee and this is important. There is a Mahloka, it's a Mahloka, it's a Mahloka, it's a Mahloka, I don't want to get into the details now, I don't think it's the place.

6:08But there is a debate in the post can discuss this heavily whether there's a requirement in obligation to actually prepare the Maqsaar and Ella, whether or not a person has to go through the Maqsaar to understand it, to really develop and reconcile and understand the words and the meaning and the essence. Whether that's an obligation or not, again a subject to Mahloka, certainly it's something that's highly recommended and many Dikdol-e-Poskim, both Rishar Manachornam stressed that. But I think in terms of the making of the Maqsaar, that fulfills this recommendation or requirement. Going through a book like this and going through the making of the Maqsaar ultimately will really allow somebody to walk into the trillos of the Amrama, Shashaniam Kepler. Sukhas Paisachhan Shulas with a very, very strong understanding with more confidence in trillos Gasham, trillos Tal, in Nassana Taukef and Bakhalma Aminam, really trying to understand the guts and the core of the Maqsaar.

7:08That's a little bit of a background in terms of what we're trying to do. Let's start with the name Maqsaar. So for those familiar with the old Siddharam, for example, the Maqsaar, Mirikamirayimah, that's not a Maqsaar in the sense of we talk about Maqsaar. We talk about Maqsaar, it's like you're saying, you're talking about Walter, you're like, well, that's Rishaniam Kepler and many people, all the Shalas, the Shalas, the Shalas are going on. But the Maqsaar in that sense is the city. It's the year round, returns is the year round, Maqsaar. So where did the term Maqsaar, as we have it, come from when people use it in today's parlance, refer to the Maqsaar when they're talking about Rishaniam Kepler and so on? No, that's a really important place to start. As you pointed out, the word Maqsaar arguably comes from Khoseir, which means to return or Laqsaar, which means a cycle. And historically speaking, in this man of the Rishaniam, the medieval works, including what we have known as the Nike, you pointed out the Maqsaar victory, the Maqsaar Rome, something called the Nuremberg Maqsaar, which is relatively well known Maqsaar, those include

8:10the Tfilas-Kol-Hashana, that means the regular daily Shakhrism in Khomar, includes Rochkhorish, it includes Yomk-Tift-Avening and includes the Yom Narams. So that's what the classical Maqsaar was in the times of the Rishaniam. And again, that's if you look in the Maqsaar victory, if you look in the Maqsaar Rome, it included absolutely everything. Now, we will point that also. It's important for your listeners to be aware. When we refer to the Maqsaar the Roman, Maqsaar victory, the Maqsaar Nuremberg, it didn't just include Tfilas, but it included Halachis, and it included many, many basic ritual requirements, obligations, responsibility that existed for each and every single person. That means they talked about Mela and Kiddushin. It had references to a variety of different obligations that fell upon the Jew and the Jewish community throughout the course of the year. Circumcision, Mela, marriage, Shreeta even was discussed. So therefore, for the hundreds and hundreds of years, really, in the Tukufa Sarishon, that's what a Maqsaar was. It was the Tfilas of the whole year.

9:11It was the Tfilas of Shab-Sanyantif. It was the Tfilas of Rochkhorish, and it was all the Halachis. Now, we also point that another important introduction, and that there really weren't many of them. That means the Maqsaar victory, the Maqsaar Rome, it probably belonged to the Khazen or to the Rabbi. And that was it. Nobody had a Maqsaar. This was pre-printing press, of course. And therefore, it was owned or housed by the Khazen or by the Asken or the local Rabbi who had access to what it was that people should have an introduce. And that's how the Maqsaar worked for hundreds and hundreds and hundreds of years. In Ashkenaz, that changed. And I would estimate, and again, based upon our research, somewhere between the late 1500, 1600 and 1700s, where you start seeing specifically in Ashkenaz, by the way, not in Svaraad, that Ashkenazan began to split into different shape between a Sider and a Maqsaar. The Sider was that which was used during the week and in Shab-S, and sometimes in Yantif. And the Maqsaar was something that was separated from the Sider, specifically, or Shab-Sanyant

10:15Maqsaar, you're a Kipper Maqsaar, and the Maqsaar of the Yamantar. That's when this distinction began to take place. And again, it was more of a distinction that took place in Ashkenazan and Svaraad. And that's when Maqzorim, as we refer to them, began becoming more prominent. So that means in the Tukufa, the Rishonin, either yet something called a Maqsaar, which included the Tfilos of the Yamantar and the Yamantar, or there was something called the Sider. And the Sider included the Tfilos of the Yamantar and the Yamantar, you know, the Sider that we've are well aware of the Sider of Ramam-Gon. The Sider of Sad-Yugon, the Sider of the Ramban. The Maqsaar of it, all of those included the Tfilos that had the gamut of, you know, the 12 months of the year. But that's really when what we refer to as the Maqsaar started becoming prominent, and, you know, really the late 1500, 1600, 1700s, essentially in conjunction with the beginning of the printing press, where there's more of a ability to print, and therefore we start splitting between the Maqsaar, and the Sider of the Yamantar was something unique to Ashkenaz.

11:15Eventually, that just became the word, the Maqsaar today, that's what it refers to. Okay, now let's turn to the development, the kind of the history, the makeup, the development of the Maqsaar. And I guess you can also talk about how, like, the parallels versus, or no parallel versus the Sider. Parallel, I would say, you know, certainly in terms of development, they were quite similar. Clearly, the Maqsaar developed out of the Sider. So therefore, Shach was a man who came out of, uh, must have, Nila, are identical, you know, the crux of the Sider is essentially the crux of the Maqsaar. That's to say that Shaman Astor is the highlight, is the apex of each of the tri-loss that we discuss. Shmaa, Berkhoz, Kruz, Shmaa, Psukhid, Zimra, of course, formed the template in the skeleton of both the Sider and the Maqsaar. Certainly, they followed a very similar development, but I think something which is critical, and again, depends on the time we have, we could talk about it, there were two schools that really added a tremendous amount to the Maqsaar. And a lot of that is what I discussed in the book, the Maqsaar,

12:18and that is one group called the Paitanim, and a second group called the Mikubalim. And really what defines and differentiates the Maqsaar from the Sider is Pyutim. The Paitanim were a group of tremendous scholars, Gohnim, Rishonim, it's debated when exactly, and who exactly the Paitan were, the father of all the Paitanim, of course, of the Lazar Haqaliar, but the Rishonim themselves debate who Reb Lazar Haqaliar was, when did he live? And do we know who exactly he was? Was he living in the Tukufa Tataanim? Was he a Goun? But nonetheless, the Paitanim were very, very important and very critical. I mean, just imagine for a moment, not having some of the classical Pyutim that we have in the Amrarm, imagine not having the Sanatokev, the Khomaminim, or Khilim, al-Misal Khachamim, Malachael, or Malachael, or I mean, the list goes on and on. So therefore, those are the additions that the Paitanim made to the Maqsaar. The second group in the second school that's critically important to the Maqsaar, and also to the sitter, but here there's also a very significant stamp that this group made

13:19on the Mekubalim, Mekubalim, of course, beginning with the Ariesal, his Talmifah group, Hanvital, Moshikar Verim, Shlama Al-Kabed, Samaoshabim, Makhir, etc., etc. And this group of scholars, the 1,560, and 1,560, also significantly, significantly, added to the Maqsaar. You know, now we're in El-Alsaud, the W. Shem-Aurivish, of course, is a significant addition, you know, to the sitter, to the Maqsaar, which, of course, is dated back to the Mekubalim. Hashleg, again, time-dependent, we could talk about the signature, the stamp that the Mekubalim made on that was significant. Ushbizin Ansookis, Tikal-Alojana Raba, Tikal-Lel-Shivuos, Velish-e-Michor, you know, which we could talk about forever. All of those are significant stamps and additions to the Maqsaar. So there you see a stress and an importance and something unique that the Maqsaar has. Both in terms of putem as well as the additions that the Mekubalim made for the sitter. And all of that, but together, it creates the Maqsaar that we have today. And by the way, keep saying the Maqsaar we have today, obviously, there's Ashkenaz and Svara.

14:22And then we'll just say it's Routem-Is-Rach, even though there's a variety of different variations there. And then we mentioned, you know, the Roman, the Italian, Nostra-Khanol, many other Nostrais. But as with the other ones, you're mainly Ashkenaz and Svara. You know, we did the episode of the Mekubas-Is-Ithera and someone which has a wall, it's mainly focused on Ashkenaz and Svara. And I think we addressed this point. That's your book is focused on. There's just so much to focus on if we go beyond the scope of that. So I have a little bit of an update on that, Najib, because based on your podcast, the last podcast we did, and based upon, again, tens and tens of communications, maybe even hundreds of communications that I've had like that, is people are really, really asking for me to focus more on Nostra-Khsvard and Svara-D and Aydut-Misra. So really in the making the sitter, I didn't do that as much, but actually I'm taking a very significant turn at the making of the Makhser, and I'm going to be addressing a lot of the distinctions in the Makhser between Svara-D and Najib, and the reason for that is coupled with the fact that many people are asking,

15:23but the Makhser and the Tfilas of the Yamatovim and the Minhagim of the Yamaram and the Yamatovim, you see very, very significant differences between Ashkenaz and Svara. And I really wanted to bring that out, and I actually piggybacked on what we just said regarding the Makhubalim. As we're familiar, the Svara-D community, the Khasidish community very much leans heavily on the Khachman Makhubalim of Tsvas and the Arizal, as do the great Khasid-Khsvard, the Khasidish Arabis, less so in Ashkenaz who looked more to the grower, and we could talk about that, but nonetheless, I will discuss very, very significantly, for example, in Tashd live, in Ladavid Hashem-Orivi, in the Sederavoda of Yom Kippur, which we can dedicate an entire podcast to, just, you know, Dinsin Atokonanta, which Svara-Dimsay, and Amitskoch, which the Ashkenazams say, so yes, there's going to be a very, very heavy focus on the Dinsin Ashkenazans, Svara, and Ushpis and also has a very significant difference between those two. And Lisham, you could see a difference

16:28in that regard, and throughout the case studies that I will go through in the Makhsar, a very, very heavy focus making the Makhs and Dinsin Atokonanta's as far. Okay, so let's turn to the Makhsar. There we have, by Makhsar, as you, you know, alluded to when you've mentioned, and those are familiar, right? We're familiar with the Makhsar, we pick up the Makhsar, whatever, whichever Yom Tif, we're talking about Roshan, Yom Kippur, you know, you can start with Kulnidre, and then we work through this field, are you ready to mention that, for you know, some of this will leave to next year, which one of the book comes out, we'll have to go through maybe more of niddy gritty like we did in the city, or this one will do more high level. I think we did that in the making of the city as well, if you remember. So when we call it to the Makhsar, the general Makhsar structure, and today what we have as the Makhsar here is we're recording this. When did that start? And of course, as you just mentioned, taking into account the various variations between the different uschais, but when did this gradually become this Makhsar that we have, and then kind of spread out and become really the dovening and what's used throughout the Yom Neroi and Michelle

17:30Shagall. So maybe if I could share with you a few Makhsar that were critical in terms of what we refer to as the development of the Makhsar. I want to reveal something that I would imagine most are unaware of, and this is important, especially those who have an affinity to Halacha and learning Shakhunach. You know, the Makhin Avram, we looked to as one of the most critical, you know, running commentary, super-kamit as the Shakhunach, the Bavram Gumbhiner, the great Polish Allah's authority. He throughout Shakhunach Rakhayim has an abbreviations, specifically of Shonyum Kepersokis, Pesach, he refers to the Mem Saddi in parentheses very often as commentary. Nobody really knows who that is, but it's quite obvious who it is once you focus in more on what it is that the Makhsar has to offer, and that's actually called the Makhsar, the Magle Saddiq. And that's where the Makhin Avram refers to very heavily, by Benjamin Aleviash Kanazi, 1550 in Salonika. And that Makhsar, although it doesn't specifically refer to the Makhsar,

18:32that we refer to because it's a Makhsar of Kholashana, the likes of the Rishonim, and it has the entire year. But there you begin to see a strong focus on what it is and the development of the Makhsar. The fact that the Makhin Avram quotes the Magle Saddiq upwards of a hundred times, that's no significant citation, a hundred times. That means the Makhsar is a critical, critical Makhsar to look toward in terms of deciphering, understanding, and getting to the guts and to the core of the Makhsar. So the fact that the Makhin Avram quotes the Makhsar is a Makhsar, the average of 100 times is very important. The Makhsar also of the Makhsar was written with extraordinary diligence, extraordinary grammatical perfection, and therefore it's an important source of all issues relating to the Makhsar. So the Makhsar is something that I use and I look toward, especially because of the Makhin Avram quotes it. So another Makhsar called the Hadras Kodash. Its authorship is unknown, but it was also published in Venice in a similar time in the 1550s or so, maybe 1554, if I have that exact. And there is a commentator that's compiled by multiple

19:38Kodolim who lives in that era in the 1500s. So here you begin to see Makhsar in focusing on Perushim of Gidoli is so who lived in that era. One of the most notable Makhsar is something known as the Makhsar Kolbo. The Makhsar Kolbo was written a roughly 100 years later in the 1690s, and the Makhsar Kolbo was a critical, critical Makhsar, and then you begin to see it as I know it in the 1500s, 1600s. This division is significantly so kissing, tafq on the Makhsar. I just share it to you one other Makhsar that everybody benefits from. Whatever Makhsar your listeners are listening to, there's no question that every Makhsar is benefiting from the Makhsar, the Carbon Arun. Carbon Arun was written by Yakhil Mikhol, Halivim Mikholstock in 1823, and that's like the Makhsar of all Makhsarms. So if you really want to pin me and say which is the Makhsar that really began to define the all Makhsarms, the continuity of specification in terms of understanding the Makhsar, there's no questions to Carbon Arun. In the Carbon Arun,

20:39there are actually three commentaries that the author, Michiel Mikhol, Halivim Mikholstock author, there's the Mata-Lavid, there's the Basel-Lavid, there's the Maisa-Orek, each of those three commentaries written by the author has specific focuses. The Mata-Lavid is the author's commenter in the Biltum, the Basel-Lavid is the commenter in the Grumanical explanations, and then the Maisa-Orek, as its name indicates, is a collection of a number of other parution. So there you see in the Makhsar of the Carbon Arun, a very, very heavy focus on the Makhsar and many other Makhsarms took from there. If I could just share one other Makhsar that's critical, is of course the Ruddahai Makhsar, Ravol-Hindenheim. I'm sure we talked about that in the making of the sitter, but Gadolis shall look to the Ruddahai Makhsar and to Ravol-Hindenheim as an expert group-marion, as a Tamil khakha me published, of course, the sitter's offer, Bura, the sitter's vast emas, otherwise known as the Ruddahai Makhsar, and that Makhsar, that sitter really secured a spot as one of the foremost unauthoritative Siddurim and Makhsarms. The Ruddahai Makhsar is also critical, and certainly many

21:42of the Siddurim that I discussed in the making of the sitter, including the Siddurbasiak of the sitter, Hotsuotvilos, are also very, very important Makhsarms that also talk about the development, the origins of the Makhsar. May Bill just share with you two other Makhsarms contemporary Makhsarms that I think people will be fascinated by, both of which I benefited tremendously from. The first is something called the Makhsar Hammaforsh, and I only became familiar with the Makhsar Makhsarms as I was beginning to work on the Makhsar, and little did I know that the author, Biaqov-Wingart, then published the Siddurim of Forsh, and I'm almost embarrassed that I wasn't familiar with that sitter when I was working on the making of the sitter, but the Makhsarms Forsh is a five-volume work, Roshanium, Kippur, Pesel, Shuos and Sukhas, with incredible muvvaux forwards in each of them, Havzarm, and he did a most encyclopedic job of really going through the Makhsar, and Shlomizam Arbaach as far as his students, and Talmidim indicated his family that that's the Makhsarms Shlomizam Arbaach, and Shlomizam Arbaach, and Shlomizam Arbaach, and the Yomirah.

22:44So the Makhsarms Forsh is something if people are interested in working through the Makhsar, more understanding the putem, the back of the Makhsar, that's a wonderful contemporary work. The other is Daniel Goldschmidt, Daniel Goldschmidt's Makhsar for the Shlomizh Rogallim, and the Makhsar for the Yomirah. Right? Daniel Goldschmidt, Daniel Goldschmidt is unquestionably V, foremost expert in Pio today, his commentary is the elucidation of the Makhsar, the sitter of Pio, of his phenomenal. His dichonus in the Makhsar is awesome. So that's another contemporary Makhsar, which I benefited from tremendously, and both of them are incredible. He's done an enormous amount of work in general, and those two Makhsarms today are a really stellar.

23:50Even though the other Makhsar incorporates our Makhsar, we kind of have two things. Now what about this? If I could share an idea, another interesting tip for those scholars out there, if people are familiar, Shadal. Makhsar is amazing. Go ahead, you can tell her for you, Tav. No, no, no, no, you know Nakhsar, but we should share the world. Shadal's Makhsar of Rome is something that you can't work on a Makhsar without going through, is about 100 pages. And we should also double as that, those introductions to the Makhsar Rome is really an introduction to what the Makhsar is, they had the Makhsar word. So those who are interested, really in a study of the Makhsar and the background of the Makhsar, which essentially my first, you know, 10 chapters are so working through the origin of the Makhsar, benefited tremendously from Shadal's work and the Makhsar Rome. Yeah, that's one of, you know, he's known as for many things, but that maybe is one of his most impressive works for those for like the general public to sit and read, just that there was printed in the Lvornomakhsar. It was read done by Goldsmith. It's available to the new print with notes. Really, it's an easy read Shadal's Hebrew is wonderful.

24:56So I mean, some don't want to talk about it. Yeah, if you want to become somewhat knowledgeable on the Makhsar or you could become quite knowledgeable on the Makhsar, going through Shadal's Makhsar Rome is available to the Makhsar Rome is available online. It's up there in Daniel Goldsmith's version. Good. You had to point it out. Must read. Okay. So when we talk about, you mentioned the important various different Makhsar Rome and things that you used in Prussian and so on. There's many more that we're not mentioning here. What about historical development? So development of the Makhsar until today. And again, we're, you know, painting with a broad brush because you have all different notes. But in the development of the Makhsar, you trace back and not only the ones that helped you, but the actual Makhsar, you see as, you know, especially with the beginning of print. Again, you want to know, I'm asking you what, what are the important Makhsar that you see as impacting today's Makhsar? And again, it's a hard question because you have Ashkenaz, Svard, Italian, those kinds of other words. But what do you see as, as kind of, see important Makhsar? So the one I mentioned before is no question the Makhsar, the Makhsar, the Makhsar

25:57is key and crucial. You know, the Makhsar, because I noted, it is quoted by the Makhsar, getting upwards of 100 times, there's no Makhsar today and the last 102, 300 years that didn't benefit from the Makhsar, the Makhsar, the Makhsar, again, that was published roughly 500 years ago, but it's left an enormous impact. And I have just codish, as we discussed, you know, printed also in the 1550s, critical and very important. If I'm not mistaken, I think the Belsar Reba, they said use the Makhsar, the Hadras, codish. So certainly in Bels, let's become a critical. The Makhsar Colbo, as I mentioned, is something that, you know, I remember from my grand friend parents, that was the Makhsar that everybody used to do. And before I've scored, before Quran, you know, that was with Yiddish notes and Yiddish commentary, Yiddish Allah, has the Makhsar Colbo, again, that was published originally, I think, in Zoltbach in 1700, that's huge. The Corban Aaron, unquestionably, is the most arguably the most impactful, you know,

26:58Makhsar written in the last several hundred years, that has left a major imprint, and that was printed in 1823. I don't know if I refer to the Makhsar crew in Moeid, but that was written by a re-fiveish in 1805, and also very, very important. The Makhsar Colbo, and Aaron quotes the Makhsar crew in Moeid, you know, upteen times as being very, very important. You know, the city of the Basiaq of Rabiqov, Emden. You can't have what to say on the Makhsar if you're not familiar with the Basiaq of the city of Otsar-Tvilos, which is really could be called Makhsar, Otsar-Tvilos, but it's called Siddhar Otsar-Tvilos, but that's Colashana, and that's very, very important. There's no question that the Siddhar Mavramgon, the Siddhar Atvila, you know, of the Pushim, of Ashkenazim, of the all-impactful. So, to pin it on one or two is very hard, but similar to the development of the Siddhar, that's how the Makhsar developed, from Begonim to the Rishonim, of course, the Patanim and the Mekubalim added tremendously. And then the Dekanim in terms of the

28:01German Makhsarim, and the European Makhsarim of the 1901, certainly concretized what we have today. You know, we could talk really about what we call the Makhsar-Tvilos, you know, that there is no such thing as the Makhsar-Tvilos, there's a relatively new five-value work that was put out called the Makhsar-Tvilos, which is outstanding. The Graw, obviously, never-or-a-siddhar, the Graw, obviously, never-author. But the Graw, based upon the Ma'i-Sarav, the Bira-Graw, and the Mreenoam, and all of the Graws' Qsavim are critically important. And there's almost no Makhsar, contemporary Makhsar, that doesn't look to the Graw in terms of the Graw's, you know, final decision on multiple matters. So that's critically important. A chasidim, you know, look to the Shia-e-Saz-Khar, you know, the Munkature in terms of their, you know, final arbiter to a certain extent, and the Psaqim of the Magan of Ram. So really, there is a whole malgum development, I think, the first and second chapters of the book, and we have to go through many, many of the Makhsar-Tvilos,

29:02and similar to the development of the Siddhas, really, how the Makhsar developed as well. We mentioned the Paitanim in Piyutum. Let's turn there. I think that's when it comes to Shia-e-Sharav-Graw, not so much in everyone's mind anymore, but when it comes to Yemen-Huray, that's on the other side of everyone's mind. So we're not going to sit here and go through every single Paitan and their history and the Piyutim and so on. I hope to have an episode on that before you and Kibber. But just an overview of Piyutim and as they got incorporated the history of them, being incorporated, certainly into Chasar-e-Saz-Shats, and some of the debates, there's a lot of, a lot of not to talk about with Piyutim, so at least just an overview and a little bit of the background here for the listener. There's an enormous amount to talk about, of course, and we can't cover that in five minutes, ten minutes, and even in five hours or ten hours. Piyut is a study in and of itself, and it needs to be studied. But allow me, I guess, in two or three sentences, just to share a few points that might be critical to be aware of. Piyutim, essentially, were authored by the Paitanim. They were a G-O-Nim. They were both Paitanim primarily in Ashkenaz,

30:07but they were also G-O-L-Swarad, who were Paitanim. Prishamara Bengarriya, of course, was from the famous Paitanim as Farad. But nonetheless, the majority of the Paitanim were Bnair Tessourl living and focused on Ashkenaz, and that's why Ashkenazim have many, many more Piyutim than Svayda. It's been much more mucubla on Ashkenaz, the recitation of them. But Babilazar Kaliir was really the father of Piyut, and no question that Rizal very much supported the Piyutim of Babilazar Kaliir, and makes that point very clear. We could talk about that as well. Interestingly, and I will share, some might be aware, others might not, but the Ebenezro, famously attacked Rizalazar Kaliir in a dramatic and very long essay, unlike the Ebenezro writes very pithy and short. The Ebenezro Kohelas Parake has ages and ages, a strong philosophical argument against the Paitanim. The Red Dact does that as well, but in a much shorter form. But essentially Piyutim became Niskabel, by Vigonim, by the Rishonim, and most of the Gdolay haposcim. The Ebenezro had four reasons to

31:14oppose Piyut. He felt that most Piyutim were not understandable. They were Michal and parables, which people can't get. And therefore, there's no point in using them, reciting them, Tula should be self-abruch, be understood. He also didn't like the fact that it included many different languages to a certain extent. Piyutim are a mixture, I guess, of Tanach, Hebrew, Tamiric language. He writes that what are you including, Mandai, Persian, Eddom, and you shmail into the city, it doesn't belong here. The grammar, he also writes, he doesn't follow the classical rules of grammar. And finally, he says that you know, you know, you know, you can understand them based on my Droshek and Agadik explanation. They're too esoteric, they're too complex, and therefore, they shouldn't be recited. The Ebenezro was almost a lone soldier, and it really wasn't in this Cadville, his position. The red-ox position was not accepted. And the Piyutim, under the leadership of Balazar, Akhalyev, and Lourjana, it probably was a little bit before Balazar, Akhalyev, but they were really the founders of Piyut, and it developed very, very heavily.

32:17I don't think there's any Yomptif that doesn't appear. I mean, we're coming off the Tishubov now, the Kines, the majority of them were written by Balazar Kaliir, Mabshlomin. And Gavril has some Rabi Huda-Alevi, we read his Piyutim, Sinhala Tishali, Tfilashtal, Tfilasghashem, you know, so when her Piyutim not recited, even every Shabis, Kallalimal Kalamazim, which every single individual recites, every single Shabis is Piyut. So Piyut became very popular, so therefore, the philosophical opposition did not become accepted. However, the halakhic opposition became something which became much more heavily debated. There was a Machlokis, we shown him the Ramba Manruvay Netam, which essentially became Machlokis between the Mahab and the Ramba, both in Halkhaskur, Shema Zwaal and Zanil Khosvila. And therefore, the question became one of Efsak. Is it a halakhic interruption? And this is really where you get into the core of the discussion and the development and how in which communities recite which Piyutim, and much of that centers around

33:18whether it's a Hefsak, whether it's a halakhic interruption. Many Piyutim were prominently placed in Biyachaskur, Shema, Alef or Bez in Khazar Stoshats. And therefore, the Machabir takes a very strong opposition approach, and he posits like the Ramba that it's a Hefsak, and therefore many sardih communities do not recite Piyutim. On the other hand, the Ramba Bespan Rabin Netam reconciles and explains why they're not considered to be a Hefsak, and they're part of the Tfilos, and therefore they should be recited. So there you have a very strong fundamental difference between Machab and the Ramba Ashkenaz and Svad, and Ashkenaz and essentially should be reciting Piyutim, but many many different men hug him develop, and it's safe, and somewhat of a landmark chuva writes that there are three different customs of how Ashkenaz and work with Piyutim, either. So Ashkenaz are communities that recite all Piyutim, in Biyachaskur, Shema, in Khazar Stoshats, as well as throughout the year on Rosh Hashaniyom Kippur, Yamanram, Yaman Tovim, and Khoul on the

34:20Shabis of between Pesach and Purim. That's one custom. The second custom that the communities don't recite any at all, because of the problem of the Hefsak, and the third custom, which he writes, is the custom of the Grah, which became the custom of he writes, the Valyjin Ishi, which is the mother of all Ishi, which essentially became what we call Menig Ishi, is only to recite Piyutim on the Yaman and that is really a fascinating distinction, and this is really for those of us out there, many of us in our communities, that's really what we're doing, that's what Piyutim plays such a significant role, or Ashkeniyom Kippur, is we're following the position essentially of the Grah Rukhain Mivalajan, and it's safe, only to recite Piyutim on Rosh Hashaniyom Kippur, primarily in Khazar Stoshats, Samaen Biyachaskur, Shema, communal dependent, and that's really what we do today. Although interestingly, especially those from a German descent, the Yekis definitely say Piyutim, all the time, many different Piyutim, and by Piyutim we also mean there's different titles, the Kravis, the Kudushhtun, and so on and so forth, that's for a different,

35:22more high level podcast episode, in that sense. But what's interesting is one of the original fights, as it pertains to reform in the 19th century, was this, that there's too many Piyutim, let's get rid of the Piyutim, and the fight back was no, we keep the Piyutim, and then in the end they're not getting rid of it, but the Khazidim Captain, and some people think, they're not going to be able to get rid of it, right, to say, you're the Yekis, you're the one who's not going to get rid of it, but the Khazidim Captain, I don't know the history well, was that because they were fighting with the reform and they decided, I have a story. I have an entire chapter about that, and there are letters from the Khzlam Slafer, from Kivegar, fighting the reform about this, because this is one of the things that the one wanted to take out was the Piyutim, and the very strong reaction, and we're going to always tell us exactly a point, and then what happened is we took it out. It's gone now. So which is amazing, but that very much is based upon the grá, the impact of the grá on the macht sir on the sitter is enormous, and because the grá oppose the recitation of Piyutim, because of the Halakhic hefsake,

36:23therefore that's why many were moved. However, the grá, and it should be noted, at least four places in Ma'iz-e-Rav, the Talmideha grá point out that the grá was a strong proponent of the recitation of Piyutim, as long as it's not a hefsake. So therefore, after Shmada'es, Piyutim should be recited. That was a very strong position of the Velunagon, and therefore you find this continuing dynamic in many communities. For example, Hungarian descent. You'll see many differences. Khzlam Slafer on the one hand was not a proponent, but he never opposed it. So you see, division within the Hungarian community, whether they do, the most strict custom, as you pointed out, was the custom of the Germans, and they recite Piyutim throughout, of course, the Ashab is Yamtive, special Shabbassos. If you're going to a German shul, and again, few and far between left, but the Breuer's community, the Unackenemis, any piet that's recited. But on the other hand, the other extreme is his minigay Shivas, based upon the Grávmachan Velunagon, and it's Iv, and all the Shivas that emerged from Velunagon,

37:24as essentially no Piyutim are recited at all, and essentially Khzidim followed the Arizal, really, which is only only to recite Piyutim and Rosh Hashaniyam Kippur, and there are those that do recite it on the Amuntovim and special Shabbassos as well. But again, we're limited in terms of time, in terms of what we could discuss, but I have several chapters that really go through how Piyutim were developed and why and when and which communities took them on and didn't take them on, but no question for our context. Yaman Naurayim and the Makhsar, the Yaman Rhyam, are defined by the Piyutim. If we didn't recite Piyutim, Rosh Hashaniyam Kippur, we'd be at a shul and a hapskip in a jump, and therefore it's very easy to go through the Makhsar relatively quickly if you're not reciting Piyutim. It's basically a Shabbassiyam of Davening, but the Piyutim really are the lion's share, and the reason that we do recite the Piyutim, Rosh Hashaniyam Kippur,

38:25as opposed to Shaljogolim or Shabbassiyam, if this is a suggestion that several Tameediyam the Grom make it, come and tell me on the Makhsar, it's a Shastra, and because it's a Shastra, because the Yaman Rhyam or an Aceratzon, it's a time period we need to do everything we can. Like you said, it provosts to get close to our Shem and the Yeltsas, whatever it is, we need to, and therefore we've given a license to be able to do that, coupled with the fact that Tameediyam also suggests that the Piyutim of the Yaman Rhyam are much more closely associated with the actual burukos that we make in Khazbar-stashats, and therefore arguably it's not a half-sake, so as a result that became the very common custom, and that's what we do, and that's why people will be in shul for hours and hours, and most of the time, Rosh Hashaniyam Kippur reciting Piyutim. Yeah, I want to give a shout out, by the way, to the recently republished New Edition of the Makhsar Shafriyashur, in which is a year-round cedar essentially with all the Piyutim of the Germans, I think if we shout out to Prime Gordamer, who's about this, there's actually a shul in Lakewood, he lets you guys say Ashkanaz, there is a small Yekhishek-i-i-la, so I am on my mother's side,

39:30Yekhishek, so I am partially, I don't say all the Piyutim though, but yes, they do say everything in anything, okay, so you mentioned the impact of the Graw, you mentioned there, I think you alluded to going to mention more the impact of that result, and this is, you're saying broadly speaking, so even though those that aren't Gronix, or just Nussachsvair, or Nussachari, there's still, we see the impact of them on our Makhsar, our Makhsar today, again, whatever Nussachsvair, but do you see them on the broader Makhsarium of today? No question, what's clear is number one that the Rizal Divas have put them, you see this, you know, both from Kain-Mital's works, you know, you see this in Chakavana, you see this in Prietskhaim, you see this in many that tell me they and the Gure-Arizal, that's number one, number two, the Arizal most probably only recited, and this is again how the Tamid Arizal indicate that he only recited the Piyutim of Bala-Zakali, and Bala-Zakali has tens upon tens of Piyutim, but the Arizal felt that he understood the Kabbalah

40:31understood with through Rua Khakodash, what should and shouldn't be recited, and therefore the Arizal was a strong, had a strong affinity to the Piyutim of Bala-Zakali. Number three, the Arizal really, and this I don't not sure how familiar people are with this, but this is hotly debated, and we discuss this in the sitter, the Rizal would dabbing with an Ashkenazi minion to ensure the recitation of the Piyutim on the Amrari, as far as them didn't say the Piyutim, but the Rizal wanted to make sure that he would recite the Piyutim of Bala-Zakali on the Amrari, therefore dabbing with an Ashkenazi minion. Therefore, the Arizal's position left an indelible imprint, you know, an Ashkenazi and Khasidish communities who recite the Lathara, you know, Piyutim that we do based upon really what the Arizal did. So therefore, that's the Arizal's impact, and the Nukubalams impact on Piyutim, and really on us, on Ashkenazi, on those communities of Svara as well as Khasidim. The Gratul was not a strong proponent of the recitation of Piyutim,

41:35but as I pointed out, absolutely positively was a proponent of reciting Piyutim on the Amrari, I think if I recall correctly the famed Abbas-Din-Avilna, Bupshon-An-Karnavilna, the Bin-Nshlom was asked why it is that the Grat recited Piyutim on the Amrari, when he didn't recite it throughout the year, and he said that Piyutim on the Amrari were different, and because as I noted, the brachos were more connected to the Piyutim that we are being recited, therefore he felt it was okay. The Gratos, Tal-Mindim also said something else, and this is Roshla-Magam, the point is that this is also important in general for the Maqsar. Once we have other editions in Shman-Azre, meaning Zakhine-Lakhayem, Uxal-Lakhayem, Bese-Fakhine-Brakhav-Slam, we have those four editions that the Gondam-Anim, Tosh-Magas-Ren, and the first three brachos, if we do that, then Khol-Shakane, we should be able and permitted to add Piyutim either in Chazar-Sashats or in Brakhas-Ghureshma. So therefore we have a template to permit Piyutim because the fact that we see already there were

42:38editions being made in Shman-Azre and those editions that were made by the Gondam-Gayem license to recite the Piyutim as well. There's a big player as pertain to the Maqsar, not the Maqsar, we haven't mentioned, which is the Shhtakh-Cyber or the Khazen. So what role does the Khazen play? Yeah, I mean everyone knows what role the Khazen plays, but what role? Let's talk about the Khazen's role and then we can get into Khazanis and repeating words and other topics today. But let's at least talk high levels speaking about the Khazen and going back historically about the role of the Shhtakh-Cyber when it comes to the Maqsar and Yom Reroim, specifically, Davin. Yeah, this this became one of my favorite areas of study and what emerges here is shocking, surprising and really amazing. And the historical and halakhic debates that existed are really unbelievable. If you take a look in Shulkhanaakh and in Hellkhoz Tvil and Hellkhoz Wajshashan, it's very clear what the characteristic traits of a Khazen is. The Khazen's job is to be

43:40mostly the Chibur. He's there in order to fulfill the obligation of the Chibur now. In the times of the Rishonim and early Ahornim, many Jews were illiterate and couldn't Davin and therefore the Khazen's sole responsibility was to serve as a proxy and to fulfill the obligations of Shliak Chibur as the words indicate. And therefore that's what he was. Interestingly, in the 1500s, the 1600s, I would say that his job turns from being a Shliak Chibur to a Khazen. And a Khazen means a counter. And we start seeing communities in Shuls and congregations. And the lion's share of many, many individuals move toward interest in a Khazen, not who's a Yari Shemay, who's a Sad de Khuzat Amir Khacham, who has a beautiful voice. And there's interest and acquire and there's interest in thinking. And this becomes a very significant friction between the Rebened community and the Chibur and the communities themselves. And it caused a major battle between the rabbis

44:42and the community. The Marshal Yalim Shlomo has an unbelievable rant where he shrised Khaivekayim against communities who are interested in hiring a Khazen because of his voice. Rupchef Poharwitz in his Wa'vehamudin, he was the father of the Shlakadr, Rishaya Harwitz, has an unbelievable rant against the movement of hiring a Khazen and acquire a for a voice. The Bakhorshwar also has a very, very similar comment. So therefore you sing in the 1500s that clearly the communities are pushing for more of a reformed or modern approach to Khazanis. That was happening by the reform based upon the church that there was singing and there was music and there was chanting and that became very, very intriguing to communities in Hungary in Germany and in Italy. This debate continued. If you take a look at the Biaq of Emden in an

45:44unbelievably poetic and powerful truven Shaliceiewicz writes that this what the communities are pushing for singing and music and chanting is the reason that Meshyef Zidkaino is not coming. The reason the base of Mekthirch is not being rebuilt is because the Tzilah is changing and removing from Meshyef Zidkaino to Khazan. The Archa Shulkhun, I think I've come up with a collection of three or four places Archa Shulkhun also screams about this new age Khazan. He talks about a Khazan who uses a tuning fork and Chabazinyan. If he doesn't understand how that happens, he talks about the Khazan repeats words he can't believe that that's true. He actually writes Naqin, this is very interesting, that the reason that Piyutim and Spleehkhas were cut out is because people were more focused on elongating the daveling and singing and listening to the Khazan as opposed to saying what should be said and he doesn't know what to do. He says it's like a a Makatzat's harass, it's a plague, what's happening, how could this be? So in the 1516, 1700,

46:481800s, we see this very significant debate between the rabbis and communities and the Gidolis, so who are trying to encourage the Rabbunim to stay strong and fast to the historical approach of the Khazan. And this became a battleground, became a battleground in Hungary, the Maram Shek has a long long Chua where he tries to explain and to defend and to a certain extent to explain the problem with repeating words that there was a very significant halachic debate which I talk about a lot on the book, but other debates included the Khazans garb, you know, the Khazans start to wear clothing which for a certain extent imitated the way that the church were things that they were wearing, repeating words and daveling, the Khazan who was a Balavera, we know of many stories of Khazan who were over the Shalosh Hamuros really and we're Michal Naeshawiz per Fahesia, but nonetheless they wanted to be hired and communities were interested in hiring them because

47:50they had the most beautiful voice and using a pitchfork and a tuning fork and all of these were serious, serious debates which were taking place. So, you know, in a world today, contemporaryly, where we are so focused on Nigen, on music and the importance of it and it is and there's no question, you know, tinkering and toying with ancient and historical Nigunim is not something that should be done and my real right about that in Hokusya, Maki Purim, you can change a storied Nigen and an ancient tune, of course, new tunes that belong to various puuten which don't have any history to them certainly can be used if they are going to inspire the congregation. There are those who say that even the Nigen of Kalmijra goes back to the Moranos who probably came to Shulaliyab, Kepur and the neighbor came to Shul throughout the course of the year. So, so we take Nigen very seriously and the importance of Nigenim and in music is critical. But this battle which existed, you know, in the 17th century, the 16th century and to some extent continues today

48:53is something that the Rabbanum were tried to balance and there were Mahlux and there were wars, literal wars that were taking place in Shulaliyab and communities between those who wanted to hire the the fancy, shmancy, you know, beautiful voice of the Chazin and the choir and those Rabbanum. So much so then a hungry by the way, Rikiviyosushlazinger and the Talmud of the Xavsifer, he came up and he wrote about 20 different proclamations to all the Shuls and hungry in terms of how the Shul should run, how the Chazins should dress, what's permitted, what's not permitted, the organ and the like because this became a central focus of the reform based upon the church and trying to change the way that music, tunes, Nigen would work. So therefore this is something certainly to keep in mind in terms of an important element of the Mahsar, not just the use of the Mahsar but the Chazins role in the Tfilas of the Amiram is something very significant. Okay, as we get towards the latter part and towards the end of that. So like I said,

49:57Mr. Shem, the book will come out, we'll go through much more of the Tfilas, but I think we should touch on some of the Tfilas, you know, there are so many different Tfilas that make up the core, especially of our Yaman Iray, and we'll focus on that obviously when we talk about the Mahsar and the books going to be the making of the Mahsar, which also includes Shulshagallat, but here as it pertains to Yaman Iray, and I'm going to say to my Chuvah, any of the Tfilas and their historical development that you would like to highlight for the listener. I mean, there's so many obviously that we could talk about. Maybe something just to point out, which I think people are familiar more from maybe the Sifre Musa, the Sifre Makhshav and Kambala and Rashashana, certainly in Habbad, they refer to Leil Karnatia, Karnatia night, but Rashashana is about Malchus, is about kingship. I estimate, I haven't done a computer search or count that we probably say the word melech in some form over the course of two days in Rashashana hundreds of times, hundreds of times that word melech, ha melech. Therefore, there's no question that that's a critical

50:58component of the Rashashana Makhshav. The Ghamaradi says we switch the third broth of Shmerus from a Kailakadush to a melechakadush. So much so if a person doesn't make that addition, you have to go back and you have to repeat Shmerus. So therefore, Malchus and melech certainly is something that I believe the Pythonim saw as a critical word and critical concept that they used based upon the fact that the Ghamarah switches the Iker broth of the third broth of a Kailakadush to a melechakadush. That's something that's very, very important. I'll introduce you to a very important work, the Ramakhal wrote a safer called Maimachachma. Maimachachma is a commentary on the master, the Yamuna Raimachsa, and there the Ramakhal, or Moshe Khemluzato writes significantly about the significance of the word melech. Ramakhemvalajan in a famed drasha that he gave him Lajana believes in 1812, dedicated his drasha, Leil Sliخus. The first night is Sliخus 1812

51:58to talk about this point that the master, the focus of the master of Raschana is about the word melech and about Malchus and the famed Sidur Ishae Israel, which is also an ancient master if you could call it that because it includes both the triplets of the whole year as well as he talks in his introduction to the Musa of Raschana all about the word melech and Malchus and Hammelech and Yimlach and you take a look at all the piyutem, you'll see that. I want to share something very interesting, Nakhim. If you take a look in many Makhzorm contemporarily, you will see a citation to the safer Akhain, that's the broad of the morale, or the broth of the morale. Many Makhzorm include the following from the safer Akhain and I think really it speaks to the definition of the the Raschana Makhsa. He brings a mushal of what he calls a bandit who took a hostage and he takes him throughout the city and the palace of the king and all of a sudden as this bandit takes hold of this captive in the middle of a very very

52:59busy marketplace. So the captive, the hostage, let's go and starts to run and screams out, king save me, king save me. And at that moment the bandit sort of is frightened, he lets go, he starts to run away and then the captive goes free. As soon as the king hears this, he finds out who the bandit is and the bandit is revealed and this captive goes free. Safer Akhain writes that that's what the Makhsa and the Toulos the Raschana are all about. Throughout the year we're sort of Andy captive and held captive and handcuffed by the bandit called the Eitsahara and we get the shul and rusheshan and the shul is packed, it's like that busy busy marketplace and the key says the Safer Akhain is the scream out mellach, amellach and if we do that then a colors barch will respond and for that reason many many Makhsorms historically up until many contemporary Makhsorms recount this point from the Safer Akhain of the brother Mareel of Khain the brother Mareel indicating that that's

54:00really what people should be thinking about and Raschashana and the Raschashana Makhsa. The Rakhashol Khain makes this point by the way. There is shon to make this point, Tashbas Khatan who's a Talmud of the Marame Rutenberg writes this, Mareel writes this, that the word that we begin Shakhras of and where that the Khazen uses to begin Shakhras is Hamla and he recites that from his teeth and that's supposed to sort of inspire the congregation to focus on unjust that point, the Makhtafraim, which is such a critical work that we could also spend so much time with Ramzal Murghullis the late 1700s, early 1800s is a critical work not directly in the Makhsa but goes through of course all the halakhas of the Tvilos of the Makhsorm, the halakhas of the Amnurayman Sukas. He makes this point as well but we start the Tvila of Raschashana with Adon Olam ashr Malach and it's for that reason many recite Adon Olam specifically in Raschashan Yom Kipper for that reason. Maita Moshe speaks about that but we started the Tvila with Adon Olam ashr Malach and then we start Shakhras with Hamla

55:06and then throughout Musawe we recite the word Mela Khmalach Malach over and over again so therefore Malachos is a critical component of development from akela Qadrish to Amlach, Qadrish to the buti Masha' Malach, Jamalach, Jamyemlach to Hamla that I think is a very critical aspect that people should be considering thinking about when they're preparing the Makhsorm, looking at the Makhs or focusing on the Makhsorm that it's a day of kingship. You should be aware many explain that actually the reason for Tashlach is because the place that the king was coronated was by the water. I think the Bahr-Shama makes this point. Other earlier Mbafar-Shama'eq this point and that's one of the reasons for the recitation of Tashlach so therefore throughout the course of the day the Malachos of Akar-Shaburakh and really the minna-gen there are the prominent placement of Tashlach which again we could talk about next year Mbafar-Shama certainly speaks to this point as well. Yeah I feel like we're teasing a bunch of next year but you know we can tease some parts of the book which is I mean we could

56:10focus more on Sleegh-San and the other parts as you just meant is we also Suki-Sashane-Sush-Spizin I mean we could talk about also this Pesach, the Shbhu-S and and so on much more to discuss as well in general Yom-Tif and Leningh different Megil-S and Gis-Kar I think we didn't discuss when it came to the Siddharh because- There's a lot of attached to Pan-Amyat-Sashane-Eq. Each of those topics will be attached upon in the Maksa. Correct as you mentioned Tashlach and so on and there's also Shae for blowing which this year only one day but Shae for is definitely a big part of Shane as well. Any any particular hallochic issues or debates especially as a pertains to the Maksa we mentioned Piotr, is there any other ones that you want to mention? Yeah I think I'm revealing something interesting in one of the chapters that I found several places in Shalchanar where you begin to see that the printing of the Maksa and the availability of the Maksa actually changed hallochis. The Maha-Bah writes that a person should prepare the Maksa or any Teh-Fila that you don't recite

57:11more commonly anything that's not recited essentially based upon the more every 30 days you should prepare it. There are more rights based upon Rebeyn Manauq, Rebecio said quotes it as well. The now that we have Maksa, it's not necessary. So the fact that the printing Maksa was available and the more the Maksa became elucidated, explained, and updated to a certain extent teaches us that maybe a preparation of the Maksa is not as critical as it once was because of the fact that Maksa became available. So that continues to be a significant debate. I will point out as well the many posts, the matter of the prime makes this point, the Mishruhr group makes this point, the taz makes this point, the shayah, it sure makes this point. Because many of the putem, the sliches, the yotsas, the krovas are so difficult a person should prepare them. Rapsomazalman actually writes to Rebeyyak of Wengar, who's Maksa, I used heavily, which I mentioned before, and his Maksa, Mufourish, that really people should use his Maksa because he takes care

58:11of explaining it for you. People don't have the time to prepare, and that he writes is the reason that he used his Maksa is because he was able to explain it elucidated. But you see that the post came, even the early post came already, the Rebeyyyna Menoyach, the Becyo-safe, the Ramah, and the taz expressed the fact that since we have a printed Maksa and since a Maksa was in circulation, arguably that could change an ancient halacha, maybe a recommendation requirement to prepare the Maksa, that's one significant difference. A second point is we're familiar that the halacha is that you shouldn't davan out loud, at least when I started during the year. However, both in Hilkha Zosushana, as well as in Hilkha's Fila, when it comes to Ashashanyum, Kippadiyam Ram, we say, you could davan out loud, and the post can deliberate while in the Becyo-safe, there's three different reasons why you should davan out loud on Ashashana, but the post came, even the Reeshawnam, say, how could you do that? How could you davan out loud? You can confuse people, and that's exactly the reason they don't davan out loud throughout the year. So the Becyo-safe, quoting, we show him, says, no, no, we have Maksa, and since Maksa are in circulation, therefore it's not a problem with the

59:14davan out loud, you're not going to confuse anybody. That's another significant halacha which immerses as a result of the publication circulation of the Maksa. I will also point out something amazing, a Psaq, which I doubt people are familiar with, Rabbi Karp, one of the Dali-Post-Kmerat-Sysirul quotes us from his Rebib al-Yashif and his Seyf-e-Hil-Khos-Khaq, the Khag in the Yomna-Royam, Boli-Ashif, passing, if you're using a Maksa, you could assume that you didn't make a mistake, meaning, ordinarily, if you're not sure if you said a Kala-Kalash or a Melchakal, you have to go back and say a Melchakal, the Ashif is known, if you use a Maksa, you davan correctly. That's an unbelievably radical and important psaq that, therefore again, you see the fact that a Maksa's in circulation, it's available, it's elucidated, it's clear, it's marked up, it's in bold, but that's okay. You pointed up before reciting or not reciting the Bait-Rugarding Tia-Shofar and Tfilas-Lachashir-Bashram, which is a fascinating, fascinating topic. There's a letter,

1:00:15a manuscript which is in the written by Ristuzal-Lummelzer, and he was responding, it's a truval which is Baksaviyad of Ristuzalmen, which I think of Strombach and others have made famous, it's printed in many of the contemporary works already, where he actually writes about a debate, and this is what he was being asked, what to do about Piyutim, and what to be do about reciting and hearing Shofar and Tfilas-Lachashir-Bashram, Tfilas-Lummelzer, and Tfilas-Lachashir-Bashram, it's a Bait, what should we do when shul's come together, when there's an amalgam and a mix of different people and different customs. So he says one of the reasons not to, which is the historical reason not to blow Shofar and Tfilas-Lachirs, is that people get confused. They're not going to where they are, it's going to cause confusion. Sazr-Bisuzalmen, it's not a tiny anymore today. We have a Makhsir, since we have a Makhsir, you can't say that people are going to get confused anymore. So therefore we're seeing, and I talk about this in one of the chapters, have the circulation and the popularity and the printing, the availability of the Makhsir forced Pulskin to have to address

1:01:18certain halalachic issues and certain default positions and possibly show that there are different ways to approach it. So that includes preparing the Makhsir, that includes dawning out loud, it includes maybe arguably blowing the Shofar and Tfilas-Lachash and making mistaken and Tfilas-Lachashir others suggest even Piyutem, those communities that didn't recite Piyutem because of the fact that also communities got confused. Only the Chasm said it, and therefore historically the Tseber was just listening to the Chasm say Piyutem, it was causing chattering and talking and shul, that's why many of our butterm actually removed Piyutem. But today, since we have Makhsir, and people are all reciting Piyutem, everybody should recite Piyutem. So therefore you see how the publication, the popularity, the circulation of Makhsir really did force a second look and a debate and an analysis in general of how to view the Makhsir in general. Do you have a particular Makhsir that you use or recommend? So the Makhsir that I used and began using the last year to the Makhsir before us,

1:02:23Rabiaku Wengarn's Makhsir is unbelievable. He did a lot of great work, both explaining the words, many difficult words, which are very, very often hard to understand and to appreciate. He showed some of their sources in Tanakh. He also has commentary on the Tfilas of the Makhsir, a lot of the history of the Makhsir, which is amazing. There are many, many Makhsir that developed, you know, contemporarily based upon those that are Baruland Piansky has is Makhsir, Aliyah Seliyah, which is a beautiful Makhsir, originally was the Makhsir Mikraik Kodash, which is also very helpful. The Makhsir grew up in something that I look at a lot and use. And even the contemporary, the arts called the Koran and all of the wonderful Makhsir that are being printed were all benefiting from the great work of great scholarship of the last hundreds of years. But I guess you could say that my new affinity is toward Rabiakov-Wingartons, Makhsir Mufursh. I also want to mention the Hopzir's Makhsir, Isir Rishainim, and Rishainim Kippur with many different collection of Rishainim and different Kisfe Yadis, for those who are interested in that,

1:03:26that's a fascinating, very important Makhsir as well. That's not a Makhsir or a Necessity could use because it's Chuck Bubbuk, because there's so much in terms of Makhsir. It's massive, but yes, I've benefited from that. I was actually in touch with him in the work that I'm doing in the Makhsir. And it's a wonderful, accumulated enormous amount of Mifarshim of Rishainim on the Makhsir. So if anybody's interested in Bure Hattfeel on the Makhsir, that's a place to look. For the title of Gdol Rishainim, the Manegh, the many Rishainim that he collected in manuscript form to who explained the Bure Hattfeel of the explanation and the essence of the meaning of the Fyhans of the Makhsir. So hopefully this podcast is helpful and informative to people as they prepare for Yaman Naroi and Sokis as well. But when can we expect the book out? And also, if the book is complete or not, because if it's not complete, can anyone get in touch with you,

1:04:27maybe a horus or something that you recommend, recommendations and suggestions, sounds like you incorporate suggestions or recommendations. So maybe some listeners want to get in touch. I'd be happy and you're welcome to share my information. And I certainly, the making of the Makhsir and the making of the Sitter, I've benefited from an enormous amount of, say hundreds of khabrussas that I've developed, you know, online and communicating with in terms of a sharpening, updating, expanding and answering questions both on the Sitter and the Makhsir. So I welcome any communication. I hope people feel comfortable reaching out and available for sure. The Makhsir, as was Shambi's book, the making of the Makhsir to be published by Fel Time will be available 12 months from now. Shatot Mutlachas, Elal Habalina Latovan, advanced of the Yomna Maraim, a year from now. It's being worked on, it's being in manuscript form now, it's being edited, copy edited, et cetera, et cetera, et cetera. So certainly, people have updates, thoughts, questions, issues and things that they want me to touch on to work on or if anybody's interested in advance of the Yomna Maraim now, from more information research that they're looking into

1:05:32a guy in the Makhsir, I'm so happy to be in touch with anybody about that. I mentioned your email is rabbiamwaltorajimol.com. I mentioned that RABBIMWALTARajimol.com, I'll put that in the show notes and I'm interested in kicking in touch. And thank you, Rabbi Walter, once again, for joining me and wishing everyone a Xiefer Chasimotiva. Shkaikh Naakhli, thank you very much to the Chasimotiva to you and to all the wonderful listeners of the West Farm Chattity. Do a great job. Thank you.