Shavuos: The Mystery of the Sambatyon, the 10 Lost Tribes, and the History of Akdamus Part 3

this torah class is brought to you by torahanytime.com okay good afternoon rabbi sai as we continue on our amazing journey in trying to locate the mysterious zamballion the lost ten tribes and along the way try to learn a little bit of the history of akdamas so we mentioned of the great 9th century traveler eldar hadani and the question that was posed to margoin who actually gave him some showed him some countenance and accepted certain ideas that he said and uh but most notably we discussed the story elder hadani said about the levium who he said after they bit off their thumbs were actually magically transported on the other side of the sabbation and we we at first were a little bit incredulous but then we saw actually targeting other seminoziel uh brings up the same idea brings up the same idea and i want to mention to you another attempt that was made to locate the tenshwatim and this attempt was amazingly in the year 1899. in 1899 a messenger was dispatched from arizora with a letter that was signed by many many good oleum you have it on your sheet of number twenty most notably rabbi yosubhaim sonnenfeld and this letter was sent to try to um locate and identify and find the asar sashwatim the name of the safer is call me vasa by rab shimon sv harowitz and really i should have done this earlier but i want to publicly thank um aries strikoff who is in the course of writing a book called i believe it's called inside akdamos he once contacted me about a cern mara malcolm and through that i was made known that he's working on this book which is an excellent work where he did tremendous research and i borrowed much of his research for a good part of this presentation and he was kind enough to forward me many of the mara mccoymoys so we have on the sheet number 20 the safer komavasa of rabshiman sv horowitz rabshuman sriharowitz was the rusheshiva and founder of yeshiva's the great kabbalistic yeshiva which was founded together with the father of shamazh and here we have a letter of an a of a messenger who was sent out and interestingly amazingly the root that he took to try to discover the tenshwatim i'll read to you some of the cities that he traveled through let's see if you uh could identify some of them look at number 20 on the second line i the author was the messenger of this momentous trip vinosati and i traveled based on the road the the the path that was arranged for me gracious at okay that's north africa yeah yemen yeah well actually we had africa well there was a yam called actually which uh elder hadani discusses afterwards i crossed the city karachi where is that pakistan that's where many most of the people in this neighborhood come from bombay right here where is that also in india and i crossed the road of bombay to hoydu haidu is actually india but even though in hebrew haidu is right turkey is a bird yeah exactly shanghai and there are a lot of impediments over there and he writes i went to kugen and kachin and um and pharaoh until shinri and kalkut which is different calculate basically he uh he made his rounds to try to discover the ten lost tribes well rabbi what i want to bring to your attention which is really most relevant to the umptif of schwes which which we passed but hopefully we'll bear this in mind for next year and if you're listening online this would be good listening material for next year's was time and that is the famous story or maybe legend about the formation of aktamos when it was composed who composed it and what were the circumstances and we begin with the following if i'm not mistaken the itas mentions the ancient custom that after um they take out the seifritar on the first day of shus and they call up the cayenne and the kawaii makes the barco and the bracha and they lay in the first pasok the balcore then says so that was the ancient customs of singapos after the kriya of the first passage to which the ta's asks how could we do such a thing how could we be mafsik in the middle of queer satire with akdamus with a piyot we're now to be massive in the middle of in middle of krisattara and therefore the task says it is therefore more correct to do what samar nayeg and that is to sing at almost even before the bracha on the torah of the first aliyah in other words to say thomas before we begin to be kairei batara like right correct be before the korea saturn now obviously you take out the safer torah but and that's what that's what all shows do today as far as i know introduction start them get right down to business they don't need introductions right asking how are you i'm sorry and he says not so fast what's wrong with the ancient custom of laning akdamos in middle kriya satora look at number 21. his opinion is to say them he says to say act almost before uk rabbah foreign so fast in the chuba the shara fry him he already answers everything um and he he fulfills the middle ki in other words he upholds the minogue he says the ancient custom is correct to sing thomas in the middle of queer satori and ashkenaz yashan noishan it was also found printed in german an ancient document whoa so now the el yaraba is quoting ancient germanic documents so this must be interesting a story about riches damascus in this ancient german manuscript it talks about why they enacted akdamas the see aim and it says in this manuscript since the story of akdamas took place in the desert that's why they were masaki and helena thomas after the first in memory of the miracle in other words what was the ancient custom says so it says what word midbar so since after the first possibility says the first plastic says the word midbar and the story of act almost took place in a midbar therefore it is correct to say was after the first passage now the question is what in the world is the elyoraba talking about that the story of act almost took place in amidbar i don't know this story what's the story but apparently there is some kind of ancient legend about where akdamus was composed which would defend the ancient custom of saying act almost in middle chris and that is something that i would like to bring to your attention now there are those who question the veracity of the story we're about to learn so for example look at number 22 in the sephiroth um of dr naftali nassan sagal berger he writes that this story has no basis in reality he writes that this agoda which was printed first by the way in yedish that talks about some kind of dispute in worms with one of the rishonim from the and about the other side of the sambal says the the safer it's rakagoda amimus it's just national folklore without any historical basis but marv the eliya rabbah obviously took it very seriously to the extent where it was it was considered so true that it would allow us to violate principles of interrupting middle christo torah and the al-yaraba says we should preserve the custom of leaning at thomas and mill kriya satora so let's try to figure out and find out what exactly is this story and this is really a remarkable remarkable misa and um i i draw your attention to number 37 and with this we begin um an amazing journey to the other side of the sambal and how at one point in our history in order to save the lives of claudius well this journey was was necessary to make uh the the story that that i'm reading to you comes from a safer that i got my hands on before shibuyas it's called matan it's a publication of bells and a collection of uh many interesting things about the umptive of shus and most notably this story so rabosa if you like stories then you're going to love this one so number 37 let's start to read i'm going to read very quickly and translate may allah from the beginning of the destruction of the second temple should that the jewish people were exiled from their land ya'll do yehudim the jews knew behold wherever they settled all they knew was sorrows rabbis many pains many tragedies or different shines they were constantly being pursued this evil began specifically when christianity began to spread in other words the beginning of jewish tragedy if you want to know what's the beginning of jewish tragedy the spread of christianity now do we shine him right that the spread of christianity actually was beneficial to the world first of all they write wherever christianity did not spread the people are barbarians you know in the far east or in countries that the religions did not spread to that there's no civilization they don't have uh you know ethics they don't have morality but unfortunately christianity also brought with it more bloodshed than any other cause in history were given were given under the good graces of the gentiles and that with great accusations and great um accusations the the anointing the christians spilled on us gizero's guerrero various types of expulsion and forced abandonment of religion was the lad of the jew festival our sovereign messenger jewish blood spilled like water to sanctify the name of god the khamadinois in every country whatever countries jews lived in at the stake however says this story the hearts of kings and officers are in the hands of god they were periods of our history that we had benevolent kings who were favorable to the jewish residents and among such situations there was a country in behind the midbar called midbar asia the asian desert and this asian desert guess what river it is next to you got it ain't the mississippi it's the sambal river and this country had benevolent king and the jews dwelled there securely each man under the peace of his own house there were no decrees there were no accusations the king protected us now the next paragraph big show i hear the medina's relationship with shabba all we wanted in this country was to dwell in peace and the confessor lamb rugs but the wrath of a certain priest was hurled against us he was a great magician and through his sorcery he would kill jews with his vision he had some kind of you know x-ray vision and he would shoot you with his eyes and people would drop dead through his kishaf and people were just simply terrified of him they would lock themselves up in their homes because they knew that if this magician gave you one bad look you were a dead man so the jews gathered together the jews gathered together to figure out what to do against this magician so they decided to send a message to the king to beg the king please king you like us you've always protected us please do something about this magician well when the king heard about what this magician was doing what this kish of maha was doing killing jews innocently he sent a message to him he said what are you doing why are you bothering my loyal jewish subjects turn over the page well rabbi said this coimer this priest showed up immediately like the king commanded and the king spilled his wrath on him and the king said why are you harming the jews don't you dare harm the jews but this evil magician this evil priest began to subdue the king he said king why do you treat the jews so well don't you realize they don't accept christianity don't you realize the jews are the devil don't you do realize the jews are the embodiment of the devil and we have to kill them that's our religion king what happened to you you're not a from christian you must be like a conservative christian or a reformed christian but a good from christian knows that you have to you have to murder jews all the apologetic popes they're abandoning their religion the definition of christianity is the jews the devil don't you know this king and says this uh priest to the king hey king how about we have a debate and if i win the debate then give me the ability and right to do to the jews whatever i like and if i lose the debate then they could do with me whatever they choose now the the priest was so confident that no jew would stand up to him to debate because uh nobody would want to be with an eyesight of this priest the priest would just give him one you know x-ray vision look and that would be the end of anybody who would start up with this priest and the priest would begin to persuade the king day after day until finally the king said you know what this is a good idea miyaad the paragraph that begins in miad what year we're going to see exactly what year shall i look at alcohol the king sent the heads of the congregation to the head of the congregation he told him about his decision that a debate would take place and he told them about the date of the debate that will take place in three months and they need to appoint a jew from their country from another country to represent them in any manner they see fit and he told them the repercussions that if they win the debate all will be well with them but if they lose the debate they will be delivered into the hands of this cruel coimer this cruel priest they left the king bewildered astounded storm tossed from the sudden change of attitude that the king had had to them he had always been their great protector and now he's putting them in great peril so they gather together and fast and in prayer ano they beseech them to give them an idea of what to do how can they save themselves at that moment this asthma russia alcohol the heads of the congregation gather together to appoint to represent them and debate against this priest but none of the ideas were accepted because the coimer stipulated that whoever debates him has to be able to stand up to his kishoff otherwise they will not be able to enter the debate and therefore nobody had a good idea who could we appoint to represent ourselves and they came up with the following idea ah from the other side of the river is the sambanion river and you know who lives on the other side of the sambani river the bene moshe like we learned yesterday that from the time we all said in new zealand that when the leviathan were forced to sing shira on anarez babel hashem sent an anon and he carried the binet moisha the levium to the other side of the zambadion and over there we have the bine moisha and you know what about the mane emotion you want to hear an amazing thing about the mane mosha they're all righteous now at this point i want to refer you back to number see if you could find it about the banane moisture you want to know about the banane moisture number thirty two and number thirty two from the safer kamavasa over shimon horowitz he brings down about who's on the other side of the sambal he writes prepare and get your hearts ready to this amazing thing that i'm going to let you know about about the ten tribes of nemo and the children of moshe who most certainly live on the other side of sambanyan ubene and the house of the rehab are from the who are from the family of you inaudible and we are certain and we've investigated says the safer coma vasa that who's on the other side of sambayon the tenshwatim the the descendants of yoinod of ben who are the family youth who are who are the reich of him look at number 33 from safer yahoo where it says go to the house of the rehab where the race recovers there says this the house of the son-in-law of moshe but in this story this version of the story they specifically want to contact who that the name moshe the sons of mushroom let's somehow send message to the other side of the samayon to the name or they're all now in that note what is this tradition that the people on the other side of the samba yun are all sadiq how do we know that they're all sad i mean do they have a tradition that that all the people on the other side of the hudson are how do we know that everyone on the other side of samanyon how do we know they're all sadique well interesting if you look at number in the safe role so call me page 20 72-73 brings down in the name of the villenegoin on the pasuk it's in the second column the second line well on the word words are the name of the villain says that live on the other side of salvation or they are very righteous people so according to this version of the story they wanted to contact the bane moisha who were all sadikim and by the way we learned that in this community in this location on the other side of samanya they judge with the dalai miso is based in and he brings down they have a sanhedrin and let's send them a shliya and maybe one of them will be mask him to debate the priest and certainly these great sadiq will not be harmed by the kishov of this koimer but here's the one problem if you remember the zambadioin is very active and it's very volatile and it could even destroy iron and basically to cross it during the week would be suicide so you say no problem so wait till shabbos well it brings down over here okay here's the problem you can't cross unless you desecrate the shabbos why because this river hurls stones the whole week anyone who crosses it near gandhana will be stoned to death rak bishab is kodesh only on the holy shabbos does the river rest the eno stones and only then could we cross it without getting harmed but there's one problem crossing the samayon on shabbos what is it to cross the sambal so that's the great dilemma to cross during the week is suicide to cross on shabbos the school of shabbos now moreover you say why is it hello shabbos to cross the samaya what's the big uh what's the big dilemma what's the what's the hellos well okay good so some suggest look at number 39 one of the perushiman the madrish the feyanath he brings down number 39 on shabbos they couldn't cross it because it was more than two thousand ammos now that's not him sing necessarily with the report of eldar hadani dhani said in some places it's only sixty animals wide but at least according to this version crossing the samayon entailed [Music] ah so we're going to see they ultimately decided to do it because of because the fascist but the question is what was the what was the hurdle what was the hell of this so some say it was others say like this what's the halacha are you allowed if you're walking and you encounter a stream are you allowed to jump over a stream on shabbos so the like this you have to jump over the stream you're not allowed to go around why you're not going to walk out of your way on chavez it's the so if you have to go somewhere in shabbos you're required to take the shortest possible way looking in in fact in aleph in sift gemma brings down if you're walking and you reach the river you're allowed to jump over it even if it means really jumping and it's better to jump than to go around it because it's going to cause you to walk out of your way are you allowed to walk through a river on chaves not swim walk through the river shallow so don't squeeze it are you allowed to walk through the river no why skrita aye but you might so don't squeeze you might forget the sebaceon had the watering so this doesn't fit into the version that the somation was waterless but if it had water then this might be now here's the question for environments well you're allowed to walk through a river what's an example of a dry mitzvah there's a mitzvah to greet your rebbe so if on yomtif especially um why now that's an interesting requires the shirt in and of itself do you have an obligation miss man azad to visit your rebbe the rambam brings it down the rift brings it down the rush brings it down mysteriously the does not there's a chew in the neighborhood and why not but one it is a mitzvah yamcha to greet your review you're allowed to walk through a river to greet your rebbe on shabbos and yamtif why what about squeezing so is you don't take your hand out of the hem of the garment in order to remember not to squeeze well rabbi said this was certainly a dwarf mitzvah and lachai would have been permitted for them to walk through the river what about swimming on shabbos are you allowed to go swimming on chaves you're not gonna go swimming at house you know why because you're are carrying caring you're carrying the water you're going to shoot the water more than four hours away let's say you would know about walking through the water you'd still be carrying the water when you woke up when you walk you just walk when you swim now are you allowed to walk in a pool in your back are you allowed to swim in a pool in your backyard no but i have an arrow it's a gazero to the ocean but if your pool has a rim then that problem does not exist there might be another problem with swimming and that is you might make a boat are you allowed to travel on a boat on shabbos well there are all kinds of guidelines and for that you can look in simon reishman whether if you need to set sail you usually don't set sail within three days of shabbos because there are different reasons for that you may have to come to hilo shabbis or it's very within the first three days of traveling by water a person gets seasick you won't be able to enjoy the shabbos properly so there are various versions and ideas and possibilities why it would have been considered hilo shabbos to cross the sambat yeon on shabbos whether it's an issue of whether it's an issue of walking through the river whether it's an issue of swimming whether it's an issue of traveling on a boat but bottom line is they determined that it to travel across the samhain however the rub of the city that was near the sambani river and by the asia midbar said quite confidently he said look at number 42. the rabbi of the kihillah spoke up and he said kevan sha'anun we are in grave danger the habrei and the only choice that stands before us to save us is only if we desecrate to desecrate the shabbos to save us now the question is who's going to go say anyone could go well niska blahat sazu al-das kha rashikal all the members of the heads of tequila agree to this and they decided to send to the descendants of the most distinguished among them and you know who that is now who is this who is rab mayor and interestingly this is a personage mentioned by rashi and tanakh numerous times he was someone who was actually one of rashi's rabbem so now we're dating the story in the to the medieval period the period of the rishanam so let me give you a few examples where rashi brings down his rebbe one of his rabbi mayer for example rashi and seifer hoshea paraguv pasuk tess rashi is explaining the word hiki and he says tube shot him the first shot rashi says you know who i got it from the harishon medivh the first shot i got from ramayana turnover rashi also brings down um in other places that about um ramayana irashi and amos paragumo bays and the davar achar matsasi bedivira mayer i got this from the words of ramirez rashid he says interestingly rosh hashanah in terms of wanting to know when the malachim came to be mavasa avraham aveeno that he was going to have a child says taisus well look at the piot that was composed by rab on pesach and the shibala haraka halaqa writes as well then when i came there i heard from atsadek ramayana barabitak that um i the says of shiva i like it i heard from the great saligram mayor berabe the safer writes about ramirez he was the kazan in the city of varmayza now by the way where is vermeiser worms in germany okay this supposedly happened in the uh by the rhine river yeah this is supposedly happening in asia as they say it's a casanova but he writes here that um remember was the thousand in the city that rashi lived and rashi learned torah from him and he writes about ramirez involved in many different disputes with different priests to and even his son neba was killed akira shashem in the massey had slave shalt no that is the crusade of 1096. [Applause] we're about to learn an amazing uh account of what ramer did and his journey to the other side of the samayon and we're going to end off with a question well look at number 49. ramer had no heisek to go but he knew he had to go to save claude israel the after cause even though it was very difficult he would never be able to return home he would be allowed to go because of the fascists but on the way back it's not uh a peacock nevada she would not be allowed to go because she came in but what could he do in order to save cloud israel he accepted upon himself the shlikhlas with all of the difficulties but what about his poor wife if he never returns she's going to be naguna ramirez got up he divorced his wife so she should not remain in aguna and she'd be able to marry someone else we'll end off with the question why would rahmayr not be able to go back that if someone desecrates shabbos to save somebody they're allowed to go back otherwise they're not going to do it another time um and that's solo and williams this is not williams organ bar park this is the rhine river near garameza and there are they passing like the shogunate that says you're allowed to go back so why would he not be allowed to go back well it's interesting by the way we just will i'll just end off with an interesting uh story that writes in his diary about varmazo we know the early we shine him so what happened to the name of the city the name of the region if it was once called garmaiza had it become known as a varmizer well the who wrote a very detailed uh diary of his travels through europe writes about a certain legend that in garmaiza there was a dragon a worm that would not be satisfied until he would eat somebody so every day they would have to feed him another member of the community otherwise this dragon would wreak havoc until one day a person said enough is enough throw me to the worm i will vanquish the dragon and they threw him to the worm and the worm swallowed him and from the inside of the dragon he cut up the dragon with his sword and he vanquished the dragon says from there on it was no longer known as garmaiza but varamaisa the great worm after this legend for more adventures on the other side of salvation stay tuned till friday shir shaman will hopefully finish it up rabbi sai have a great day and i hope to see you mr hashem next time at end of the team you've just experienced another torah class brought to you by torahanytime.com